r*
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
THE
INSTRUCTION of YOUTH
I N
C H R ISTIAN PIETY..
TAKEN OUT OF THE
Sacred Scriptures and Holy Fathers.
From the FRENCH
O F
CHARLES GOBI NET, D. D.
VOL, I.
The FOURTH EDITION. *
To give Jubtilty to little ones y f ike young man knowledge and under-
Jlanding. A wife man foall hear > andjhall be ivifer. Prov. i. 4, 5.
NEWCASTLE UPON TTNE:
PRINTED FOR AND SOLD BY F. COATES, NEWCASTLE; AND
J. P. COGHLAN, NEAR GROSVENOR-SQJJ ARE* LONDON.
M CTCC L X X X 1 1 1.
A DEDICATORY
P R A "' Y E R
TO THE .
SON of GOD.
CT*0 thee, O Saviour of fouls ; according to my duty and inclination, do
I confecrate this work. It came from thee, and it ought to return
to thee. In offering it to thee, I rejtore a thing which by all manner
of titles appertains to thee. Thy grace has ajjifted me in compoftng it,
by the particular helps which I have received Jrom thee in this fmall
labour. That fervent zeal which thou wajt pleafed fo frequently to ma-
nifejl for thefalvation of youth , when thou waft upon earth, has given
birth to this defign, and the hope I had ofthyfuccour, inspired me with
confidence to undertake it. Let not my mifery prevent the ejfe&s of thy
bounty, nor hinder thy pious InftruEiions from producing in fouls that
fruit they ought to bring forth. Divine JESUS! animate with thy
'holyfpirit the words of this bock. Caufe them, for whom it is written,
to acknowledge, in reading it, their Jiricl obligations of ferving thee,
and thy earneft defire of their falvation. Speak thou to their hearts at
the fame time that thefe words inform their eyes, and infpire them ly
the influence of thy grace, with a reli/h for thofe falutary documents,
which thou haft communicated to me. It behoves thee now rather than
at any other time, to make the effects of thy mercy appear upon \oung
people. It is time, O Lord, to do, they have diffipated thy law *.
The greater part of them abandon thee, when they Jhould begin to ftrve
thee. They forget that folemn promife they made thee at baptifnt, and
the ineflimable favours they have received from thy infinite goodncfs. O
divine Saviour ! Let not thofe fords be lojl, which thou hajl redeemed with
thy precious blood, and for the falvation of which tkou haji tejlified fo
great love. Referve them for thy fervice ; hinder them from bending
their knees before Baal, and from being corrupted by the infecJion of this
perverfe age. Make that zeal which thou hajl for the falvation of
youth, revive in thy prie/fs, and grant me the grace, which I mojl
humbly implore, fo faithfully to employ my pains and labours in ajjifling
young people^ that 1 may promote thy glory.
a 2 THE
Pulm ex v iii. 126.
"
( iv )
R E FACE.
intent of a preface is to inform the reader, either of the defign cf
the author, or of the occajion which gave birth to the work, or of the
Order and method that is obferved therein, or of the profit that may be
reaped, or of fame fuch thing. As for my deftgn t it is no other than
what the title of the book imports, to injlrucl youth in piety. This
is all I aim and afpire at. The occnfion of undertaking it was, /v
being called to the direction of youth, when I endeavtured to qualify myfelf
for fo important an employment, and to anfwer the pious intentions of
thofi who entr ufted me with fuch a charge* 'Now in labouring td
injlruEl myfelf, / jfapfld t^ at what I had prepared for my own ufe
might ferve for the inftruElien cf youth, if it were reduced into method.
I have therefore difpofed it into the method you fee, wherein I treat of
five things, 'which feemed to me the mojl necejfary for giving young
people a complete injlruclion in piety, I , The motives which oblige
them there tst 2, The means they ought to employ to obtain it. 3. The
cbjlacles and difficulties which occur therein. 4. The virtues which are
Peculiar to their age. 5. The importance of making a good choice of a
jftate of life, and the means to perform it in a due manner. Winch laj}
IS a fubjecl litt'le known by young people, and Jlill lefs praffi/ed.
As to the projitablenefs of this book, dear reader, it is not f/;y part,
put yours to judge of it. The end for which it is cotnpofid, which is the
injl ruction of youth, will make you ejteem it ufeful. The matter of it,
which is chiefly taken out of the f acred fcripture and holy fathers, will
caufi' you to form the fame judgment. If the method I have obferved ap-
pear eafy, it will give the jinal dccifion.
I write for young people : for them have I compofed this work, and
particularly for thsfe wham God has pleafed to commit to my charge. If
qthers more advanced in age take the pains to read it, I deftre they
will per :ife it with the fpirit of charity, excufitig .what they Jla/I find
deprive in it, and receiving kindly what they JJjall Jind good.
/ exhort you, dear reader, to improve yourfclf by this fmall labour
*vhicb I have undertaken for your fc.lvation. I call you in this injlruc-
tiQ,n by the name of Theotime, which word ftgnifies a foul that
Cod \ becattfi / conftder you in that Kate, or at haft willing
PREFACE. v
to attain it. Read f hen *wlth thisfpirit and deftrc. Read to be injlrucled
there concerning your falvation, and to learn therein betimes ivhat you
are to do during the "whole courfe of pur life, that is, to ferve him to
'whom you are indebted for every thing you pojjefs. And laflly, that you
may receive fame folid advantage from this book, 1 beg two things.
Firjl, that you read it with three conditions ; with a defire to learn t
with attention, and with order.
Secondly, that you will conftder it is not I who /peak to you, but
God, by the divine injtrucl'wns he has given us in the facred J'cripture 9
and in the writings of the holy fathers. Read it therefore with all
the refpeft) which is due to that adorable majler ; and in thefe facred
fountains fearch for true wifdom, without which all other things are
but folly. Happy you, if you fearch for it as you ought, and if \ou
can one day fay with one of the wifcjl of men*, that having fearched for
wifdom during your yauth, you have found it, and made daily progrefs
in it. Ton will, as he did, give all the glory to God, wfco is t/jf
author thereof: To him that giveth me wifdom will I give glory f;
you will alfo reap, an advantage, which will continue with you for all
eternity.
Advice concerning the prefent edition.
/// the former editions of this work, the Scripture texts were often
wrong quoted and their tranjlation inaccurate : in this, fuch mijla'kes
have been rectified, and the verfton of the Doway Bible fubftituted,
There has been added a fmall ejpiy upon prayer, extracted from a
treatife upon the famefubjecJ which was publified as a fupplement t*
this INSTRUCTION OF TQUTH by the Author. Some
few other alterations have been made, all which are, with due rcfpcl 9
fubmitted to the judgment of the candid reader.
* EccIJ. ]i. f Eccluf. li. 23.
PRAYERS
To be faid before and after reading any Book of Piety.
A Prayer before Reading.
OGOD, who haft taught the hearts of the faithful by the light
of the holy fpirit, grant that we may, by the gift of the
fame fpirit, be always truly wife, and ever feel that joy, which is
the effect of his holy confolation : through Jefus Ckrift our Lord.
Amen.
A Prayer offer Reading.
GRANT us, we befeech thee, O Lord, the help of thy grace,
that what by thy inftru&ion we know is to be done, by thy
affiftance we may perfectly accomplish : through Jefus Chrift our
Lord. Amen.
i :
( vii
THE
CON TENTS
OF THE
Firfl VOLUME.
P' A R T
I.
THE reafons and motives which
oblige men to apply themfelves
to virtue in their youth Page i
Chap. i. The end for which man is
created ibid,
Chap. ii. Of our vocation to the
grace of baptifm, and of its obli-
gations 4
Article i. Of the excellence of the
ilate of a Chriftian, and of the fa-
vour God beftows on him whom
he calls to this ftate 5
Article ^. Of the great obligations
of a Chriftian 7
Chap. iii. That God requires, and
particularly accepts the fetvice of
young people 9
Chap. iv. That God particularly loves
young people, and delights to be-
ftow many favours upon them it
Chap. v. That they who do not con-
fecrate themfelves to God in their
youth, offer him a mod heinous
injury 13
Chap. vi. Remarkable inftances of the
averfion God bears to wicked
young people 16
Chap. vii. That falvation generally
depends on the time of youih 19
Ckap. viii. That thofe who have fol-
lowed virtue in their youth, gene-
rally perfevere in it the reft of
their life 21
Chap. ix. This truth confirmed by
remarkable examples, taken out of
facredfcripture, of thofe who hav-
ing been virtuous in their youth,
continued fo all their life aj
Chap. x. That thofe who have been
addicted to vice in their youth,
amend with great difficulty, and
often never 37
Chap. xi. Examples of thofe who
have corrected the vices of their
youth, yet with very great diffi-
culty 30
Chap. xii. Examples of thofe who
have never corrected the vices of
their youth 34
Chap. xiii. Of the great evils which
fpring from a wicked youth 37
Article \. The firft evil, viz. death,
which the fins of youth haften in
many ibid.
Article i. The fecond evil which
fprings from fins committed in,
youth; blindnefs of mind, and
obduratenefs in vice 39
Article 3. the third evil, the lofs of
many fair hopes 40
Article 4. The fourth evil fpringing
from the fins of youth, the excels
of vice amonglt men 41
Chap. xiv. That the Devil ufes all
his endeavours to lead young
people into vice 44
Chap. xv. The conclufion of all that
has been faid in this firtt part 46
PART
Ibe
C O NT EN T S.
PART
IT.
OF the neceiTary means of ac-
quiring virtue during youth
Page 49
Cjfsp. i. Wherein true virtue con-
ii! ts ibid.
Chap. ii. That to acquire virtue we
iiiuft defire ir 51
Chap. Hi. Of prayer, the third means
or acquiring virtue 52
Chap. iv. That we muft love and
letk after inftru<5Hon 54
Chap. v. Of the neceffity of a guide
in the way of virtue, and particu-
larly during youth 55
Chap. vi. Of a general confeflion 57
Chap, vii. Of ordinary confeffion 60
Chap, viii Iropoitant advice concern-
ing confeilion . 62
Chap. ix. Of holy communion 64
Chap. x. Advice for communicating
wril 65
Chap. xi. Of morning prayer 67
Chap. xii. Of evening prayer 69
Chap. xiii. Of affifting dtvoutly at
the holy facrifice of the altar 70
Chap. xiv. Of labour and employ-
ment of time 7a
Ckap.xv. Of the knowledge of one's
ielf, very neceffary for young
ptrople^ -3
Chap. xvi. Of the reading of pious
books 76
Chap. xvii. Advice againft bad
books 73
Chap, xviii. Of pious converfation 79
Chap. xix. Of devotion to the Blef-
led Virgin, and St. Jtfsph 81
Chap. xx. Of devotion to the angel
guardian, and to the faint of one's
name g 4
Chap.y.\\. Of keeping feftivals, and
particularly Sundays 86
Chap. xxii. Of going \o the pa-
riiii 90
PART
III.
OF the obRacles which withdraw
young peribns from ivirtue
Page 94
Chap. i. The firft obftacle to the fal-
vation of youth, the want of in-
itruc~tion 95
C'nvp. ii. The fecond ob't acle, the too
much indulgence of parents, their
ill example, and the bad inilruclion
they give their children 96
Chap. in. The third obftacle to the
ilitvation of youth, untraclable-
nefs 98
Chap. iv. the fourth obflacle, incon-
Itancy 101
Chap. v. The fifth obftacle, the
ft^me of doing good ica
Chap. vi. Thefixth obitaclcj wicked
company 104
Article i. How hurtful it is ibid.
Article ^. Two things pernicious in
wicked company, difcourfe and
example 106
Article 3. Of four forts of wicked
companions which muft be avoid-
ed 107
f/'<r/>. Vii. The feventh obftacle to
tne falvatiori of youth, idle-
nefs 109
Chap. viii. The eighth obftacle, im-
purity nz
Article i. That the fin of impurity is
the greateft enemy to youth, and
damns more than all other vices
together ibid.
Article 2. Of the fad effeds of the
fin of impurity 114
Article 3. Examples of the mifera-
ble death of thole who were ad-
difted to the fin of impurity 117
Article 4. The firft remedy againft
. impurity, is to refift this fin at the
beginning 120
Article j. The fecond remedy to
avoid the caufes of impurity 121
Article 6. Other particular remedies
againft impurity 123
Chap. ix. Of temptations 145
Article i. What temptation is, and
of the means to know whether one
hath finned du-ring a temptation ib.
Article i. That one cannot avoid
being tempted, and that we mult
be prepared betimes to refift temp-
tatidns 126
Article 3. Confederations to fortify
the mind in temptations 128
Article
Tke C O N T E N T S.
Article 4. How \ve muft behave in
temptations 130
Article 5. Of fomr artifices by which
the Devil deceives men in tempta-
tions, efpecially youth 132
Article 6. Of two considerable faults
uiual with young perfons in temp-
tations 134
Article 7. What is to be done afier
the temptation is overcome i?6
Article 8. A remarkable example to
teach us how we mult encounter
temptations 137
Chap, x; Obstacles peculiar to rich
young perfons 139
Chap. xi. Obltacles peculiar to gen-
try M*
PART
IV.
OF the virtues necefTary for young
perfons Page 147
Chap. i. That young people ought to
propofe to themielves the exam-
ple of our Lord Jefus in his
youth ibid.
Chap. ii. Of the fear of God 149
Chap. iii. Of the love of God 151
Chap. iv. Of the love of parents 153
Chap. v. Of other perions whom
youth ought to honour 156
Chap. vi. Of traclablenefs 157
Chap. vii. Of obedience 158
Chap. viii. Of Chaftity 159
Chap. ix. Of bafhfulnefs 161
Chap. x. Of modefty i6a
Ckap.yC\. Of modefty in words 163
Chap. xii. Of other vices of the
tongue, and particulatly of fwear-
ing 166
Of detraction 168
Of injuries and reproaches 169
Of fowers of difcord 170
Of lying 171
Chap. xiii. Of fobriety 173
Chap. xiv. Of meekneis in oppofition
to anger 175
Remedie? againft anger 177
Chap. xv. Of peace withotir neigh-
bour, againfl quarrels and enmi-
ties 178
Chap. xvi. Of pardoning injuries,
againft revenge 180
Chap. xvii. Of the love of our neigh-
bour 183
Chap, xviii. Of fraternal correction,
or of the obligation of hindering
another's fin when in our power
186
Chap. xix. Of friendships 191
Chap. xx. Of fports and recrea-
tions 195
Chap. TUTU. Of liberality againft co-
vetoufnefs 195
Chap. xxii. Of charity towards the
poor 198
Chap, xxiii. Of humility aot
PART
OF the choice of a ftate of
lift Page 105
Chap. i. How important it is to
make a good choice of a ftate of
life ibid.
Chap. ii. Of the faults that are ufu-
ally committed by youth in this
choice 207
Chap. iii. Advice to parents con-
cerning the vocation of their chil-
dren 209
Chap. iv. Of the different dates of
J'le, and firft of the eccleliadical
Mate 213
Article i. Of the obligations and
V.
dangers of an ecclefSaftical ftate
ibid.
Article 2. Of the vocation to an ec-
clefiaftical ftate 216
Article 3. Of the preparation necef-
fary for an ecclefiaftical Rate 218
Chap.v. Of a religious ftate 221
Article T. What a religious ftate is;
its obligations, advantages and
dangers ibid.
Article a. How to know whether
one be called to a religious itate
22*
Chap. vi. Of the divers ftates of a
iecular life 224
Chap.
CONTENTS.
Chap. vii. Of the ftate of marriage
129
Article j. What we mud know of a
married life ibid.
Article 2. The neceflary difpofitions
for a married ftate 231
Article 3. The conclufion of the
foregoing chapter 136
Chap- viii. Of a fingle life 237
Chap. ix. Moft important advice for
young perfons, who begin to enter
into the world 441
Advice i. That the time of iffuing
out of youth, and entering into
the world, is the moft dangerous
of all our life, and many are
fhipwreckt therein ibid.
Advice 2. That the chief care of
young men, who enter the world,
ought to be the prefervation of
the fentiments and practices of
piety, which they have obferved
in their youth 243
Advice 3. That young men muft: fly
wicked company, efpeciaiiy where
there is likely to be any freedom
of cor.verfation or friendfhip 444
Ad'c:ce 4. That thev muft apply
themfelves quickly to fome b u fi-
re fs which may employ their time,
and make them avoid idlenefs,
which is then more dangerous,
than at any other time 235
jiavifft 5. That young people mull
avoid three ordinary caufes of
their ruin at that time, Play,
7F/V.V, and Impurity ibid.
Advice 6. That they mu,ft avoid at
that time irrefolution concerning
the ft^te they ought to choofe,
and afrer the choice, not change
eafily, nor without great realbn 246
ice 7. That young men ought to
. forfee the dangers and obligations
pf their calling, and firmly pur-
pofe to avoid thofe dangers, and
fait!) fully to fatisfy their rtfpec-
tive obligations 24?
A'h'ice 8. That they mufl accuftom
|iemfelves betimes not to be
*> a hamed of virtue 248
Advice o. That they muft be careful
ta embrace a foiid and real viuue,
and not an apparent and deceitful
piety ibid.
Advice 10. That young perfons
ought to confirm themfelves more
and more in folid ientiments of
of faith and religion 251
Advice i\. That they mud be ftrong-
Jy fettled in Chriftian maxims,
oppofite to thofe of the world 154
Chap.*. Chriftian maxims 253
Maxim i. That we are not created
for this prefent life, but for hea-
ven ibid.
Ma-'im a. That the moft important
affair which we have in this life is
our falvation ibid.
Maxim 3. That falvation is not ob-
tained without fome pains 254
Maxim 4. That our chief care in
this life muft be to pleafe God,
and live in his grace ibid.
Maxim 5. That we cannot be in the
giace of God, without having a
conftant refolution of never offend-
ing him grievoufly on any account
whatfoever ibid.
Maxim 6. That fin is the greateft
evil that can befal a man ibid.
Maxim 7. That the worft of all mis-
fortunes is to die in mortal fin 25$
Maxim 8. That this misfortune hap-
pens to many, and to thole v ho
think the leaft of it ibid.
Maxim 9. That we mufl: meditate
often on death, judgment and
eternity ibid.
Maxim 10. That we muft ferve God
for himfelf, and through love 256
Maxim 11. That we muft have a
rule for our conduct, and that this
rule ought to be the law of God,
the example and dodrine of Jefut
Chrifti and not the world, nor
the example of others, nor cuf-
tom ibid.
Maxim 12. That the world is de-
ceived in all its judgments and
maxims 257
Maxim 13. That to be united to
God, we muft contemn earthly
things ibid.
Chap, ix. Of perfeverance 258
THE
THE
INSTRUCTION of YOUTH
I N
CHRISTIAN PIETY.
PART I.
The reafont and motives which oblige men to apply themfilves to -virlut
in their youth*
CHAP*
I.
end for which man is created*
'The end for
which man is
created ought to
befirjl known.
OF all things neceflary for man to know, the
end for which he came into this world de-
ferves his firft attention, Becaufe, being a rational
creature, he ought to act for a final end, in the en-
joyment whereof he may find his eternal happinefs.
Now he cannot act for this end without a knowledge of it, which
exciting a defire, makes him fearch for, and employ the means of
obtaining it. A man who knows not his laft end is like a beaft,
becaufe he regards only things prefent, things material and fenfible,
after the manner of brutes : and in this he is much more miferable
than they, fince they find in thefe exterior objects the felicity they
are capable of; but he, inftead of finding repofe, meets with
nothing but difguft, and the fource of endlefs misfortunes.
From the ignorance of their laft end originate all the difordcrs
difcernible in the lives of men ; becaufe forgetting that noble and
divine end for which their creator defigned them, they are wholly
taken up with the pleafures of this mortal life j living upon earth,
as if ir.ade for the earth.
B It
a The INSTRUCTION of YouTif
It would move companion, to fee a child born of royal blood,
and deftined by his birth one day to wear a crown, yet bred up
amongft peafants, and ignorant of his extraction, apply himfelf
wholly to till the earth, bounding all his pretenfions within the fcanty
limits of earning a miferable livelihood with the fweat of his brow,
without having the leaft thought of the high fortune to which he
was born : but it is much more to be deplored, to fee men who
are the children of heaven, defigned by the Almighty to reign
there eternally, live in an entire forgetfulnefs of that end for which
they are created, and, fetting all their affections upon earthly
things, wretchedly deprive themfelves of that immenfe happinefs
which the bounty of their creator prepared for them in heaven.
For this reafpn, dear Tkeotime, refolving to exhort you to em-
brace virtue in your youth, I propofe to you firft, what you are,
and for what end you were created; that knowing this, your
end, you may ardently afpire to at, and by early endeavours render
yourfelf worthy of it.
n n n- Recollect yourfelf then, and reflect upon
Reflection ttpon . .
, -,- three things: what you are, who made you,
and for what end.
I. You are a man, that is, a creature cn-
What man is. dowed with underftanding and reafon, com-
pofed of a body, the ftru&ure whereof is admi-
rable, and of a reafonable foul, made to the image of God. You
are the moft perfect of all vifible creatures.
II. You were not made by yourfelf, for that
Who made man. is (impoffible ; you received from another the
being you now enjoy. And from whom have
you received it, but from him who created heaven and earth, and
who is the author of all things ? It is he who formed your body in
your mother's womb, and brought your foul out of nothing by hi*
power. You are the work of a God ; and befides the father you
have upon earth, you have another in heaven, to whom you owe
all that you poflefs.
Why God made . IIL But W ^ did God make Y ou ? Be atten -
tive, Thectime ; for what end, think you. did
JfldtJm J
God place you in this world? Was it to enjoy
the fenfual pleafures and fatisfaclions of this life? To heap up
riches ? To acquire glory and reputation amongft men ? Nothing
jlefs. You have a foul too noble to be deftined for fuch wretched
and perifhable things: plqafures are changed into pain, riches
perifli,
in CHRISTIAN P i E T r. 3
perifti, and glory vanifhes. Is it to continue a long time upon
earth, to find there your happinefs, and to look for nothing after
this life ? If fo, there is no difference betwixt you and irrational
beings. Does not this fo noble a foul which God beftowed on
you, endowed with underftanding, will, and memory, capable
of knowing all things, clearly manifeft that you were created for
a higher and more honorable end ? Does not this figure of the body
you bear, the ftature ereft, the head on high, and eyes raifed to-
wards heaven, teach you that you are not made for the earth ?
Beads are made for the earth, there they find their happinefs,
and for that reafon they look down upon the earth : but you, dear
Tkeotime, you are created for heaven j that is the place of your
abode, as it is that of your origin j your foul came from heaven, and
it ought to return thither.
But what will you find in heaven, that can render you happy ?
Will it be the fight of the firmament with all thofe beauteous ftars ?
Of the fun, that admirable injlrttment, that work of the Mo/l High*.
And of all that is wonderful and great in heaven? N'o. All thefe
things are not able to effecl: your felicity ; God has efteemed them
too mean for you ; he made them for your fervice, not to be the
object and caufe of your happinefs. In a word, confider all that
is in the univerfe, thofe vaft and wonderful things which God
has created; all which are not able to complete your happinefs,
God has not made you for any of thefe things.
For what then ? For nothing lefs than the pofleflion and enjoy-
ment of himfelf in heaven. He has not judged the faireft of his
creatures worthy of you ; he has given himfelf to be the object of
your happinefs. For this reafon he gave you a foul, formed to his
image, capable of poflefling him, and which, by reafon of this ca-
pacity, is never content nor fatisfied with the pofieflions and delights
of this life, as every one finds by experience.
You were not then made for creatures, dear heotime t but for
the creator. Your laft end is not the enjoyment of creatures, but
of God himfelf. You were created to be happy by the pofleflion
of a God in heaven, and to reign with him in a felicity inconipre-
henfible to human underftanding : The eye hath not Jam, nor ear
heard, neither hath it entered into the heart of man, what things God
hath prepared for them that love hJjn\. And this for how long ? For
all eternity, that is, for a time which {hall never end, but continue
B 2 as
* EccluC xliii. a. f i Cor. ii. 9.
INSTRUCTION of YOUTH
as long as God himfelf. This is that moft noble end for which yo*
are defigned j this is the inheritance which your celeftial father
has prepared for you ; this is that end for whkh he has created
you. All this vifible world was but deftined for your prefent ufe,
to help you in promoting the glory of God.
This being fo, recoiled!: your thoughts, and fix them upon thefe
two points.
i. What have yon Sone hitherto in order to
Two important that bleflcd end for which God has defigned
ffflecJions upon, the you ? Have you afpired thither with all your
hjl end. heart ? Have you endeavoured to make yourfelf
"worthy of it ? Alas ! perhaps you have not yet
feriotifly thought of it ; perhaps you are far removed from it by a
life full of fin, imitating the generality of men, who turn their
backs upon that happy country to which their heavenly father call*
them. O blindnefs of men, how great art thou ! dear Tkeotimc,
how do I deplore your misfortune, if you be of that number !
2. Wherefore confider in the fecond place what you have to d
from henceforth, in order to obtain that happy end for which you
are created. How long will you think fo little of your dear coun-
try ? How long will you forget heaven, O child of heaven, whofe
origin is heavenly, and who are defigned for heaven alone! " O man"
(fays S. Peter Chryfologus*} " what have you to do with the earth,
" who pretend to be of heavenly extraction, when you fay, our fa-
" ther who art in heaven? Manifeft therefore a celeftial life in an
'* earthly habitation ; if you live other wife, you (lain your noble ftock,
** and difgrace your heavenly origin." Conclude then, dear Theo~
tbne, and make here a holy refolution to afpire to that happy end for
whkh you were created, and to labour carefully to make yourfelf
worthy, by a life not unbecoming a child of God, defigned to poflefs
heaven and God himfelf. This is to be done, ift, by flying fin, the
only obftacle which can withhold you from it, and ruin you for ever ^
and zdly, by embracing virtue, the only path which leads to it.
CHAP. II.
Of our vocation to the grace of baptifm, and of its obligations.
The fecond thing T> EING now informed of the end of youfr
necef/arytobeknoivn. JO creation, you, muft learn in the next
The means of at- place the means God has appointed for attain-
taitting to our laji ing to this end, the firft of which is the grace
end - * Serra. J. of
in CHRISTIAN PlETT. 5
ef making you a Chriftian, and refcuing you by baptifm from the
universal deftrucrion occafioned by fin.
Endeavour to comprehend the greatnefs of this ineftimablel>ene-
fit. *Tis of great importance to know it in your youth. If you
wifh to avoid the ordinary misfortune of Chriftians, the greateft
part of whom are abfolutely ignorant what it is to be a Chriftian,
and what that name and ftate oblige them tQ. Hence they become
fo undeferving ; leading a life altogether contrary to tile fanftity of
their ftate, and are unfortunately loft in that vocation wherein
alone they can be faved.
Therefore, I befeech you to read attentively this chapter divided
into two articles.
\
ARTICLE I.
Of the excellence of the Jl ate of a Chrijtian> and rf the favour God e
Jloiut on him "whom he calls to tbisjlate*
YOU are a Chriftian, Theoftme^ by the grace What it is tc be
of God : but do you underftand what this a ChriJUan*
is, and what you are by this quality ? Take no-
tice of it, and learn to know the great favour God beftowexl on
you in the day of your baptifm.
By the baptifm which you have received, you are wafhed from
riginal fin by the merits of the blood of Jefus Ckrijl * \ Delivered
from the uniyerfal curfe of mankind incurred by fin, and freed from
and power of the Devil f. You have been made the child of God,
the difciple of Jefus Chrift your Saviour J. You have acquired
God for your father, Jefus Chrift for your mafter , your inftruc-
tor, your example, and for the rule of your life j the holy church
for your mother and guardian ; the angels for your protectors ; the
faints for your interceiTors. You have been made the temple of
God, who dwells in you by grace f|. The heir to his eternal king-,
dom ^f, from the right and hope whereof you were fallen far ever ;
and you are brought back into the fecure way that leads to
it, being made a member of Jefus Cbrift and his church, out of
which there is no falvation, and wherein you are now illuminated
with the light of the faith of Jefus Chrljt^ inftru&ed by his doc
trine, nouriflied with his precious body and blood, aflifted by hi
grace, and furnilhed with all the ncceflary means for your falvatki.
B 3
* Apocalyfe i. 5. f Eph. ii. 3, 4, 5. % Gal.iii. 26, a?. Matt.xxiii,
f, 10. H i Cor. iii. 16. TJam.ii. j.
6 The INSTRUCTION of YOUTH
O God, how noble and how honorable is the ftate of a Chriftian f
What acknowledgments, Theotime, ought you to render to almigh-
ty God, who has heaped upon you fuch immenfe favours !
To comprehend better the greatnefs thereof, confider yet that
which follows.
._., i. God was no ways bound to do thus much
Three important f . . . ' . .
- , . for you, but it is a pure eftett or his mercv.
considerations, . J f ' . r , , r Ar ' 7
and or the great love he has for you. Not by
the works of jujl'ice, 'which ive have done, (fays the apoftle S. Paul)
but according to his mercy he f abed us, by the lover of regeneration and
renovation, of the Holy Ghojt, "whom he hath pQtvered forth upon us abun-
dantly, through Jefus Chrift our Saviour *.
2. Without this favour which God has fhewn you, you could
never have been faved: for there is no falvation without faith. Where
would you have been, if God had not Ihewn you this mercy ?
He has not done this favour to thoufands of men who live in
pagan countries, in the darknefs of ignorance and fin; nor to fp
many heretics, who although they be baptized as you, yet live in
error feparated from the true faith of the catholic church, which
is the pillar and ground of the truth f. Why were not you of that
number ? Why has God made you to be born in a Chriftian
country rather than others, and in the bofom of the catholic
church, where you are inftru&ed in the divine myfteries, and
things neceflary for your falvation ? How have you merited this
favour ? What happinefs is it for you, dear Theotimc, to have ex-
perienced fo great bounty of our God ! We are happy, Ifrael :
becaufe the things that are pleajing to God, are made known to us \. O
how fortunate ~are ive by the grace of God y which has called us
to the knowledge of his divine nrjfteries and adorable will ! He has
not JJjewn this goodnefs to all the world . And why has he done it
to us rather than others ? O dear Theotime, how is it poffible that
we fhould not fix our affections upon a God who has loved us fo
much?
Learn here from a Chriftian king the efteem you ought to have
for your vocation. St Lewis, king of France, had fuch a value
for the favour God (hewed him in making him a Chriftian, that
he not only preferred it before his kingdom, as in effect it is infi-
nitely greater, but having been baptized in the caftle of Poi/fy, he
would bear that name, and be called Lewis of Poi/y, and thus
figned
* Tit. Hi, 5, 6. f i Tim. iii, ij, $ Baruch iv. 4- Pf cjilvii. <?.
'in CHRISTIAN P i E T 7. $
figncd his letters and difpatches, efteeming this title more glorious
than that of king of France. And S, Augujlinc, fpeaking of the
emperor Theodoftus, fays, " That he accounted himfelf more happy
" in being a member of the church, than emperor of the world*."
Thefe great men, Theotirne, knew how to value the grace of
Chriftianity according to its real worth*
Of the great obligations of a Chrijlian.
IF our vocation to Chriftianity be fo high ,, -'
c i. , i LI r a Three great Chn-
a favour, what are the obligations of it: . ... .
r uu r j r f ^ J tian whgations.
Doubtlefs very great, and far more fo than
what the generality of Chriftians imagine. Be attentive, Thcotimf,
and learn what your profeffion obliges you to.
It obliges you to believe firmly all that God ^ ...
, , , . r cy / r^L -a ***f obligation
has re-vealed to us by his fon Jefur Chri/f, com- f m -n-
r j j r t. j rf,i H . c ofLhriflians^
prned under four heads ; viz. 1 he myitenes or
faith, the maxims he preached, the reeompenfe of the good, and
the punifhment of the wicked. You were admitted to baptifm only
upon this condition, when the prieft put this queftion to you,
Dojl thott believe in the Father, in the Son our faviour and redeemer,
tnd in the Holy Ghojl ? You anfwered by the mouth of your god-
father, Creek) I believe. But remember that this faith ought to be
firm, generous, and efficacious. Firm* not -, ,. .
' , b r ,. , t ill- Three conditions
doubting of any thing that ought to be believ- - ,. . ,
ed. Generous j not being aftiamed to make pro- ^ *
feffion of it before men. Efficacious t living according to the
truths you believe, and not by your actions giving the lye to your
faith -, after the example of many Chriftians, who, as the apoftle
fays, Profefs that they know God, tut in their tvorh they den^ him f .
The profeffion of Chriftianity obliges YOU tot jr>i /? ^
, _ .. , i, 1- i rfr- Second Chrijtiai*
renounce the DeviL and all his works. This is ... .
... ... , . , obligation.
alfo a condition upon which you were admitted
to baptifm. The prieft alking, Doji thou renounce Satan, and all hi f
works, and all his pomps ? You anfwered, Abrenuntio, I renounce. O
Theotime, have you ever reflected upon this renunciation, and do
you comprehend it ? It is a folemn profeffion which you have
B 4 . nude
*.Aug. lib. 5. de Cir. Dei, c. ao. t Tit. i. if.
S The INSTRUCTION of YOUTH
made, not to ferve the Devil, nor follow his pomps; that is, the
falfe appearances of earthly goods and pleafures, by the love of
which he endeavours to feduce and deftroy men j and to fly from
all his works, that is, fin, of which he is the firft author. It is a
promife you made to God in the hands of the church, in the fight
of the angels, and wherein, as S. Augujlin fays, " you have made
*' a renunciation, not fpeaking to men, but to God and the Angels,
*' who are witnefles and depofitaries of your word, and who care-
** fully keep it in heaven*. You are obliged to obferve this re-
nunciation which you have made; you have abjured the Devil by
your words, you muft alfo abandon him by your life and actions,
if you wifh not to be looked upon as a traitor and a deferter. Ala&!
Theotime, have you done fo ? At leaft, will you do it for the future ?
Is it poflible that you mould return to that enemy, whom you have
(o folemnly renounced ?
er-i . , , ,. The profeffion of a Chriflian obliges you te
Third obligation ,. _ .
*/" Cb '/} e m innocence J " vm g " n m re th an death,
and pra&ifing the virtues of a Chriflian. To
admonifh you of this obligation, the prieft, after he had baptized
you, clothed you with a white garment, faying, Receive this
white garment^ and fee , thou carry it without Jlain before the judgment
feat of God. To make you remember by that exterior whitenefs,
and by thofe words, to preferve carefully the beauty and interior
purity which your foul had then received by the grace of baptifm.
O Theotime, meditate well upon thefe words, and confider what
will befall you at the judgment of God, if you defile that inno-
cence by a life of fin. This white robe, with which you have
been clothed, will condemn you in that dreadful day ; the prieft
who baptized you will rife up againft you, and demand of God
vengeance for abufing the grace of your baptifm.
I {hall recount to you on this oc.cafion the memorable behaviour
pf a deacon of Carthage, called Murita, to the judge Elpidcphorut
an Ariati) who having been received by him to baptifm, had re-
nounced afterwards the catholic faith. This holy deacon, being
cited before that wicked judge to give an account of his faith,
carried with him the white garment with which he had clothed
him at his baptifm, and expofing it, fpoke to him thefe words,
with which he drew tears from all that were prefent : " Behold,
' O FJpidophorus, minifter of error, the white garment, which will
** accufe you before the divine majefly at the day of judgment.
I have
* 1.4. dc Symbolo ad Catcch. c. 4.
n
CHRISTIAN PIETY.
** I have carefully preferred it as a proof of your apoftacy, Mrhich
will precipitate you into the abyfs of hell : It ferved you as an
*' ornament when you came from baptifm, w-afhed and cleanfed
" from your fins ; but now it fhall ferve to make you fuffer more
** fenfiblv eternal flames *."
CHAP. III.
*That God requires, and particularly accepts the fervice of young people.
AFfER the two preceding conGderations, Third conftdera-
I pafs over to others yet more particular, tion obliging men t
to convince you of the Uriel: obligation you are ferve God in their
under qf confecrating yourfelf to God in your youth.
youth. The firft is, that God earneftly defires
to be ferved by you in that age.
Becaufe the time of youth is the beginning Firft reafen.
of life. Now it is certain, that in all things
God claims particularly the firft, and the beginnings. For this reafoit
in the old law, he commanded the firft-fruits of all things to be
offered to him. Of fruits, he required the nrft gathered to be pre-
fented; of beafts, the firft brought forth to be facrificed; and of
men, the eldeft fons to be dedicated to his fervice in the temple,
though he permitted them afterwards to be redeemed ; mewing by
this inftitution, that notwithftanding all things being equally his,
yet he had a fpecial efteem for the firft, as thofe which above all
others were due to him, and which he required as an acknowledg-
ment. Hence the time of youth being the beginning and firft part
of our life, God demands it particularly, and will have it offered
to him, in order to be faithfully employed in his fervice.
Secondly, the time of youth is moft pleafing
to God, becaufe generally fpeaking, according Second reafon.
to the natural order of things, it is the moft
innocent part of life, and leaft corrupted by fin: for then the
knowledge of evil is not fo extenfive, neither is there fo much ability
or opportunity to commit it: the judgment is not perverted by the
falfe maxims of the world, nor the inclinations corrupted by the
infection of the wicked, as in a more advanced age- Moreover
our baptifmal grace, which we had then only lately received, ren-
ders that age more agreeable to God, at leaft in thofe, who do not
forfeit it by a finful life. But
* Viftor Uticenfis I. 3. perfecut. Vandalorura.
r* The INSTRUCTION gf . Y o u T
But take notice, Theotime, I faid, that age is lefs corrupted,
generally fpeaking, and according to the natural order of things ;
yet it is but too true, that oftentimes much wickednefs is found
therein j though contrary to the order of nature, which has en-
dowed that age with a fimplicity of mind, and innocence of man-
ners , hence they are fo much the more guilty, who by their
malice and depravity corrupt the good difpofitions which nature
has beftowed upon it, learning wickednefs, and running after it,
in an age when nature herfelf teaches nothing but fimplicity and
innocence.
Third reafbn Thirdly, becaufe youth is the time affording
the moft opportunities of {hewing that you. love
God fmcerely ; for it is the time of the firft temptations, wherein
you begin to be folicited to renounce his love and fervice. You are
hurried on by your own paffions, which are then the ftrongeft j
invited by thofe of your age, who often folicit you to wickednefs,
either by their example, or by their difcourfe ; and prompted by the
enemy of your falvation, who ufes all his endeavours to withdraw
you from the fervice of God, and make fure of you betimes. So
that this age may properly be called the time of combat and trial ;
wherein you ihew you love God with a conflant and real affection,
if you courageoufly refift thofe firft affaults. S. Cyprian fays,
" There is little merit in being brave in time of peace, in mewing
" courage when one is not attacked, and in not committing wick-
" ednefs when one is not tempted ; but to refift evil, and fly from
" fin in the time of temptation, and in an age when ftrongly fo-
" licited to abandon the caufe of God, is a real proof of true virtue,
" and an aflured mark that one loves God above all things *."
Thefe reafons, Theotime, convince us, that God has a fpecial
affe&ion for the homage of youth, which being employed in flying
from fin, and ferving God, is a facrifice the moft agreeable that can
be offered to him. And as a learned author fays excellently well ;
" Thofe, who in the time of youth overcome themfelves, by cou-
rageoufly refitting all temptations to. fin, and who confecrate-
" themfelves entirely to the fervice of God, make one continued
*' facrifice of their youth to God : which offering cannot but be
" moft agreeable to him, as long as it remains undefiled by finf.'*
O Tktotitne, retain well this truth in your mind, and never forget
CHAP,
* Lib. de mortalitate. f Hugo a Sanft. Vi&.
in CHRISTIAN PIETY. "
CHAP. IV.
That God particularly loves young people, and delights to be/low many
favours upon them.
I Say moreover, Theotime, that God not only Fourth cotiftdt-
earneftly defires to be ferved by you in ration for ferving
your youth, but loves you in that age with a God in youth.
particular kindnefs, and delights to beftow upon
you more favours at that time than at any other, in order to attack
you to his fervice. This truth is no lefs certain than the former.
God is pleafed particularly to affift by his grace three forts of
perfons ; the weak, the fimple, (that is, thofe who have leaft
knowledge of evil) and the humble. The Weak, becaufe there the
force of his grace doth moil appear*. The Simple, becaufe having
lefs knowledge of evil, they commonly refift lefs the grace of God,
who, as the facred fcripture fays : Will not caft aiuay the Jim-
ple, nor reach out his hand to the evil doer\. The Humble, becaufe
as the chief obftacle to the grace of God is Pride, fo the beft dif-
pofition to obtain it, is Humility, according to that faying of fcrip-
ture, God rejlfteth the proud, and giveth grace to the humble .
Now thefe three difpofitions generally occur in youth ; there if
found in youth the moft weaknefs, not only of body but mind, the
judgment not being as yet well formed by knowledge and experi-
ence, nor the will fufficiently confirmed againft impreflions con-
trary to its good. There is in youth more fimplicity, as having
lefs knowledge of evil, and lefs difcernment than in a more ad-
vanced age. There is alfo in youth more humility, which is as it
were natural to that age, formed for fubjeftion and obedience ;
and if pride be found, as it happens but too often, in young
minds, it is owing to an exceffive depravity, which fubverts the
order of things, and overturns nature itfelf. Hence it evidently
follows, that God, who delights in fhewing his bounty to thofe
who have moft need of it, and do not render themfelves un-
deferving, is pleafed to communicate many favours to young
people, as well by often infpiring them with good thoughts and
defires, as by every other afliftance of his grace ; provided they
throw no obftacle in the way by their wicked life, nor render
themfelves unworthy of his favour, by corrupting the innocence of
their
* Cor. xii. 9. f Job viii. ao. i Ja. IT. 6.
i ^ Tie IN-STRUCTIOM of Y o U.'.T H
their age through the malice of their mind, or by the multitude of
their fins.
Experience confirms this truth. How many are. there, .who
coming to man's eftate, find in themfelves a great change, being
no longer vifited with the many graces they had received in their
youth ? Then holy infpirations were frequent, good dqfires and
pious refolutions were familiar to them 5 they were averfe to evil,
goodnefs was agreeable fro them, virtue was fweet, and its precepts
eafy. But rtow they find that all thefe things are changed j in-
fpirations more rare, fin ftrikes them with lefs horror ; devotioa
becomes cold, and fometirnes totally extincl:, by a fad alteration,
which makes them juftly bewail the time paft, and fo many graces
which they have loft in thofe words of Job: Who "will grant tne %
that I might be according to the months pa/I, according to the days ia
which God kept mf> by the affijiance of his grace*.
S. Auguftm dreadfully experienced this change in his own perfon,
as he himfelf acknowledges in his confefiions ; for he fays : " That
" falling fick when he was yet a youth, he demanded baptifm
" with great earneftnefs and devotion, which was deferred for
'.' fome particular reafonsf." " Yet in another great ficknefo
" when about thirty years of age, he never thought of alking for
w itj.** O < Thtotime 9 I befeech God that this change and regret
never befall you, which is the cafe of too many, and fhews clearly
the love God bears to young perfons, which he only withdraws
from them, when they, by abufing his favours, make themfelve*
unworthy of them.,
But if you, will yet have a convincing and demonftrative prool
of the particular love God bears young people, confider what the
fon of God did upon this occafion, whilft he was in the world.
Befides that he would become himfelf a child, and pafs through all
the degrees of age, of infancy, of childhood, of youth, he being
able to difpenfe with fhimfelf, and become a perfect man at his
rft entrance into the world, how often did he, during his life,
teftify his lore and tendernefs for that age ? The gofpel relates in
many places^, how he frequently called to himfelf little children,
and commanded that they mould be permitted to approach to him \
he reproved fuch as hindered them from approaching him, fay-
ing, it was to them that the kingdom of heaven did apper-
tain: Sujfer the hide children, and forbid them twt to come to me-:
for
* Job xixr. f Lib. *. ConfcfT. c. 19. | Ibid. lib. 5. cap. 9. Math. xix.
Mate x. Luke xviii.
n
CHRISTIAN PIETY.
jvr the kingdom of heaven is for fuch *. He embraced them
with wonderful tendernefs, and lent them not back till he had laid
liis hands upon them, and given than his holy benediction f.
The moil remarkable cures he wrought were in favour of young
people ; fuch was the fon of the ruler who was ready to expire,
in John\. Another who \vas tormented by the Devil . The fer-
vant of the Centurion, and the daughter of the Cananean.
Of the three dead whom he raifed to life, two were very young,
wz. the daughter of Joints, and the fon of the widow of Nairn;
and the third, who was Lazarus, was not far advanced in years.
Of the twelve apoftles, he loved particularly the youngeft, which
was S. John.
Laftly, what greater proofs can we have of the love Jefus Chrift
- bears young people, than thefe two I am going to mention ?
The firll is, the affurance he has given, that all the favour*
which (hall be beftowed upon them, fhall be accounted as done to
himfelf: He that Jb all receive one fuel little child in my name, re-
tfiveth tne^l.
The fecond is, that dreadful menace which he afterwards uttered
againft thofe who fcandalize little ones, that is, who draw them
into fin : He that Jhall fcandalize one of thefe little ones that believe in
me, it "were better for him that a mill-ftone -were hung about his neck,
end that he ivere drowned in the depth ofthefea\\. Is not this a great
token of the fmgular affection Jefus Chrift bears to youth, fince he
fpeaks with fo much zeal and indignation againft thofe who affift
in withdrawing them from his fervice ?
Thefe, dear Theotime, are convincing proofs of the love God
has for you in your youth. After thefe affurances, can you refufe
the love and fervice he demands of you in this age ? Doubtlefs you
cannot without the height of ingratitude, and without offering him
a moft enormous affront.
CHAP. V.
That they tvho do not confecrate themfdves to God in their yoitth, offer
him a mijl heinous injury.
THIS truth evidently follows from the two Fifth confiderei-
former; for if it be true, as we have tion, for fervifig
{hewn, that God defires and particularly de- God in youth.
mands the fervice of young people, and has the - greateft
* Matth.xix. 14. fMarc.x. Jjohniv. Mat. xrii. 5 Mat. xviii. 5.
tl Mat. xviii. 6.
14 The INSTRUCTION of YOUTH
greateft love for that age, beftowing very fingular favours to affift,
and invite it to his fervicej it follows, that to refufe him die fervice
he defires, and demands with fo much juftice,
The injury that and not to anfwer the love he teftifies to youth
is done to God by by fo many favours and benefits, is to offer him
not ferving him in a moft heinous and enormous affront. But be-
that age. caufe this truth is of fuch confequence, that
it can never be fufficiently inculcated, I mail
make you fee it more diftinctly by the three following confidera-
tions, which I befeech you to examine well.
i. Not to confecrate your youth to the fer-
Firjl reafon of vice of God, is to refufe him a certain and
this injury. allured time, which you may give him to referve
for him an uncertain time, which you are not
fure of having, and which is not in your power, viz. the time to
come. This is the firft degree of the injury you offer to God.
You promife God to ferve him when you are older. Who has told
you that you mail live any long time ? If you are not certain of be-
ing alive to-morrow, how are you fure of living ten years ? There
are more who die before twenty or twenty five years of age than
after. Now if you have no aifurance of living a long time, is it
not a great injury to God, to promife him a time not in your power,
and refufe him the time prefent, which you enjoy ? Do you not
think, Theotime, he mocks God, who acts in this manner ? And
does he not evidently manifeft that he has no clefign to ferve him,
if he defers confecrating himfelf to him till a time which perhaps
inay never come ?
2. You not only referve an uncertain time
Second reafon. for God, but take away the better to give him
the worfe. For refufing to ferve God, and
apply yourfelf to virtue in your youth, (which is, as we faid before,
commonly lefs depraved by vice, and more favoured by heaven)
you referve yourfelf to a time when every thing confpires to render
you unfit for the practice of virtue. The- infirmities of the body
.which daily encreafe, .the inveterate bad habits wherein you will be
engaged, the perplexity of worldly affairs, die folicitude of
temporal diings, the fpirit and maxims of the world, which you
have embraced; die world, which (as S. John fays*,) is en-
tirely plunged in vice and corruption, which is fond of nothing
but
* i John v. 19.
Ill
CHRISTIAN PIETY.
but pleafures, covetoufnefs, and pride, and has no more thought
of falvation and eternity, than if they were a dream.
All thefe things will be fo many obftables to your falvation, and
entirely withdraw you from the fervice of God, if you do not pre-
vent them in good time, by applying yourfelf in your youth to
the avoiding of fin, and the practice of virtue. Judge then of the
injuftice you are guilty of, in deferring your fervices to a time when
fo many things confpire againft it, and refufing to ferve him in an
age, when fewer obftacles and greater advantages prefent them-
felves. Doubtlefs this is a grievous injury j yet this is not all,
take notice of what follows.
3. What completes the enormity of the injury Third reafen.
offered to God, is, that refufing to ferve him in
your youth, you delay it till you have wearied yourfelf in the pur-
fuit of pleafure, fatiated your paflions, and given full fcope to the
wicked inclinations of your age ; fo that the time you referve, is
but the remnant of what you have employed in fin, and the fervice
of the Devil.
Do you comprehend, Theotime, the heinoufnefs of this injury,
and the indignity with which you treat your God, and your crea-
tor? Your foul is defigned to be the temple and dwelling of God* j,
and you will not receive him, till after you have a long time pro-
ftituted it to the Devil, and defiled it with a vaft number of crimes.
All your life ought to be confecrated to the fervice of God, and will
you employ the firft and better part in the fervice of the Devil,
referving to God only that which is ufelefs to fin ? Can there be
an indignity equal to this ? What would you fay of a man that
fliould ferve up to the table of a prince, nothing but the leavings
of dogs and fwine ? This you would fay was fhameful ; and have
you not a horror of the fame thing, of which you are far more
guilty with refpe& to God, referving for his fervice only the age
wherein you can no longer gratify the paflions you have fo brutilh-
ly cloyed during your youth ? Is not this a horrible affront you
offer to God ? If God complained fo much of thofe in the old
law, who offered upon his altar profane and unclean bread j what
complaints will he not make againft you, who fliall offer to him,
only the remnant of your life, already defiled with every vice ?
If he denounces a curfe upon him who retains the better part for
himfelf, and prefents the wortl to him in facrifice : Ctirjed, fays
be, is the deceitful man, that hath in his flock a tna!e t making *
VOIi'y
* I Cor. iii.
1 8 The INSTRUCTION of YOUTH
of impiety, and that great crimes are the effect of a foul abandoned
by God for her paft fins. This young prince neglecting to curb
his inclinationSj permitted his heart to be overcome with unchafte
love, in fuch a manner, that this brutal paffion, which generally
promotes crimes, making him break through the moft inviolable
laws of nature, brought him to love unchaftely his own fifter ; and
jiot obtaining her confent to fuch an abominable propofal, he adds
force to luft, committing in one action two moft enormous crimes,
violence and inceit.
But the divine juftice foon mowed how much it abhorred the
crimes and wicked life of this young prince : for two years after
he was killed by his own brother Abfalom, who had meditated this
revenge all that time. O God, how terrible are thy judgments!
The fourth is of Abfalom, the third fon of David, who was no
better than his brother Amtwn *. He was proud, diflembling, re-
vengeful, and highly ambitious, conceited of himfelf, and his own
beauty, which, according to the fcripture, was extraordinary.
The firft wicked action which the fcripture relates of him, but
which muft needs 'have been preceded by many others, is the mur-
der of his brother Amnon. By this adtion he loft his fathers's fa-
vour, and was banimed from him for the fpace of five years, after
which he was recalled, and admitted to his favour again. He was
fcarce returned to his father's court, when he contrived a grand
rebellion againft him : and having by his addrefies gained the af-
fection of the people, he retired to a fmall town, and was pro-
claimed king. After this he takes up arms againft his father, forces
him to fly from Jerufalem, and purfues him with a ftrong army,
which he had raifed to deprive him of his crown. What will the
divine juftice do here ? Will it connive at fuch a degenerate child ?
Hear T'heotime^ what the facred fcripture relates. David feeing
himfelf brought to fuch ftreights by his fon, was obliged to make
head and oppofe him. He fets in order the few forces he had with
him, fends them to fight, gives him- battle. Abfalom 's men, though
far more numerous, are defeated.
In this difcomfiture (O the divine judgments !) it happened that
Alfalorriy endeavouring to fave himfelf by flight, was carried under
a great oak, and as he wore his locks very long, his hair by a
ftrange accident-, and particular permiflion of God, was fo ftrongly
entangled in the branches of the tree, that the mule he rode on
could not carry him away, but continuing its courfe, left him
hanging
.* a Kings xiiiandxir.
in CHRISTIAN PIETY. 19
hanging by his hair, without being able to difengage himfelf.
David's foldiers feeing him in this condition, ran him through with
a lance, and killed him on the fpot ; although David, by an afto-
niming tendernefs, when fending them to the battle, had ex-
prefsly forbidden any violence to be offered to his perfon,
O divine juftice! thou plainly fheweft that thou doft not connive
at the iniquities of wicked children; and although thou deferreil
for a time the chaftifement they deferve, to give them leifure to
repent, thou afterwards punimes moft feverely their obftinacy in
fin, and the affront they offer to thy goodnefs, with which thou
expefteft their repentance.
Behold, four examples from the facred fcripture, which fhew
the greatnefs of God's averfion to vicious young people ; the fcrip-
ture might furnifh many others. Ancient hiftories are full, and daily
experience produces but too many examples in thefe our days.
Take notice of one thing worthy of confide- .
. An important
ration ; that in the four precedent examples are ,
inftanced three forts of fins, which render
young people particularly odious to God, and which generally oc-
cafion their ruin. In the firfl and third, the fin of impurity. In
the fecond, the contempt of religion and holy things. In the
fourth, the contempt of parents, and rebellion againft paternal
authority.
CHAP. VIL
1"hat falvation generally depends on the time of youth.
WHAT we have faid in the four laft Seventh and mojl
chapters, laid before you the obligation important motive
incumbent on you of ferving God in your youth, which obliges young
out of refpect to the defire he has thereof, people to virtue.
and the love he bears you, which you cannot
flight, without being guilty of a moft heinous injury, and incur-
ring his averfion and difgrace. Now I will convince you of this
obligation from a principle of felf-intereft, and fhew you clearly,
that your falvation almoll entirely depends on the life you lead du-
ring your youth.
I wifh, Theotime, that you, and all thofe of your age, would
thoroughly underftand and never forget this truth, unknown to
the greateft part of men, but the ignorance of which is th-s ruin
20 The
and damnation of many. I wifh all men rightly underftood, that
the immenfe eternity of happinefs or mifery, which waits them
after this life, depends upon this firft part of our time, which all
the world flight, and which the moft part employ in wickednefs.
To convince you of this truth, I fhall produce no lefs than the
fentiment of the facred fcripture, that is, of the Holy Ghoft^
whofe words are fo exprefs, that it is impofiible to doubt of it.
For why doth it in fo many places exhort young people to think
of their falvation betimes, and to apply themfelves to virtue in
their youth, except it were to fhow of how great importance that
time is for their falvation ?
Why does it fay in Ecclefiajle* ; Remember thy Creator in the days
of thy youth, before the time of affliction come* ? From whence comes
it, that it allures us in the book of Proverbs : A young man accord-
ing to his way, even when he is old, he 'will not depart from it f ;
that is, the manner of life which he has begun ? Wherefore does
it fay by the prophet Jeremy, That it is good for a man when he
both borne the yoke from his youth J ,- that is, has applied himfelf to
virtue, and to bear the pleafing yoke of God's commandments ?
Why in Ecclefiajllcus are youth fo earneftly exhorted to virtue,
by thofe excellent words, able to fbften the moft infenfible hearts ?
My fan, from thy youth up receive injlruclion y . and even to thy gray
hairs thou Jhalt find ivifdom. Come to her as one that ploweth, and
fiweth, that is, with care and labour, and wait for her good fruits.
For m working about her thou Jhalt labour a little, and Jfjalt quickly
eat of her fruits. How very unpleafant is ivifdom to the unlearned,
and the unwife will not continue with her. But with them to whom
Jbe is known, Jhe continueth even to the fight of God. All the reft
of the chapter is but a continual exhortation to young people to be
virtuous.
Wherefore in the twenty fifth chapter does it fay, The things
that thou hajl not gathered in thy youth, how Jhalt thou find them in
thy old age U ?
Laftly, among the books of facred fcripture, why was there one
exprefsly made for the inftruclion of youth, which is that of Pro-
verbs ? Does not all this manifeftly difcover, that the Holy Ghoft
would give men to underftand that the time of youth is of greater
confluence than the greateft part imagine ; and that all happinefs
or mifery of man, whether in this life or in the next, depends
gene-
* Ecclef. xii. I. f Prov. xxii. 6. $ Lament, iii. a?. $ Eccli. vi. 18,
19. *o, * t 33. j| Eccli. xxv. j.
in CHRISTIAN PIETT. 21
generally on that time well or ill employed ; this obfervation being
generally true, that thofe iecure their falvation, who in their youth
are bred up in the fear of God, and obfervance of his command-
ments ; and that thofe who have not been educated in this fear of
God, or caft it from them to follow fin with greater liberty, are
unhappily loft.
All this truth is grounded on thefe two principles. The firft is,
that thofe who have followed virtue in their youth, eafily perfevere
the remainder of their life : the fecond, that on the contrary,
thofe who have given themfelves over to fin at that time, with
great difficulty amend, and frequently never. We (hall difplay
thefe two truths ftill more at large.
CHAP. VIII.
hat thefe "who have followed virtue in their youth) generally perfevere
in it the reft of their life.
EXperience renders this propofition fo evi- Eighth motive.
dent, that it is taken for granted in the
fentiments of the facred fcripture and all wife men. To mate you
more fenfible of it, I mail lay before you the reafons thereof, built
upon both thofe authorities.
The firft is, that habits acquired in youth, remain a long time,
and are not eafily fhaken off.
A young man according to his way, even when he is old, he will not
depart from ;>*; that is, very rarely. " The firft impreffions made
" upon tender, minds (fays S. Jerom\] are with difficulty effaced ;
" wool which hath taken its firft tinture, doth not eafily return
'* to its former whitenefs ; and an earthen vefiel keeps long the
** fmell and tafte of that liquor wherewith it was firft feafoi, . '
Wherefore the fcripture fays, That it is goody that is to fay, very
important, for a man y when he hath borne the yoke front his ^o'.-.ih^
becaufe having acquired it at that time, it is eafily preferved the
remainder of our life.
S. Bernard fays, " That we need not feek any other caufe why
" many old men are found to be deftitute of every virtue, but be-
*' caufe they acquired them not in their youth, the fitteft time for
" that purpofe." And S. Jerom^, defcribing the excellent quali-
ties of old age in thofe who applied themfelves to learning and
C 3 virtue
* Prov. xxii. 6. f Ep. ad Laet. Lam. iii. 27. Lib. de ord. vita. '
5 Epilt. ad Nepot.
22 The INSTRUCTION of YOUTH
virtue in their youth, fays, " That becoming more knowing with
" age, more fteady by experience, wifer in procefs of time, they
" gather the agreeable fruits of the ancient labours of their youth."
The fecond reafon is, becaufe, as we faid above, youth is the
time of trial and temptations, which being overcome, we eafily
furmount all that follow.
The temptations to impurity are certainly the moft violent, the
trials frequent, but victories very rare, fays S. Attftin*. They
have fhaken the conftancy of thofe whom torments could not
overcome, as S. Jerom f obferves. Now although thefe tempta-
tions be common to all ages, yet they are ftronger and more
frequent in youth, which, as S. Jerom\ fays, is a continual com-
bat againft chaftity ; youth being environed with the occafions of
fin, and ftimulated by the provocations of the flefh, fuffers very
much in preferving its purity, like fire almoft extinguifhed with
green wood heaped upon it.
But when by the affiftance of divine grace, which, as we have
{hewn above, is greater and more abundant in youth, the victory
is gained in thefe firft encounters ; the other trials which are to
be undergone in the courfe of life, which according to facred
fcripture is a perpetual combat^, are furmounted with far lefs
difficulty.
The reafon is, becaufe temptations diminifh in proportion as
they are overcome ; divine grace increafes, by how much better
ufe is made of it; and a heart accuftomed to conquer, yields not
eafily, firice it daily acquires new ftrength by its victories. Sampfon
having exerted himfelf in fighting with a lion, became invincible,
'And David having in his youth furmounted lions and bears, he
afterwards, though very young, overthrew the giant Goliah, the
terror of Ifrael, and was never overcome in all the battles in which
he engaged.
Dear Theotime, if you knew the repofe and tranquility they
enjoy, who have behaved themfelves gallantly in the combats of
their youth, the defire of partaking of that peace would powerfully
encourage you to refift with all your vigour ! Learn it from the
Holy Ghoft by the mouth of the wife man: My fan, fays he,
fe arch for -wifdom, and foe JJj all be made known to thee, and when thou
ha/l gotten her, let her not go: for in the latter end, thou Jhall fnd reft
in her, andjlejball be turned to thy joy. Then Jhall her fetters be a
Jlrang defence for thee, and a firm foundation^. I
* s f. rm : **- de temp, f j n . yit. Paul. J Epift, adNepot. Job vii,
^ Ecclj. vi. a8, 1, 30.
n
CHRISTIAN PIETY.
I add the third reafon, which is, that God augments his graces,
and multiplies his blefllngs upon thofe who have lived pioufly in
their youth, in order topreferve them in that good path, they have
already entered by his grace.
I cannot prove this truth better, than by producing the aflurance
which God himfelf gives you in the facred fcripture : The Lord,
fays the wife man, giveth wifdom ; and out of his mouth cometh pru-
dence and knowledge. And he not only gives it, but takes care to
continue it-, for it is he, who will keep -the fahcition of the righteous*'*
and protect them that walk infimplicity. He adds afterwards, If wif-
dsm Jhall enter into thy heart, and knowledge pleafe thy foul: (he fpeaks
of the knowledge of virtue) connfel Jhall keep thee, and prudence Jhall
preferve thee. That thou mayft be delivered frcm the evil way, and
from the man that fpeaketh perverfe things, &c. from the Jf range woman
avd from the ftranger, who fofteneth her words, &c, That thou mayft-
iv a Ik in a good way: and mayji keep the paths ofthejuft*.
There are a great number of like pafTages in facred fcripture,
which aflure us of that fmgular protection and affiftance of God
towards thofe who follow virtue in their youth, and it is eafy to
confirm them by examples from the fame fcripture.
CHAP. IX.
This truth confirmed by remarkable examples, taken out of facred fcrip-
ture, of thofe who having been virtuous in their youth, continued fa.
all their life,
THE firft example I (hall produce is that of Firjl example, of
Jofeph, a model of virtue in his youth f. Jofeph.
At fixteen years of age he abhorred vice in fueh
a manner, that the wicked example of his brethren could never
corrupt his innocence ; on the contrary, not being able to endure
their wickednefs, he gave notice thereof to his father Jacob. The
greatnefs of his virtue, for which he was fingularly favoured by
God, and tenderly loved by his father, drew upon him the enmity
of his brethren, who meeting him one day in the fields, confpired
to murder him ; but having a horror of dipping their hands in his
blood, they refolved to let him down into an old pit, with a defign,
of leaving him there to perifh. This poor child, not able to foften
their cruelty, by prayers and tears, was obliged to yield, putting
- C 4 all
* Pror. ii. f Gen. xxxyii.
24 The INSTRUCTION of Y o u T tf_
all his confidence in God, who never abandons thofe who love
him. In this he was not deceived; for his inhuman brethren,
ftruck with the horror of fo barbarous a crime, changed their firft
refolution. They drew him out of the pit, and fold him to mer-
chants, then pairing by, who carried him into Egypt t where he
was fold to a lord of that country. Jofeph being with his mafter
perfevered in virtue and innocence of life, which drew down the
bleffing of God upon the houfe of his mafter, who foon difcovered
his merit, and conceived a great affection for him.
Behold how Jofepb fpent the firft part of his youth, that is,
until about the age of twenty. See the confequence of it, and how-
he palled the reft of his life ; wherein I obferve three remarkable
occafions, in which his virtue underwent die fevered trial.
The firft was about that age when he fuftained the moft violent
attack that chaftity could undergo, being folicited by his mailer's
wife to confent to a deteftable adultery} but the fear of God,
wherein he had been bred up, gave him fuch a horror of the crime,
that all the importunity and violence of that lewd woman could
never ftagger his chaftity, which fince has been an example to all
ages.
From this temptation he fell into a greater: for this wicked
woman not being able to compafs her impious defign, accufed him
of attempting her chaftity, impofing falfly upon him the crime me
herfelf had committed. His mafter provoked at this, ordered him
to be bound and caft into prifon, where he continued to the age of
thirty. This was a* fevere temptation, and a fhock which might
cafily have overturned a virtue but lately acquired ; to be accufed
and deemed guilty of a crime he abominated, and to fuffer as if he
had committed it ! But Jofeph continued immoveable in his firft
virtue ; and as he had learned patience in his youth by the perfe-
cution pf his brethren, he bore this with wonderful conftancy, com-
forting himfelf in the conviction of his innocence, pf which God was
both witnefs and protector. God, who had always been with him,
left him not on this occafion ; but, as the facred fcripture fays *,
defcended with him jnto the pit that he might affift him with his
grace, and wonderfully deliver him, as. he did prefently after.
To thefe two trials fucceeded the third, yet greater. This was
the elevated ftation to which he was raifed : for having interpreted
Pharaoh's dream by the knowledge God gave him of things to
Cpirie, this king not only delivered him out of prifon, but made
him
* Wifd.xv.
in CHRISTIAN PIETT. 25
him the firft man in his kingdom, over which he gave him a gene-
ral charge, with abfolute power to difpofc of all things according
to his will, commanding his fubjects to obey him as himfelf *. In
this high flation, which generally dazzles men's eyes, and foon
deilroys an ordinary (hare of virtue, Jofiph remained firm in his
primitive innocence, always like himfelf. Forgetfuinefs of God,
pride, covetoufnefs, revenge, the ufual attendants on unlimited
power, could never find admittance into his breaft. Having an
opportunity of revenging himfelf on his brethren, who came into
Egypt to buy provisions during a fevere famine, he not only omitted
it, but received them with fuch tendernefs and marks of affection,
as draw tears from thofe who read the fcripture account of it. He
carried himfelf in his ftation with fo much juftice f, that no com-
plaint was ever made of his conduct j on the contrary the Egyptians
proclaimed him their deliverer, being freed from want during a feven
years famine, by his great prudence, for which he was entitled in
thofe countries, The faviour of the world. He prefevered thus in
virtue and the fear of God, in the midft of grandeur, from the
age of thirty, when he was raifed to that fortune, even to the age
of an hundred and ten, wherein he died. O Tbeotime, reflect
well upon this example, and learn from it, what virtue acquired
in youth is able to effect.
I mould content myfelf with this example, if that which follows
were not alfo admirably well adapted to the fame purpofe. It is
of Toby, the father of young Tab^ whofe conduct as well in his
youth, as in a more advanced age the fcripture declares to be
worthy of our admiration.
He was a young man of the tribe and city of Second example^
Nephthali J ; and although he was the young- of Toby,
eft of all his tribe, yet nothing childifli or
youthful appeared in his actions. And when all others went t9
facrifice to the golden calf of Jereboam king of Ifrael ; fhunning
their company, he went alone to *Jerufalem to the temple of the
Lord, and there adored the God of Ifrael, offering to him faith-
fully his firft-fruits and tithes. Thefe and fitch like things did he
obferve, adds the fcripture, ivhen but a boy, according to the laiv of
O the admirable life, Theotime, of a young man, who acted no-
thing childifli, that is, nothing contrary to virtue ; who permitted
not himfelf to be carried away by the torrent of ill example,
con-
* Gen. xli.- f Gen. xlv. J Tob. ii. $ Tob. i. 8.
24 2"^ INSTRUCTION of Y o u T ft.
all his confidence in God, who never abandons thofe who love
him. In this he was not deceived; for his inhuman brethren,
{truck with the horror of fo barbarous a crime, changed their firft
refolution. They drew him out of the pit, and fold him to mer-
chants, then paffing by, who carried him into Egypt ^ where he
was fold to a lord of that country. Jofeph being with his mafter
perfevered in virtue and innocence of life, which drew down the
bleffing of God upon the houfe of his mafter, who foon difcovercd
his merit, and conceived a great affection for him.
Behold how Jofeph fpent the firft part of his youth, that is,
until about the age of twenty. See the confequence of it, and how
he pafled the reft of his life j wherein I obferve three remarkable
occafions, in which his virtue underwent the fevereft trial.
The firft was about that age when he fuftained the moft violent
attack that chaftity could undergo, being folicited by his matter's
wife to confent to a deteftable adultery j but the fear of God,
wherein he had been bred up, gave him fuch a horror of the crime,
that all the importunity and violence of that lewd woman could
never 'dagger his chaftity, which fince has been an example to all
ages.
From this temptation he fell into a greater: for this wicked
woman not being able to compafs her impious defign, accufed him
of attempting her chaftity, impofmg falfly upon him the crime {he
herfelf ha^d committed. His mafter provoked at this, ordered him
to be bound and caft into prifon, where he continued to the age of
thirty. This was a* fevere temptation, and a {hock which might
cafily have overturned a virtue but lately acquired ; to be accufed
and deemed guilty of a crime he abominated, and to fuffcr as if he
had committed it ! But Jofeph continued immoveable in his firft
virtue ; and as he had learned patience in his youth by the perfe-
cution pf his brethren, he bore this with wonderful conftancy, com-
forting himfelf in the conviction of his innocence, of which God was
both witnefs and protector. God, who had always been with him,
left him not on this occafion; but, as the facred fcripture fays*,
defcended with him into the pit that he might affift him with his
grace, and wonderfully deliver him, as he did prefently after.
To thefe two trials fucceeded the third, yet greater. This was
the elevated ftation to which he was raifed: for having interpreted
Pharaoh's dream by the knowledge God gave him of things to
Come, this king not only delivered him out of prifon, but made
him
* Wifd.xv.
in CHRISTIAN PIETY. 25
him the firft man in his kingdom, over which he gave him a gene-
ral charge, with abfolute power to difpofe of all things according
to his will, commanding his fubjects to obey him as himfelf *. In
this high ftation, which generally dazzles men's eyes, and foon
deftroys an ordinary (hare of virtue, Jofiph remained firm in his
primitive innocence, always like himfelf. Forgetfuinefs of God,
pride, covetoufnefs, revenge, the ufual attendants on unlimited
power, could never find admittance into his breaft. Having an
opportunity of revenging himfelf on his brethren, who came into
gypt to buy provifions during a fevere famine, he not only omitted
it, but received them with fuch tendernefs and marks of affection,
as draw tears from thofe who read the fcripture account of it. He
carried himfelf in his ftation with fo much juftice f, that no com-
plaint was ever made of his conduct j on the contrary the Egyptians
proclaimed him their deliverer, being freed from want during a feven
years famine, by his great prudence, for which he was entitled in
thofe countries, The faviour of the -wor/d. He prefevered thus in
virtue and the fear of God, in the midft of grandeur, from the
age of thirty, when he was raifed to that fortune, even to the age
o.f an hundred and ten, wherein he died. O Thectime, reflect
well upon this example, and learn from it, what virtue acquired
in youth is able to effect.
I (hould content myfelf with this example, if that which follows
were not alfo admirably well adapted to the fame purpofe. It is
of Taby, the father of young Toby, whofe conduct as well in his
youth, as in a more advanced age the fcripture declares to be
worthy of our admiration.
He was a young man of the tribe and city of Second example,
Nephthali^ ; and although he was the young- of Toby.
eft of all his tribe, yet nothing childim or
youthful appeared in his actions. And when all others went t0
facrifice to the golden calf of Jereboam king of Ifrael ,- fhunning
their company, he went alone to Jerufalem to the temple of the
Lord, and there adored the God of Ifrael, offering to him faith-
fully his firft-fruits and tithes. Thefe and fuch like things did he
obferve, adds the fcripture, when but a boy, according to the laiu of
God.
O the admirable life, Theotime, of a young man, who acted no-
thing childiih, that is, nothing contrary to virtue ; who permitted
not himfelf to be carried away by the torrent of ill example,
con-
* Gen. xli.- f Gen. xlv. Tob. ii. Tob. i. 8.
26" fie INSTRUCTION of YOUTH
continuing ftedfafl in the fervice of God, when the reft to a man
abandoned their creator ! A youth fpent fo virtuoufly, could not
but be followed by a holy life, as you fhall fee.
Toby being come to man's eftate was led captive by the Affyrians,
with all his countrymen, to the city of Nitiive : being there, he
departed not from the path of virtue which he had fo happily en-
tered in his youth.
For firft, a3 he had learned in his youth to refift the wicked ex-
ample of others, he permitted not himfelf to be corrupted in his
captivity by the example of his countrymen, who ate licentioufly
the meats of Gentiles, though prohibited by the law of God.
Secondly, having deferved a particular regard from the Adrian
king by his virtuous conduct, he had leave to go to any part of the
kingdom : he vifited his fellow captives, admoniming them con-
cerning their falvation, and their perfeverance in the fervice of
God.
Thirdly, the affliction of the captives encreafing, he daily vifited
and comforted them, diftributing what he was able to give them>
fed the hungry, clothed the naked, and with an unparallelled
charity buried all the dead he found, notwithftanding the difplea-
fure of the king, which he had incurred by that action, even to
the danger of his life. But what is yet more admirable, is, the
patience with which he bore the melancholy affliction of blindnefs,
which befel him by an unexpected accident in the fifty-fixth year
'of his age. One day, as he returned home wearied with the burial
of many dead, he chanced to fall afleep under a wall, from the top
whereof the dung out of a fwallow's neil fell upon his eyes, and
took away his fight. This was doubtlefs a very great affliction,
and a moil fevere trial ; but he fupported it with fuch an admira-
ble patience that the facred fcripture compares it to that of Job,
and, what is very remarkable, attributes it to the piety and fear of
God in which he had lived during his youth. Behold what it fays:
Now this trial the Lord therefore permitted to happen to him, that an
example might be given to pojlerity of his patience , as alfo of holy Job.
For whereas he had always feared God from his infancy, and kept his
commandments, he repined not againft God becaufe the evil of blindnefs
had befallen him. But continued immoveable in the fear of God, giving
thanks to God all the days of his life *. O how admirable is the
effect of virtue, which has always increafed with age ! He was
delive?-
* Tob. ii. 12, 13, I*
in CHRISTIAN PIETY. 27
delivered from his affliction four years after, and living to the age
of no, he died in peace, after he had made, as the fcripture ob-
ferves, a continual progrefs in the fear and fervice of God. Thus,
Theotime, do they live, thus do they die, who Have followed virtue
in their youth.
A third example is Eleazar, that great Third example,
martyr of the old teftament. He was an an- of Eleazar.
cient man, very venerable for the number of
his years, but more fo for his virtue, in which he had improved
from his infancy. When king Antiochus perfecuted the Jetus, in
order to make them renounce their religion, and the wormip of
the true God, this holy man was apprehended to be conftrained
thereto by force of torments, which could never make his former
piety. And when fome of the by-ftanders exhorted him to comply,
at leaft in appearance, to free himfelf from torture ; but he began
to conftder the dignity of his age, and his ancient 'years, and the inbred
honour of his gray head, and his good life and converfation from a
child : and he anfwered without dalay *, and with an invincible
courage, that he would rather die, than confent to fuch a crimi-
nal action : upon which his torments were redoubled, and he fuf-
fered death with incredible patience.
Learn, dear Theotime, from this example and the preceding,
what virtue acquired in youth is able to do, when confirmed by a
continual exercife of good actions ; and labour to be fuch now, as
you would wifh to be all the remainder of your life.
CHAP. X,
That thofe ivho have been addicJed to vice in their youth amend -with
great difficulty, and often never.
O Theotime, that I had a pen capable of im- Ninth motive, of
printing this important truth more laft- great importance for
ingly in your heart than in brafs or marble, living well duritif
and making you perfectly comprehend the youth.
great and dreadful difficulty of amendment after
a youth fpent in vice !
A difficulty fo great, that it is almoft impoffible fufficiently t
exprefs it j and on the other fide fo general, that we cannot con-
fider
* a Machab, yi. 33.
a& The INSTRUCTION of YOUTH
fider It attentively, without being touched with a lively forrow,
feeing fuch numbers of Chriflians, and principally of young
people, who groan under the tyranny of a vicious habit, which
being contracted in their youth, and encreafed with age, leads
them to perdition > from which if they chance to recover, it is with
incredible pains and combats, and by manifeft miracle of divine
grace. Learn, Dear Tbeatlme^ to avoid this danger, and endea-
vour to conceive its greatnefs, either that you may entirely prevent
it, or quickly withdraw yourfelf, if you be already engaged therein.
This great difficulty fprings from three caufes. The firft is the
incredible power and force of a wicked habit, which being once
rooted in the foul, cannot be plucked up but with great pains. All
habits have commonly this quality, that they continue a long time,
and are with much difficulty removed. But amongft others, wicked
habits are fuch as adhere more ftrongly, and are not fo eafiiy
changed; becaufe corrupt nature is more prone to evil than good.
Hence the fcripture fays, That the perverfe are hard to be correfted t
which makes the number of fools, that is, of finners, infinite *.
But among wicked habits, thofe contracted in ^ T outh are the
ftrongeft, and with moft difficulty overcome : for the paffions,
which are the inftruments of vice, unreftrained at that time by
virtue, encreafe with age, and as they encreafe give vice daily
new ftrength, and render it at length unconquerable.
For this reafon the fame fcripture, in order to exprefs the force
of a vicious habit contracted in youth, delivers a fentence which
young people ought to have frequently in their mind : His bones
JJiall be filled ivlth the vices of his youth t an d they Jhalljleep with him
in thf dttft^. That is, the vices and wicked habits of youth become
fo deeply rooted in the foul, that all the remainder of life is
tainted with them, and death alone, as we daily fee, can put a
final period to them.
The caufe is very evident j for vice when in poflemon of a foul,
cncreafes and flrengthens the paffions, the paffions corrupt the
judgment, fo that it miftakes good for evil, and evil for good : the
judgment being once corrupted perverts the will, which runs
blindly into fin, and from thence proceeds all the evil ; becaufe,
as S. Augujlln faysj, " The will not governed turns to an eager
u defire of fin, and by our gratifying this defire it is formed into
" a
* Ecclef. i. 15. f Job xx. n. Lib. 8. confef. cap. 3.
in CHRISTIAN PIETY, 2$
* a habit, and a habit not refilled becomes a neceflity ;" that is*
an extreme difficulty in avoiding fin. Hence when a perfon is ar-
rived at this pitch, there are no hopes of his amendment 5 becaufc
as another author (S. Iftd.} adds, Neceflity terminates in death, by
" expofing him who lies under it to final impenitence/'
The fecond caufe of this great difficulty, is the decreafe of divine
grace: for as God multiplies his favours to thofe who receive them
with humility, and employ them for their falvation; fo he di-
miniflies them to thofe who abufe and contemn them. Now if he
deals thus with mankind in general, much more with youth; oa
whom as he beftows many favours, as long as they remain de-
ferving of them, fo he withdraws his kindnefles when they abufe
them, as we have made to appear by the experience of thofe, who
having been favoured with particular obligations from God in their
youth, prefently become fenfible of a great diminution of thofe
favours, occafioned by the ill ufe they have made of the fame.
God himfelf threatens this by a prophet, when he fpeaks thus :
In that day . he fair virgins and. the ycung men Jhall faint for thirft.
They that fiuear by the Jin of Samaria*; that is, who make pro-
feffion of adoring the idols which the city of Samaria adores.
This thirft is net only a corporal, but a fpiritual thirft, and the
want of divine grace, of which it is fpoken immediately before j
/ will fend forth a famine into the land : not a famine of bread t rwr a
thirft of 'watery but of hearing the ivordofthcLord-\,
The third caufe of the great difficulty of correcting the ill habits
contracted in youth, is the power of the Devil, who gains ground
in proportion as our fins increafe, and the grace of God is diminiih-
ed. This is the proper effect of fin, viz. after depriving a foul of
the grace and protection of her creator, to fubject her to the
dominion of the Devil, and engage her more and more in that
unhappy flavery, in proportion as me continues in vice. O Theo-
time, who can fufficiently exprefs the deplorable ftate of a foul re-
duced to that fervitude, under the tyranny of her mortal enemy,
who employs all his engines and devices to deftroy her without
recovery; by fuggefting all temptations that are likely to draw her
into fin ; by furnifhing her daily with new occafions of deftruction,
by diverting her from thofe that might withdraw her from her
unhappy ftate ; by hurrying her from fin to fin, from one vice to
another,
* Amos viii. 13, 14. f Amos viii. n.
30 The INSTRUCTION of YOUTH
another, till the meafure of her iniquities being filled up, fhe is at
laft abandoned to the Devil, by a viiible effet of the divine wrath !
Thus does this cruel enemy treat thofe whom he has under his
power, by a juft permiffion of God, who thus rejects thofe who
withdraw themfelves from his fervice and friendship, and who
refuting to fubmit themfelves to the fweetnefs of his law, and the
abundance of his favours and bleiiings, moft juftly deferve to be
abandoned to that cruel mafter, who breathes nothing but their
deftruction, and will never ceafe to perfecute them till he has
plunged them into eternal damnation*. How unhappy are all
thofe who are fallen into this deplorable flavery ! yet they are ftill
more miferable, who, whilft they are engaged therein, think not
of feeking their deliverance.
CHAP. XI.
Examples of thofe 'who have corrected Ihe vices of their youth, yet iviti
very great difficulty.
IF this truth be rhanifeft from reafon, as we have feen, yet it is
more fo from experience, which furnifhes us with examples
of perfons, who after being plunged into vice during their youth,
by a fpecial mercy have been reclaimed. I (hall content myfelf
with producing one of the moil ftriking, which
The example of is that of S. Auguftin. We have in the perfbn
5. Auguftin. of this faint, the moft remarkable inftance
that antiquity affords, to fhew clearly how
difficult a thing it is to correct vices contracted in youth. I fhall
only relate what he himfelf fays of it in his confejjions, by a parti-
cular infpiration of God, to teach all young people an abhorrence
of vice, and to warn them of the dangers and rocks whereon he
unfortunately ran, where he infallibly would have perifhed, if
God had* not withdrawn him by a miracle of his divine mercy,
which he has not (hewn to many others.
He fays f, Firft, that he fpent his childhood in all the wicked
inclinations that age is capable of J, viz. untraftablenefs, difobe-
dience, lying, lazinefs, inclination for play and pleafure, a difre-
lifh for all that was good, fufceptible of every thing contrary to
modefty
* Jer. l?i. f L >b' * confef. cap. 10. t Cap. ia and 13.
in CHRISTIAN PIETT. 31
modefty and decency; flying labour, but fond of diverfions, learn-
ing nothing but what he ought not to have known. Such was his
childhood.
Thefe firft inclinations, as it ufually happens, were followed by
far greater diforders. Being come to fixteen years of age*, that
mind which had not been restrained in the firft difordinate ex-
cefTes of its nature, hurried him into all the vices of which his
age was capable f. HeJ owns but with fighs and lamentations,
that fenfuality and lafcivious paflions did fo powerfully feize on his
heart in that age, that they plunged him into fuch fins of impurity,
as are not fit to be exprefled; fo that neither the fear of God, nor
the difcreet admonitions of his mother, nor the infamy of fin, nor
any other confideration, could lay the leaft reftraint upon him in
thofe early fallies ; on the contrary he became fo abandoned, that
he not only loft all lhame for vice, but took a pride in it, and
was amamed not to be accounted as vitious as the moft depraved ;
believing it a great misfortune to be thought innocent, when he
heard others glory in their wickednefs.
He began this life in his father's houfe., upon his return from
his ftudies, where he dwelt a whole year ; after that, he was fent
to Carthage to finifli his ftudies, where he continued the fame
manner of life till the age of nineteen.
Here, Theotime, take notice of four or five A conftderable
caufes of this corruption of S. Augujiin in that remark for young
age. men.
The firft was idlenefs, wherein he fpent his
fixteenth year in his father's houfe, at his return from his ftudies,
which is a time very dangerous to young people *[[.
The fecond was the little care his father took of his beha-
viour, not heeding whether his fon were" virtuous, provided he be-
came learned and eloquent, which is too common a fault among
parents.
Thirdly, the contempt of his mother's admonitions, who know-
ing her fon's difpofition, exhorted him continually not to permit
himfelf to be carried away by the excefies of impurity ; but to no
Fourthly, the wicked example of thofe of his age fo much pre-
vailed upon his 1 mind, that he endeavoured to be more impious, to
the end that he might refemble them j and when he faw himfelf
fur-
* Cap. 19. f Lib. a. cap. x. J Cap. a. Cap. 3. f Aug. lib. a. cap. a.
32 The INSTRUCTION of YOUTH
furpafled in wickednefs, he feigned fome crime which he had never
committed, fearing to be fo much the more defpifed; by how much
he appeared lefs vitious than others.
Fifthly, the great liberty his parents gave him for play and re-
creations, as himfelf alfo takes notice.
Thefe things hurried him into vice, and retained him in his dif-
rders the fpace of three years, after which he began to open his
eyes, and acknowledge his miferable ftate. Here, Tbestime y you
rail difcover the immenfe difficulty of withdrawing from the vices
contracted in youth.
Being nineteen years of age, he began to entertain more ferious
thoughts concerning falvation, which God infpired him with in
reading a book of Cicero, whereof the title is Horten/ius, containing
an exhortation to wifdom.
The reading of this book, as he himfelf fays, prefently changed
his mind and inclinations, and made him turn his thoughts upon
God. He began to contemn temporal and perimable goods and
pleafures, and to afpire with an incredible eagernefs after the
beauty of wifdom, which never periiheth. From that time he
began to depart from vice, and fincerely return to God. Who
would not have believed, but that thefe good motions would have
been foon followed by a perfect converfion ? Yet alas, Theotime, what
is not a wicked habit contracted in youth able to do ! Vice and wicked
inclinations fo poflefled his heart, that thefe thoughts of converfion
proved ineffectual. The weight of his inveterate bad habits, re-
plunged him into his former ftate, in which he remained from the
nineteenth to the thirtieth year of his age; and the vices contracted
in three years of his youth, kept him in flavery twelve whole years.
During which time he not only remained in his former diforders,
but fell into others yet greater : for as immodefty leads to error and
blindnefs, he gave into the herefy of fifamtbatu ; wherein he con-
tinued nine years, joining to his herefy the keeping of a concubine j
in which ftate he lived to the time of his converfion.
Being about thirty years of age, he thought more ferioufly of his
converfion than formerly, as he defcribes it in the fixth book *.
But hearken, Theotime^ with what trouble he compafled his deilgn*
After that firft thought, he remained yet above two years in his
evil ways, deferring daily, as he fays himfelf, -to be converted unto
God, and to feek in him the life of grace, not reflecting on the
death he caufed in himfelf by his wicked life. Much time was re-
quifltc
* Chap. xi.
in CHRISTIAN PIETY.
33
quifite for clearing his underftanding, and rooting out the errors of
his paft life, and convincing himfelf of the neceflity of a conver-
fion, as he relates in his feventh book.
His underftanding being convinced, his will did not fubmit.
Vitious habits in fuch a manner poflefled his heart, that they
made him dread his amendment. He ought to have rooted out
thefe vices one after another, ambition, covetoufnefs, impurity.
Ambition and covetoufnefs were foon bammed, but that curfcd
impurity kept flill a firm hold of him*.
He was fo enflaved therewith, that he thought it impoffible to
reco ver his liberty, efleeming it a great unhappinefs to be deprived
of thofe ignominious pleafures, which are the fource of all misfor-
tunes f.
In fhort, the difficulty of his converfion was fo great, that
after many combats, which he underwent in his foul during the
fpace of fourteen or fifteen years, after the folicitude, prayers and
tears of his pious mother, who followed him by fea and land from
his own country to Carthage, from Carthage to Rome, from Rome
to Milan, to reclaim him from vice, and gain him to God ; (for to
her next to God he owed his falvation:) After the ftrongeft re-
monftrances of his beft friends ; after many conferences with the
great S. Ambrofe, and other perfons eminent for virtue and learning ;
after all the interior motions of divine grace, his converfion was
miraculoufly completed. In the lad ftruggles betwixt nature and
grace, a voice from heaven cried aloud to him, Tolle lege, Tolle
lege; Take and read, 'Take and read ; admonifhing him to open the
New Teftament which he had by him. He took it, and having
opened it, found thefe words of the apoftle, by which the Holy
Ghoft wrought in his foul his entire converfion : Not- in rioting and
drunkennefs, not in chambering and impurities, not in contention and
envy : but put ye on the Lord Jtfus Chrijl, and make not provi/ion for
the flejh in its concitpifcences^. O God, is it poflible that the change of
a foul mould be fo difficult ! and that vices contracted in youth,
ihould coft fo much pains, and fo many remedies to cure them !
This is not yet all, Theotime; St. Atiftin being abfolutely con-
verted, was not freed from his former difficulties : for although he
never relapfed after his converfion, when he began to do ftrict
penance, and to Iea4 a holy and angelical life; neverthelefs he
felt a long time after the confequences of his former life, and of
frequent and very violent temptations ; which being occafioned by
D the
* Cap. 7. j- Lib. 6. cap. u. Rom. xiii. i;, 14. Lib. 10. cap. 30.
34 The INSTRUCTION of YOUTH
the old habits of his youth, coft him much trouble to prefervc
himfelf in holinefs, according to the account he has given in the
tenth book of his confejfions, and following ones, where he def-
cribes the different temptations with which he was aflaulted.
O Theotime, read again and again this example, confider atten-
tively all the particulars, and fee to what extremity a vitious habit
in youth, when not refifted in time, is able to reduce a perfon.
Fly the danger where this faint was like to perifli, and where
many daily fuffer fhipwreck.
There is yet the example of Manaffes in the following chapter,
and that of S. Jerome^ Part III. cap. 9. art. 8.
CHAP. XII.
Examples of thcfe who have never corre Elect the vices of their youth.
' A S in a (hipwreck, where a fhip is loft in a ftorm, there are
l\^ many who perifh, and very few who fave themfelves by
fwimming or otherwife : thus in the fhipwreck of virtue, which
many fuffer in their youth, the number of thofe who are eternally
loft is very great, but of thofe who efcape very fmall.
You will conceive the fmallnefs of this number, when you fhall
know, Iheotimey that in the hiftory of the Old Teftament, a thing
almoft incredible, there is found but one example, in the perfon
of Mannffes king of Jitda. For this one, it produces a vaft number
of others, who perimed in the ftorm, and died in the vices of their
youth ; fome after a long life, others being fnatched away by death
in the prime of their age. I ihall here fet you down fome examples.
Firft, of all the kings of Ifrael, who to the number of nine-
teen reigned over the ten tribes of Ifrael, when the divifion was
made of that kingdom from that of the tribe of Juda after the
death of Solomon, there was fcarce one, but was extremely wicked
from his youth, and continued fo to his death.
And although the fcripture does not make exprefs mention of
their youth, neverthelefs it gives us fufEciently to understand that
they were all wicked in that age, except Jehn y \\}\o was afterwards
perverted like the reft.
Amongft the kings of Juda, who likewife reigned to the num-
ber of nineteen after Solomon, there were -fix who were good;
that is, Afa y Jofaphaty Ozias, Joathan^ Ezechias, Jofias ; all
the
in C H R I S T I A N P I E T Y. 3 5
the others were wicked. Thofe who were good began from their
youth, and continued fuch all their life ; the greateft part of thofe
who were vitious, began their wickednefs in their younger years,
and never altered their conduct.
Thus it is faid of king Ocbozias*, that he began to reign about
twenty two years of age, was wicked, and attached to the idolatry
of impious Acbab king of Ifrael, which was taught him by his
mother Athalia, fitter of that wicked king ; he reigned but a year,
at the end whereof he died in his wickednefs.
It is faid of Acbaz f that he was twenty years of age when he
began to reign ; that he did not apply himfelf to good:}:, and to
the fervice of God, but followed the example of the idolatrous
kings of Ifracl, and that he far furpafled them in impiety, wherein
he died, after he had continued in vice for the fpace of fixteen
years.
Amon^ reigned at the age of twenty two, and became follower
of the vices of his father ManaJJes, but not of his repentance, and
died in his fins at the end of two years, murdered by his own
fervants1[.
Joachim \\ began at the age of twenty five, and reigned eleven
years ; during which time he was wicked like his anceftors, and
died in his iniquities, without being lamented by any one, and alfo
deprived of the honour of burial, according to the threat of the
prophet Jeremy **.
His fon Joacbin f f having fucceeded at thS age of eighteen,
reigned but three months, at the end whereof he deferved for his
fins to fall into the hands of Nabucbodnofur, and was fent into
Babylon, where he died a fong time after.
Sedecias \%, the lalt of the kings of Juda, being come to the
crown at the age of twenty-one was alfo wicked like his predecef-
fors; and having continued in his iniquities for the fpace of eleven
years, he drew upon himfelf and his people the moft rigorous
effect of that vengeance, with which God had long threatened the
Jeivifij nation. For in the ninth year of his reign the city of
Jertifalem was befieged by Nabucbodnofor king of Babylon, and after
two years fiege it was taken, pillaged, and put to. fire and fword,
the temple of God ranfacked and burnt; and whoever had efcaped
the fury of the fword, or famine, were fent into captivity. Se-
D 2 decias
* 4 Kings vlii. -j- 4 Kings xvi. J Chron. xxyiii. 4 Kings xxi.
f 4 Kings xxi. || a Chorn. xxxvi. ** Jerem. xxii. ft 4 Kings xxiv.
Jt 4 Kings xxiv and xxv.
36 The INSTRUCTION $f YOVTH
declas himfelf flying with his children, was taken, and brought be-
fore the proud King ; who after venting his fury and indignation,
caufed his children to be butchered before his face, and afterwards
pulled out his eyes, and fent him captive into Babylon, where he
died in mifery, in jufl punifliment of his iniquities.
We muft add to thefe examples thofe mentioned in the fixth
chapter, fmce all thofe of whom we fpoke in that place, died in
their fins, and in puniihment of fins committed in their youth.
Thefe examples are very common in facred fcripture, the con-
trary are very rare ; and as I have faid, we find but one in the Old
Teftament, who was fmcerely converted after he had lived wicked-
ly in his youth, -viz. ManaJ/es, and he in fo extraordinary a man-
ner, that this example mews clearer than noon day, the dreadful
difficulty of reforming the vitious inclinations of youthful years.
This prince * having loft his father Ezechias, one of the moil pious
kings of Juda, at the age of twelve years inherited his crown, but
not his virtues : for foon forgetting the holy example and wife docu-
ments he had received from him, he addicted himfelf to every kind of
vice and impiety. His iniquities daily encreafed until the fifteenth,
or according to others, till the two and twentieth year of his reign*
wherein God punifhed his crimes in an exemplary manner. He
was taken by the Affyrians in the city of Jerufalem^ fent captive in-
to Babylon loaden with irons and chains, caft into a frightful prifon,
where he fuffered every degree of mifery and perfecution.
Being reduced to this extremity, he began to open his eyes, and
call upon God in his afflictions, whom he had forgotten in hig
profpefity. He acknowledged his iniquities, and fued for pardon
with a truly contrite heart, and by the force of tears and prayers
obtained from God his deliverance : after which he did penance
for his fins, and lived in holinefs all the remainder of his life
even to the age of fixty-feven, when he died.
S. Jerome adds to this hiftory a very remarkable circumftance
which he received from the tradition of the Hebrews : for ex-
pounding what the fcripture fays in general terms f. That
Manaffes after be was in dlflrefs prayed to the Lord his God. he
fays, that it was at the approach of a frightful death, to which
he was expofed. He was doomed to die in a great brazen veflel
pierced with many holes, fet upon a hot fire ; which heating the
veiTel, and penetrating it on every fide, muft have confumed
that
* 4 Kings xxi. f Hieron. in queft. Heb. in Paral. J a Chron. xxxiii. 13.
in CHRISTIAN P i E T T. 37
that miferable prince by its flames, by fo much the more cruel,
as they were flow in execution. He was fhut up in this veflel,
and the fire kindled under him. In this dreadful approach
of death, this unfortunate prince did not addxefs himfelf to God,
but firft to the idols which he had adored; fo ftrangely was he
blinded by his former fins. But when he perceived that it was
in vain to invoke their afliftance, he called to mind a fentence of
the facred fcripture which he had often heard from his father in
his youth, by which God promifes his afliftance. When thou Jhalt
feek the Lord thy God, tkou Jbalt find him : yet fa, if thou (eei him
with all thy hearty and all the afflicJion of thy foul *.
He presently raifed his heart to God with fighs and lamenta-
tions, and begged his deliverance with fuch a contrition for his fins,
that God mewed him mercy, and not only delivered him from
that frightful death, but from flavery, and brought him back to
Jerufaletn, where he fpent the reft of his life after the manner I
have already defcribed. See here, Theotime, a converfion after a
wicked youth, but a converfion purchafed at a dear rate.
CHAP. XIII.
Of the great evils which fpring from a wicked youth.
THE greateft of evils is that whereof we Tenth motive
have fpoken, viz. the lofs of falvation, which obliges young
which befalls many through fins of their youth; people to virtue.
it being certain, that fins committed in that
age are the original caufe of damnation to majiy. But befides
that, there are many others ifluing from the fame fource, which are
neceflary to be known, dear Theotime, to the end that knowing
them, you may conceive a greater horror of the caufe which pro-
duces them.
ARTICLE I.
The firjl evil, viz. death, which the fins of youth haften in many.
I Put in the firft place immature death, which happens to many
young perfons in punifhment of their fins.
I do not mean, that all thofe who die in the flower of their age,
die in punifhment of their fins, nor that all thofe, who follow vice
in their youth, are puniflied with untimely death.
D 3 I know
* Deut. iv. 1.
38 The INSTRUCT i o N of Y o u T H
I know very well, that the pious fometimes depart in the prime
of their youth, and that this death is a recompenfe of their vir-
tue, and an effeft of the love God bears them according to that of
the facred fcripture, in the book of Wifdom : The jitfl man, if he
be prevented with death, Jhall be in rejl * and falvation ; his virtue
having rendered him agreeable to God, purchafed his love, and
obtained for him to be taken out of this world, where he lived
amongft finners. God withdrew him betimes, left corruption
fhould taint his mind, and his foul be deceived with the falfe
appearance of the vanity and pleafures of the world, which de-
lude men, and make them love thofe things which are moft op-
pofite to their falvation.
I know alfo very well, that there are many fmners who live a
long time, and who grow old in the vices contra&ed in their youth,
like him whom Daniel calls by that name, thou that art grown
old in evil days f ; and that the haftened death of the juft, who
died in the flower of his age, condemneth the long life of the unjujl \ :
becaufe the former gains heaven in the fmall time he lived, and
the -long life of the latter ferves only to multiply their crimes,
and encreafe their damnation.
Yet it is not to be doubted, but that many die young in punifh-
ment of their fins, and that the fins of that age haften the death
of many. The fcripture confirms this by examples, and daily
experience puts it beyond difpute.
Job fpeaking of the wicked, fays, Before his days be fully he Jhall
per'tjh : and his hands Jhall 'wither away. He Jhall bt blajled as a vine,
when its grapes are in the firft flower, and as an olive-tree that cajleth
its flower^.
Solomon in his Proverbs fays, As a tempeft that pajjeth, fo the
wicked fiall be no more^. In his Eccltjiajles\\ y he admonifhes you
not to abandon yourfelf to fin, nor to DC of the number of the un-
wife, that is of fmners, left, fays he, thou die before thy time, that
is, fooner than you fliould have done according to the natural
.courfe of your life.
In the eighth chapter of the fame book, that wife king, moved
with a juft indignation againft the finner, wifhes he may never prof-
per, and that his days may be abridged ; he even expreiles his defire,
that all thofe who entertain no refpecl for the Deity, who have
the
* Wifd. \v. 7. f Dan. xiii. 53. $ Wifd. iv. 16. Job xv. 32, 33.)
if Piov. x. 25. || Chap. 7.
in
CHRISTIAN PIETY.
the audacioufnefs to infult the prefence of the divine majefty, may
like the (hadow perifli in a moment.
All thefe expreflions are clear in fcripture, and the examples
are there yet more evident. See what we alledged in the preceding
chapter, concerning Ochozias, Amon, Joachim, and Sedecias; in
the fixth chapter, in the perfons of the children of Juda and He!i t
and in thofe of Amnon and Abfolotn.
Although we had no other proofs of this truth, the examples
we daily fee, difcover it too clearly. How many young people do
we fee die, fome in a burning fever, or other like diftemper;
others in a quarrel ; others in duels, the deftrudtion of fo many
fouls; others killed in war; others perifh by dreadful and unex-
pected accidents ? All thefe deaths, which are but too frequent,
are often the effects of the divine wrath againft young people, who
contemn his favours, and refufe to ferve him in an age to which he
is particularly entitled. O Theotime, have a dread, left thefe
punifhments befall you.
ARTICLE II.
"he fecond evil ivhich fprings from fins committed in youth ; blindnefs
of mind, and obduratenefs in vice.
COrporal death is not the only, nor the worft effecT: of the fins
of youth ; that interior blindnefs and obduratenefs in evil,
which they caufe in the foul, is no lefs common, yet far more
deplorable and dreadful. Weep for the dead, fays the wife man,
for his light hath failed : and iveep for the fool, that is, for the finner,
for his underftandingfaileth. The mourning for the dead is.feven days :
that is, a fhort time, but for a fool and an ungodly man, all the days
of their life* . For how can we confider without tears and forrow
fo great and univerfal a misfortune, which we fee in many young
people, whom the fins of their youth lead tb a hardnefs of heart,
that abandons them to vice without reftraint?
The number of thofe is very great, who, Obduratenefs of
after having fpent their youth in the diforders youth in vice.
of fin, efpecially of impurity, become uncon-
cerned for their falvation, blind to their own intereft, obdurate
in evil, contemning the moft wholfome admonitions, glorying in
their iniquities, fcoffing at all the good they fee performed by others,
and wholly bent upon gratifying their pleafures and depraved
D 4 appetite,
* Eccli. xxii. 10. ij.
40 The INSTRUCTION cf To u T H
appetite, haften their own ruin, without a pombility of being
withheld. O Theotime, is not this a deplorable evil ? But I wifh it
were not fo frequent as it is great. S. Augujhn had unhappily
experienced it in his own perfon, as he himfelf relates in his con-
feflions ; where he deplores his misfortune in words capable of
moving the hardeft hearts, and which deferve to be here cited at
length, to teach young people how they ought to dread the cruel
effeft of the fins of youth.
" That lafcivious concupifcence of the flefh, and boiling of my
" youthful blood, exhaled fuch clouds into my mind, that they
" overfpread it with dark obfcurity, and in fuch a manner caft a
" mift over it, that it could not difcern the ferenity of chafte love
<c from the darknefs of impure luft. Both of thefe raifmg a tur-
" bulent confufion in me, dragged my frail youth into the preci-
" pice of all fort of concupifcence, and plunged it irito the gulf
" of wickednefs*."
He adds, that the brutal paflion of immodeft love was like a
chain, which kept him bound, and that the noife of this chain
continually rattling, had made him interiorly deaf, and hindered
* him from hearkening to any good advice ; like a beaft in ftrong
chains, the motion of which hinders it from hearing any other
noife. What is yet very remarkable, he adds, this deafnefs was a
punifhment of the pride of his foul, which kept God at this diflance,
and thus enflaved him to fin.
Behold, dear Theotime, whither the fins of youth lead, and
whither yours will infallibly bring you, if you withdraw not your-
felf entirely, and without delay.
This fubjecl: of blindnefs and obftinacy in fin, occafioned by a
diforderly youth, deferves a longer difcourfej but it {hall be more
amply treated in Part 3. chap. 8. art. 2.
ARTICLE HI.
The third evil 3 the lofs of many fair hopes.
THIS evil is too vifible ; there needs no other proof than
daily experience. How many youths being likely by their
early difpofitions to become ufeful in any employ, either to the
honour of God or public good, fuddenly fall off and difqualify
themfelves for what nature feemed to have defigned them, by
fpending the reft of their lives in floth and idlenefs ? like trees co-
vered
* Lib. confe/T. cap. 2.
in CHRISTIAN P i E T T. 41
vered with bloflbms in the fpring, which A nipping froft ftrips,
and renders unfruitful all the reft of the year.
This happens not only to thofe in whom the fins of youth either
haften death, or bring an obduratenefs in vice but very frequently
to thofe who have only withdrawn themfelves from fin after the
firft diforders of youth, and by lofmg; in idlenefs, (the conftant
companion of vice) the moft precious time of all their life, have
become ufelefs and incapable of doing good. If they have not
abfolutely loll that time, they are become by their repeated difor-
ders unworthy of the employments they were capable of, and for
which God had defigned them.
That you may underftand this the better, remember that God
by his providence defigns young people for different ftates, wherein
he would employ them for his fervice and their falvation. But
there are two conditions required, the firft is, that they qualify
themfelves by their own induftry during their youth ; the other, that
they do not render themfelves uhdefcrving by their fins. Whence,
if young perfons fail in either of thefe conditions, that is, if they
neglect to qualify themfelves for \vhat God defigns, or if while
they are fo employed, they abandon themfelves to vice, they
never arrive at the ftations for which they were at firft intended ; or
if through prefumption they rafhly engage themfelves in employ-
ments above their capacity, they never can difcharge their then
refpective duties, and confequently are expofed to almoffc inevitable
perdition.
This truth is grounded upon facred fcripture. When God
promifed to David the kingdom of Ifrnel for himfelf and his pofte-
rity, it was upon this condition*, that he and his offspring fhould
live in the obfervance of his commandments f.
A little while before, he had taken away the honour of prieft-
hood from the family of the high prieft Heli, becaufe he and his
children were become unworthy by their fins. Although in his
firft intention the priefthood was 'always to remain in that family,
but with this condition, that they fhould not r.ider themfelves
unworthy : the words are very clear in the firft book of Kings \.
This conduct of God appears moft evident in the cafe of Saul
firft king of IfraeL God had given that kingdom to him, and his
family, but upon condition, that he fhould keep his command-
ments. It happened that this prince tranfgreffed the orders of
God
* 2 Chron. vi. 16. and xxxiii. 8. f Pf. cxxxi. iz. j: Chap. ii.
42 The INSTRUCTION of YOUTH
God on two remarkable occafions, in confequence whereof he
was rejected from the kingdom, which God had prepared for him.
The firft was, being one day in his camp, forced by his enemies
to engage in battle, he offered facrifice without waiting the arrival
of the prophet Samuel, who had forbidden him to attempt any
thing till his return. The facrifice was fcarce ended, when the
prophet came and faid to him : Thou haft done fooli/hly y and haft not
kept the commandments of the Lord thy God, 'which he commanded thee.
And if thou hadft not done thus, the Lord would have ejlablijhed thy
kingdom over Ifraelfor ever. But thy kingdom Jhall not continue*.
The fecond occafion was, when having overcome the Amalecites t
he fpared the life of their king, and preferved their flocks and
all their riches, againft the command God had given him not to
fpare any thing, but to confume all with fire and fword. Samuel
reproached him for his difobedience, and declared to him from
God, that he mould be no more king of Ifrael. Forafmuch, fays
he, as thou hajl rejected the word of the Lord, the Lord hath alfo re-
jected thee from being king }-.
Learn from thefe examples, Theotime, that
An . important God fometimes defigns men for employments
tdvice. which their fins prevent their attaining, or
continuing a long time in them if once entered
upon. Be aflured, that if you live wickedly in your youth, you
have great reafon to fear that God will rejecl: you from that con-
dition to which he had defigned you, and that you will never be
fitted for any important charge ; God refufmg you the honour of
employing you when you are at a fit age, as you have neglected
to ferve him in your youth, and make yourfelf worthy of your vo^
cation, and defending of the afliftance of his grace.
ARTICLE IV.
The fourth evil fpringing from the fins of youth y the excefs of vice
among fl men,
THIS evil will feem to you at prefent incredible, but you
will underftand it clearly upon the lead reflection.
For firft, if it be true, as we have {hewn, that the vices of youth
cannot be overcome without the greateft difficulty, it follows, that
a great part of the corruption we fee amongft men fprings from
that which they had contracted in their earlier years.
Befides,
* i Kings xiii. 13, 14. f .1 Kings xr. 23.
in
CHRISTIAN PIETY. 43
Befides, it is certain, that bad children become wicked fathers,
and wicked fathers make their children vitious : as theirfelves have
lived in diforder during their youth, without taking any care to
amend, they concern themfelves but little about bringing up their
children in the fear of God ; and thus wickednefs is fpread from
father to fon unto diftant generations.
Now if this be verified in the greateft part of young perfons, it
is more evidently fo in thofe who apply to ftudy, of whom it is true
to fay, that their wicked life caufes the greateft part of the fins and
diforders of the world ; becaufe they are the men that attain to dig-
nities, whether ecclefiaftical or civil, wherein they behave them-
felves according to the inclinations and habits they learned in their
youth, and according to the firft impreflions they received. Now
when fuch behave ill in thefe ftations, the evil is not confined to
their perfons, but extends to all thofe whom they ought to govern,
inftrutl, or edify ; fuch perfons inftead of receiving from them
examples of virtue, gather nothing but the imitation of their vices,
and the corruption of their manners.
In a word, vitious ftudents become, in the church, wicked priefts,
ignorant, unprofitable to God and his church, and frequently fcan-
dalous, idle, covetous, worldly and debauched incumbents 5 paftors
incapable of their charge, who acquit themfelves very ill, to the
great detriment of fouls. In the world, gentlemen that are proud,
quarrelfome, duellifts, immodeft, blafphemous, libertines. In the
courts of juftice, wicked judges, corrupted, accepters of perfons,
and who commit many injuftices for money, favour, or fear, through
the ignorance or ralhnefs, with which they give fentence ; lawyers
that are wranglers, impoftors, and cheats. In the civil ftate, ma-
giftrates incapable of their charges, neglectful of their duty, who
fee vice and hinder it not, which, in die fight cf God, makes them
{harers in the guilt of thofe crimes they do not prevent. And from
the corruption of thefe four forts of perfons fprings the iniquity of
the people, and the overflowing of vice in the world. Thus it
may be truly faid, that the wickednefs of ftudents is the firft fourcc
of the greateft part of the vices and diforders of the world.
Confider attentively, dear Tbeotime, thefe four evils one after
another, and learn by their greatnefs of how much importance it is
for you to apply yourfelf to virtue in your youth.
CHAP.
44 27^ INSTRUCTION of YOUTH
CHAP, XIV.
That the Dfvil ufes all his endeavours to lead young petplf into vice.
Eleventh motive for T~ | ^O be convinced of the importance of
ferving Gad in youth. JL dedicating yourfelf to God in your
youth ; you muft remember, that the Devil,
that fworn enemy of man's falvation, fearing nothing more than
to fee you virtuous in your youth, employs all his endeavours to
gain over you and all thofe of your age, that he may ruin you with-
out hopes of recovery.
CT-L . t r This truth is manifeft from all that we
J. nf at icm.pt s or
fi n -i * j n nave faid before. That curfed fiend, who ftu-
the Devil to dcjtroy
^, dies nothing but to rob God, as much as he
\vang people. -
can, of the honour due to him, and men or
the happinefs prepared for them, knows very well, that to lead
youth into vice is the means of taking from God the firft and greateft
acknowledgement which men owe to him : In the fecond place, how
injurious to God a wicked life of youth is : thirdly the dreadful
confequenee of this, viz. a deep engagement in fin, an hardnefo
of heart, and impatience of mind. Moreover, he underftands
very well, that there is no other more certain way to fill the earth
with iniquities, and to damn mankind. This is the reafon why he
employs all his induftry to corrupt the innocence of youth, as the
iirft fource of falvation and all other bleffings. He knows well,
that to poifon the waters of a fountain, it is fufficient to caft venom
into the fpring, which communicates it eafily to all the brooks : and
that to conquer a realm, the beft method is to fecure the frontier
places, which give entrance into the heart of the country.
This curfed fiend underftands well how to put in practice the
mifchief he taught Pharaoh*, to whom he fuggefted the deftru6Hon
of all die male infants of die Ifrae/ites t that fo he might extermi-
nate the people of God.
He exercifes daily both the malice and the cruelty of Naluchcdo-
nofor-\- t who having taken king Sedecins with his children, at the fack-
mg of Jerufalemy caufed the children's throats to be cut before the
father's face, and fatisfied himfelf with putting out the father's
eyes, without taking away his life. Thus this cruel enemy employs
all his malice to murder^ the children by fin, and drives to blind in-
teriorly the parents, that neither feeing nor caring for the lofs of
their children, they may not deliver them from fuch imminent
danger. The
* Exod. i. f 4 Kings xxv.
iff CHRISTIAN. PlETY. 45
The fame king returning into his country, proud and elated with
his victories, carried, as the faireft part of his triumph, the young
people of the city of Jernfalem prifoners before him, as is rela-
ted by the prophet Jeremy *. He left nothing in that defolate
city more to be lamented, than the deplorable Icfs of the young
people, which the fame prophet bewails above all its other
calamities.
Thus, dear T&cstime, this deteftable fiend, who, as the fcripture
fays, is eftabliihed king over all the proud, has no greater reafon
infolently to triumph over the holy church, than by the multitude
of young people which he keeps in flavery by fin. And this pious
mother accounts no lofs more deplorable than that of her dear chil-
dren, which the enemy fnatches from her in their youth, fome by
one vice, others by another, but moft by the fins of impurity, which
is the ftrongeft chain by which he holds them in captivity , thus
exercifing the rage he has conceived againft her from her fir ft
eftablHhment, and continuing the war he has fworn to wage
againft all her children, according to the revelation made toSt John
in the Apscalyfe f.
Laftly, This war of the enemy of mankind againft young people
is a thing fo manifefl, that the fame S. John writing to the faith-
ful, and congratulating every age for the blefTmgs molt peculiar to
them, expreffes a particular congratulation to young people for the
victory they have gained over the enemy, as being thofe who are
moft perfecuted. / write to yw, young men, fays he, betauft you
have overcome the ivicked one. I write to you y young men, becanfe you
are Jl rang) and the word of God ab'ideth in you y and you have overcome
tlx wicked one if.
Happy are all thofe young people to whom with truth we may
fay, that they have conquered the enemy of their falvation. I re-
prefent unto you here the war he wages ngainft thofe of your age,
that we may congratulate you in that manner j and that by trie
perfecution he raifes againft you, you may know firft how necef-
fary it is that you mould be virtuous in your youth, fince the Devil
endeavours fo powerfully to corrupt you. Secondly, with how
much courage you ought t;o refift the attempts of that cruel enemy,
who feeks your defl;ru6lion with fo much fury. How is it pofiible
you fhould not ftajid in horror of that enemy, a;id dread, more
i
* Lara. i. f Chap. xii. J i John ii. 13, 14.
than death, to let yourfelf be overcome by him, who feeks all ways
to deftroy you for ever ?
CHAP. XV.
The conclufion of all that has been faid in this firft part.
Read attentively FT is time to put an end to this firft part;
this chapter. JL and, in recapitulating all that we have faid
to reprefent to you, in fhort, the great obliga-
tions you have to confecrate yourfelf to virtue in your youth.
It is certainly then, Theotime, of great confequence that you
fhould be virtuous in your younger years, and that the good or evil
life of youth is not trifling, nor a thing that deferves little care or
regard, as the greateft part of the world thinks ; but that it is a
bufmefs of high importance, the truth of which is founded upon
all that is great and facred in what concerns the fervice of God,
and falvation of men.
1. You are obliged to ferve God in your youth, becaufe you
ought to acknowledge him as your creator and fovereign mafter,
for the being you have received from him, and on account of the
molt fublime and excellent end for which he has created you,
having made you for nothing lefs than to poflefs him eternally in
heaven, after you have faithfully ferved him upon earth.
2. On account of the great favour he has (hewn you, in calling
you to Chriftianity and the Catholic Religion, out of which there is
.no falvation.
3. Becaufe the fervice of young people is fmgularly pleafing to
God, fince he loves them with a particular affection, and is pleafed
to confer many benefits upon them.
4. Becaufe you cannot refufe him your fervice, without offer-
ing him a very heinous injury.
5. By reafon he hath an incredible averfion to wicked young
people.
6. Becaufe your eternal falvation has a great dependance upon
the life you lead in your youth : fo that if you fet your affection
upon virtue in your younger years, you will eafily preferve it the
remainder of your life ; and if you follow vice, you cannot with-
draw yourfelf but with great difficulty, and perhaps not at all.
7. Ta
in C H R I S T I A N P I E T Y. 47
7. To avoid the heavy misfortunes which fpring from the wicked
life of youth ; untimely death, obduratenefs in fin, the lofs of
many fair hopes, and the overflowing of vice amongft men.
8. And laftly, becaufe of the perfecution which the Devil raifes
againft young people, whom he continually endeavours to with-
draw from the fervice of God, and enfnare betimes in diforders,
that he may deftroy them without recovery.
After all thefe reafons, I aflc you, Theotime, whether you novr
hefitate what you have to do? Are not thefe confiderations power-
ful enough to convince you of the obligation you have to confecrate
yourfelf to virtue in your youth ? And if you be convinced thereof,
what do you mean ? What is your defign and refolution for the
future ? Perhaps hitherto you have not comprehended the greatnefs
of this obligation ; but now underftanding it clearly, what judg-
ment' ought you not to expect from God, if you be rebellious to the
light* ; and act like thofe wretches, who fay to God, depart from
us, ive deftre not the knowledge of thy ways-\.
The Jews being returned from the captivity of Babylon, the
prophet Efdras \ caufed the law of God to be publicly read unto
them, from whence they had received no inflruction during the
feventy years of their captivity.
That people had fcarce begun to hear the law, when -they wept
bitterly, and made the air refound with their cries and lamenta-
tions : fo that the priefts and levites who read the law, were more
employed to flop their tears and comfort, than to inftruct them,.
This poor people fadly deplored their unhappy ignorance of their
duty, an ignorance which their own negligence had occasioned.
O dear Theotime, I befeech the divine Goodnefs by his grace to
work the fame effect in your heart. After reading the truths I
have reprefented to you, is it poffible that you mould not be
touched with the force of truth, and the care of your own falva-
tion? And that after reading all thefe reafons, which fliow the
ftrict obligations you have to the fervice of your creator, you
fhould fhut the book without making any reflection upon yourfelf,
or taking proper refolutions for the future ? I conjure you by the
honour and refpect you owe to God ; by the love you owe to his
fon Jefus Chrift your gracious Saviour ; by the concern you ought
to have for your eternal falvation : I conjure you, I fay, that you
do not re?.d thefe truths unprofitably ; and that when you have
read them, you do not cafl the book out of your hands, until you
have
* Job xxiv. 13. f Jobxxi. 14. J 2 Efdras viii.
48 The INSTRUCTION of YOUTH
have made a full refolivtion to think- ferioufly on your falvation :
to that effect, firmly reiolve to lead a virtuous life during youth,
preferving the grace you have received, or correcting your paft life
by a holy and virtuous one, if it has been disorderly.
It is here, where you muft open your eyes to fee yourfelf,
and deplore your paft offences, and the blindnefs which has
produced them, faying with S. Augujiine y " Wo, wo be to
" the darknefs 'wherein \ have lived! wo be to the blindnefs
" which hath hindered me from feeing the light of heaven ! wo
" to my paft ignorance, wherein I knew not thee ! \ give thee
" thanks, O God, whom I acknowledge to be my illuminator and
" redeemer, becaufe thou haft enlightened me with thy grace, fp
*' that now I fcnow thee. I have known thee too late, O ancient
" truth j I have known thte too late, Q eternal \erity'*."
JJere it is that you muft hearken to the voice of your eternal
father, who calls you to him. To-day, fays the prophet, if you
JJjall hear his voice, harden not ycnr hearts \. You muft return to
him with great ccnfuficn, for having fo much abufed his gcod-
nefs, and behaved likp an ungracious child towards fo tender a
father ; deploring from the bottom of your heart ycur ingratitude
-and infidelity, with thofe excellent expreflicns of S. Bernard:
" God by his bounty hath been pleafed to '{hew himfelf a father
* towards me, but I have not carried myfeif like a fon towards
" Kim ; with what face can I raife my eyes towards heaven, to
" fo good a father, having been fo undutiful a child ! I blufli for
" having committed actions unworthy of my extraction. I am
" confounded at my paft life, becaufe I have fo much degenerated
" from fo good and holy a father. Weep, mine eyes, and turn
" yourfelves into a fountain of tears, and let fliame cover my
' face^:!"
O happy tears ! dear Tfteofimf, bleffed confufion ! which coming
from God, and through God, have wrought in you a hoiy penance,
"and will put you into the path of eternal falvation, and happily
conduct you in the ways of virtue, which I {hall immediately lay
before you by the affiftance of his divine grace. Let me entreat
'your ferious attention.
* Solil. cap. 33. t Pfalm XCIT. 8. J S. Ber. Serra. 16. in Cant.
The end of the firjl part.
( 49 )
THE
INSTRUCTION of YOUTH
I N
CHRISTIAN PIETY.
PART II.
OftheneceJJhry means of acquiring virtue during youth.
WHEN the holy man Tobit had ordered his fon to go to th-e
city of Rages, to his friend Gabelus, he commanded him
at the fame time to feek the means for performing that journey,
and endeavour to find a guide to conduit him thither fecurely.
The good child complying with the orders of his father, meets, by
a fpeciai providence of God, the angel Raphael in the habit of a
traveller, who promifed to conduct him, and bring him back in
fafety, all which he faithfully performed *.
Thus, dear Tbeotime^ having fhewn you the indifpenfable obliga-
tions you have of entering the way of virtue in your youth, let me
now tell you, that you ought to learn the means for well perform-
ing fo important a journey.
I fhall lay them before you in this fecond part ; and if you care-
fully enquire after them, God will fend his angels to conduct you
in the way, and affift you with his grace to arrive happily at the end.
CHAP. I.
Wherein true virtue confijls.
TH E firft means of acquiring virtue is the Firfl means > the
knowledge of it, and the difcerning of knowledge of true
folid piety from that which is falfe and ima- virtue.
ginary.
E Many
* Tob. iv. and r.
$o The INSTRUCTION of YOUTH
Many forts of Many feem to love virtue, who are far from
falfe virtue. it, becaufe they love not virtue as it is in itfelf,
but as they reprefent it to themfelves, every
one according to his own inclination. Some think themfelves vir-
tuous, when they are not of the number of the wicked. Others
place virtue in abftaining from certain vices, from which they
have a kind of averfion, though fubjecT: to others no lefs crirru'nal
in the fight of God. Others efteem themfelves virtuous if they
follow fome religious practices, although on the other fide they
wholly neglecT: the interior regulation of (their confcience, too
often defiled with mortal fins. Ail thefe are fo much more to be
lamented, as they imagine themfelves to be in a good way, when
they are abfolutely out of it ; and thinking to arrive by that courfe
at the port of falvation, they find themfelves at length in the
direcl: road to perdition, verifying in that refpect that faying of
Solomon : There is a luay 'which feemeth juji to a man : but the ends
thereof lead to death *.
Virtue, Theotime, does not depend on the opinion of men, it is
the work of God ; from him then mud we learn its rule, fince he
alone can diret in what manner he will be ferved.
Hearken then to what God fays of it in the
True virtue con- facred fcripture, and he will teach you how
Jtfts in the fear of wifdom, that is, virtue confifts in fearing God,
God. and flying abfolutely from fin, and that he has
thus inftrucled man in his creation. Then, fays
Job, that is, in the beginning of the world, God f aid to man, behold
the fear of the Lord, that is wifdom: and to depart from evil, is un-
derftanding-\.
He teacheth the fame thing by the royal prophet, by whom he
gives you this general rule of virtue, Decline from evil and do good^.
Wife Solomon informs you of the fame truth : Fear God, fays he,
and keep his commandments : for this is all man; in that confifts the
perfection of man, for that he was born, that is his laft end and
real happinefs.
In fhort, the facred fcripture acknowledges no other wifdom or
piety than the fear of God, which it calls the beginning, thefulnefs,
qnd crown of wifdom^.
. Now this fear is not that which is purely fervile, that is, appre-
hends more the punimment than detefts the fin ; but it is a loving
fear
* Prov. xiv. i. f Job xxviii. 28. t Pf. xxxvi. 27. Ecclef, xii. 13.
f Pf. ex, 10. Ecch. i. 20. Ibid xxii.
;' CHRISTIAN' PlETY. 5!
fear of the children of God, which makes them hate 'fin becayfe
it difpleafes God, and love good becaufe it is agreeable to him.
Like the fear and refpeft a good child bears his father, which
makes him fearful to offend, and diligently feek all means of
pleafing him.
So that, Theotime, according to the maxims of the divine fchool,
true virtue confifts in the fear of God, which produces a voluntary
obfervation of his commandments, and caufes a fear and deteftation
of offending God above all things, and feeks the means to pleafe
him and retain his favour. This alone ought to be accounted virtue,
and that, which is not directed by this certain and infallible rule,
is to be deemed falfe piety.
CHAP. II.
That to acquire virtue nve muft defire it.
THE knowledge of a thing is not fufficient Second means, the
to acquire it, we muft love and ardently dejlre of wifdom.
defire it. Love is the firft mover of our ac-
tions j it caufes us to undertake great things, animates their profe-
cution, and finds means of crowning the fame with fuccefs. If
this be certain in all other things we undertake, it is yet more
infallible in virtue ; becaufe the love and defire of virtue is one
part of virtue itfelf, and a very powerful means to attain it.
It is the means the wife man gives you, dear Theotime, and
which he himfelf made ufe of with very good fuccefs. In the
fixth chapter of the book of Wifdom, he fays, That Wifdom is
glorious, and never fadeth a-way, and is eaftlyfeen by them that love her,
and is found by them that feek her, Jhe preventeth them that covet her,
fo that Jhe ftjl Jheiveth herfelf unto them*. But hear how he himfelf
made ufe of thefe means in his youth, and learn to conform your-
felf to that perfect original.
He fays in the feventh chapter, that having confidered the com-
mon mifery of men, who are all born in weaknefs and ignorance,
he began earneftly to defire this wifdom, and to be freed from thefe
afflictions. Wherefore, fays he, / wiJJjed and underjlanding was
given me : and I called upon God, and the fpirit of wifdom came upon
me : and I preferred her before kingdoms and thrones, and ejieemed
riches nothing in comparifon of her. Neither did I compare unto her
tny precious fane : for all gold in comparifon of her is a little fand t
E 2 and
* Wifd. vi. 13, 14.
52 The INSTRUCTION of YOUTH
andjilver in refpecJ to her Jhall be counted as clay. Now all good things
came to me together ivith her t and innumerable riches through her
Jiaads *.
Having afterwards defcribed the beauty and wonders of wifdom,
he adds in the eighth chapter, Her (this divine wifdom) have I
loved, and have fought her out from my youth, and have dcfired to
take her for tnyfpotife, and I became a lover of her beauty. I propofed
therefore to take her to tne to live 'with me : knowing thatjhe 'will com-
municate to me of her good things and "will be a comfort in my cares
and grief-f.
Q what an excellent example, Theotime, is this, to make you
underftand how neceflary and efficacious the defire of virtue is to-
wards obtaining it ! Learn from this example to fet your affection
on virtue, and ardently to defire it. Be convinced that there is
nothing befides it 'defirable in the world, nothing that can worthily
fatisfy your love, or can render you happy and contented ; without
it you will be miferable both in this life and the next.
CHAP. III.
Of prayer, the third means of acquiring virtue.
Third means, /^\& all the means for attaining virtue this is
prayer. \^J- the moft important. It is not fufficient
to defire it, we muft fearch for it with all dili-
gence -, and that we may fuccefsfully feek it, we muft go to the
fountain-head, and beg it of him who is the author of it, and be-
ftows it on thofe who beg it as they ought, If any of you want
loifdom, let him ajk of God, -who giveth to all abundantly J.
This is the means which wife Solomon employed, together with
that ardent defire of wifdom, whereof we have juft now fpoken.
For in the fame place he fays , that after he had confidered all
the perfection of wifdom, he conceived fuch an ardent love for it,
that he fearched on all fides to find it ; and that in confideration of
the innocence of his tender age, which he had hitherto preferved
untainted, God gave him to underftand that wifdom is the effect
of his grace, which he could not obtain without God's afliftance,
whereupon addreffing himfelf to the author of all wifdom, he
requefted
* Wifd. TU. 7, 8, 9, u. f Wifd. Tiii. a, 9. t Jam, i. 5. $ Wifd.
Till.
tit
CHRISTIAN PIETY.
53
requeued it of him with -all the ftrength of his heart, in the prayer
we mall fet down at the end of this chapter.
Befides this excellent example, the fcripture alfo furnifhes you
with that of the wife author of Ecdefiafticuj , who defcribefc dms
the means he made ufe of in his youth to acquire virtue. W*hett
I was yft young, before I wandered about, I fought for wifdom openly
in my prayer. I prayed for her before the te-inpk, end unto the very end
I will feek after her. Afy foot wafted in the right way-, from ittj
yotfth up I fought after her. I Jl retched forth my hands on high, and I
bewailed rny ignorances of her. I directed nty foul to ier t and in
knowledge I found her *.
This is the way thefe great men took to acquire wifdom in tnerf
early years. The fcripture propofes them to all young people as
the model they ought to imitate for attaining it.
It behoves you, Theotime, who by the grace of God afpires t6
that wifdom, to imitate them, and follow the way they have
fhewn. Beg daily of God, with all the ardour of your affeftibn,
this wifdom, which removes ignorance, bariifhes fin, and leads by
the path of virtue to real felicity; offering to him from the bottom
of your heart that excellent prayer of Solomon.
God of )ny fathers, and Lord of mercy, who baft made all things
with thy word) give me wifdom that fttteth by thy tbnnt^ Und caft me
not off from among thy children , for lam thyfervant, and the Jon of thy
hand Maid, a weak man, and tf Jhort time, and falling jho'rf ef ike
underjlanding of judgment and laws. Send her out efthy holy heaven t
and from the throne of thy majejfy, that Jh? may be with the, tuittmaj
labour with me, that I may biow what is acceptable with ihee ; fir fit
Inoweth and underjlandeth all things, and jhall lead tne foberly in my
wjrls, and fo all preferve me by her power. So Jhatl my wafls fa ac-
eeptable'-\.
With this prayer, or fome fuch like it, if you fay it as you
ought, you will obtain all that you lhall a(k for : but remember
that it muft have thefe three conditions to be
efficacious ; it muft be humble, fervent, and Three fettctttt&ts
perfeverant. Humble, acknowledging that you of prayer*
cannot obtain wifdom or virtue but from God
alone. Fervent, to beg it with a moft earneft defire.. Perieveraht,
to beg it daily, as there is no day wherein the divine griCe: is not
neceflary to preferve or encreafe it.
E 3 CHAP.
* Eccli. li. 18, 19, 20, *6, 27. f Wifd. ix. i, 4> 5. i " **
?4 The. INSTRUCTION of YOUTH
CHAP. IV.
That we mujl love andfeek after inJlrucJion.
Fourth means, TJEfides the means of prayer, inftruUon is
inftrucJion. \j alfo neceffary for obtaining virtue. Though
none but God can give wifdom, yet ordinarily
he does not beftow it but by the miniftry of men, by whom he is
pleafed we mould be conduced in the path of virtue, infpiring by
his grace our hearts with his holy truths, at the fame time that
men teach us by their words. For this reafon has he eftablifhed
in his church paftors and doctors, as the apoftle fays, to teach men
divine truths, and conduct them in the way of falvation.
Now if inftrudHon be necefTary for all men, it is particularly for
young perfons, who by reafon of their age have little knowledge
of the maxims of wifdom, and are incapable of difcovering them
without affiftance.
It is not then fufficient, dear Theotime, to beg daily wifdom and
virtue from Almighty God, you muft defire and feek after inftruc-
tion and direction in the way to it, from them who know it.
This defire of inftru&ion is fo neceffary for obtaining virtue,
that it is the beginning thereof, according to that of the wife man ;
The beginning, fays he, of her (wifdom) */ the moft true defire of dif-
cipline*.
And laftly, that you may be fully convinced, read attentively
this excellent exhortation of Eceleftafticus : Son, fays the wife man,
if thou 'wilt attend to me thou Jhalt learn : and if thou wilt apply thy
mind, thou Jhalt be wife. If thou wilt incline thy ear, thou Jhalt re-
ceive inftruEiion : and if thou love to hear, thauJJjalt be wife. Stand in
the multitude of ancients that are wife, and join thyf elf from thy heart to
their wifdom, that thou mayjl hear every difcourfe of God, and the fay-
ings ofpraife may not efcape thee\.
Now there are many ways by which we may receive inftrutions
5n virtue, as preaching, and books of piety, of which we mall
fpeak hereafter. But that which is moft neceffary for you at your
age, is the particular direction of a wife and virtuous perfon, who
may teach you the true way to falvation. For this reafon the wife
man adds to the former words : If thou fee a man of under/landing,
go to him early in the morning, and let thy foot wear the Jleps of his
doors :f.
CHAP.
* Wifd. vi. 1 8. f Eccli. vi. 33, 34, 35. J Eccli. vi. 36.
in CHRISTIAN PIETY. 55
CHAP. V.
Of the neceffity of a guide in the way of virtue, and particularly during
youth.
THIS means, Theotlme, is the moft impor- Fifth means, the
tant of all thofe which conduct us to importance of a
virtue ; it is the guide who makes all the guide,
others fucceed, and without whom it is almoft
impoflible you Ihould employ them with fuccefs. The way to
falvation and real wifdom is a road unknown to you, you have
need of a guide to direct you. This is a certain maxim of the
facred fcripture and holy fathers.
If the blind lead the blind, fays the fon of God, both fall into the
pit *. How much more if one blind man leads himfelf in a way
he knows not ? Wo to him that is alone, fays Solomon, for when he
falleth he has none to lift him up f . For this reafon in the Proverbs
he often admonifhes young perfbns, Be not wife in thy own conceit J .-
for he that trujleth in his own breaft is a fool. The way of afoot
is right in his own eyes : but he that is wife harkeneth unto counfel^.
Good Tobit inftructing his fon, r gave him this advice among others ;
Seek counfel always of a wife man \\. Eccleftajlicus has already faid
above, that when you fee a prudent and underftanding man, you
muft liften to his inftructions, and be frequently with him. But
above all, take the counfel he gives you in chapter xxxvii.
Be continually, fays he, w-ith a holy man, whomfoever thou Jhalt
know to obferve the fear of God, whofe foul is according to thy own foul :
and who, when thou jhalt jlumble In the dark, will be forryfor thee **,
that is, who mutually love one another ; watching that you fall
not, or raiting you if you be fallen. By this you fee not only the,
neceflity of a guide in the way of virtue, but the qualities he
ought to have, clearly exprefled, viz. That he muft be a virtuous
man ; that he ardently defire the falvation of him whom he directs,
and be able to fupport him whenever he is in danger of falling,
and of courfe, that he he endowed with prudence and knowledge
equal to that defign.
S. Jerome following thefe maxims of facred fcripture, gives the
fame counfel to a young man who is defirous of advancing in vir-i
tue. (t My advice, fays he, is, that you converfe with men of
4 " piety.
* Mat. xv. 14. f Ecclef. iv. 10. J. Prpv. iii. 7. Prov. xxviii. a&
1 Prov. xii. 15. || Tob. iv. 19. ** Eccli. xxxvii. ij, 16.
5^ The , I-NSTRUCTION cf YOUTH
<c piety. Be not your own mafter, nor enter a way unknown to
" you without a guide, left you fhould miftake your road, and
" pcrifh in your wandering ; or going fafter or flower than need
" requires, you be tired with your hafle, and fo return, or fall
" faft afleep in your journey*."
Make choice of a difcreet and virtuous confefibr, from whom
you may learn how to ferve God in your youth. Let him direct
you in the path of virtue, teach you the true maxims of piety, and
difcover to you what you ought to follow, and what to avoid ; let
him bring you back into the right way when you have left it, and
raife you when you {hall fall; let him warn you of the dangers you
are likely to run into j and teach you how to refift temptations, and
cure your ill habits ; let him encourage you in virtue j awake you
when you are fleepy in the way, and withhold you from running
too faft, left you mould fall from your firft zeal and fervour into
remiflhefs, and from remiflhefs into vice, which eafily happens to
young people. Behold here the advantages of having a good
director, whom you will ftand in need of upon all occafions.
For this end lay open unto him from time to
Practice.. time your confcience, let him know the true
ftate of your interior. Refpect him, as a man
by whom God fpeaks and directs you; put a confidence in his di-
rection and counfels, hearken 'attentively to his admonitions, be
exat in putting in practice his advice, give him an account of the
ufe you have made of it , be not afhamed to difcover unto him all
your fins ; above all beware of following their example who having
committed force greater fin, confefs themfclvca
A remarkable to another, out of a fooliih fhame they have to
advice. declare their fins to their ordinary confeflbr.
To do this, is to render the direction of a
ghoftly father entirely unprofitable, to expofe one's felf to fall into
many fins, and in the end to be utterly loft. No, no, Theofime^
you muft have towards your confeflbr the confidence of a child
towards his father, of a fick perfon towards his phyfician, fo as
equally to difcover all that is within you good and bad.
The phyfician, if he be not informed of a difeafe, cannot cure
it , and the patient who diflembles, expofes himfelf to great dan-
gr, even death itfelf. Never hide any thing therefore from your
director, nor be afraid of making a full difcovery of all that has
happened. If you fmcerely repent, you will have no difficulty
of
* S. Hieron. ep. ad Rufticum.
ttt C H R I S T I A N P I E t T. 57
of Confefling your fins to him, who, by knowing your confciencc,
is befs able to prefcribe a remedy fuitable to your difpofition.
l>ut to find this fo neceffary a director, you mufl beg of God
from the bottom of your heart, that you may meet with a good
one, and without doubt he will comply with your requeft. Afk
alfo the coun'fel of fome prudent and virtuous perfon. And when
you have found him, change him not eafily without neceflity ; am!
if he chance to fail you either by death, change of dwelling, or
otherwife, make choice quickly of another.
O The: time, how happy would you be, if you lived thus under a
good director ! you would walk with aflurance in the path of f;u-
vation, and Would advance very much therein , whereas going
without a guide, you will always be in danger of draggling out of
the way and being loft.
Call to mind one remarkable thing, whic"h the fcripture recounts
of king Joas *. That king had been educated
by the high prieft Jaiada in the fear of God, A Jtr'iking e.v-
inftrucled in his law, and directed in the w-y ample.
of virtue from the age of feven years till after
forty ; during all this time he lived holily, and the fcripture attri-
butes the caufe to the conduct of that pious man. Joas, fays the
fcripture, did that which *was right before the Lord nil the days that
Joiada the Priejl taught him f. But he did not continue in that
ftate : for Joiada being dead, that unhappy prince, no longer re-
trained by the good documents and prudent counfels of his religi-
ous matter, gave himfelf up to licentioufnefs, and to the diforders
of a wicked life ; by which he drew upon hrmfelf many diiafters,
and a miferable death, which God fent him prefently after. This
example will teach you what value you ought to fet on a
mafter in the way of virtue.
CHAP. VI.
Of a general confejjion.
PEnance being a facrament inflituted by Sixth means, a
Jffus Chrijl to blot out the fins of Chrif- general conftflion.
tians, and to reftore them to the grace of God,
there is no queftion but it is not Only a very profitable but necef-
fary
* 4 Kings xii. a Chron. xxiv. f 4 Kings xii. a.
58 Tie INSTRUCTION of YOUTH
fary means of acquiring virtue and fanctity, which ought to begin
by cleanfing one's felf from vice.
For this reafon I here propofe it as the firft ftep to be taken in
the defign you have formed of giving yourfelf to God.
Now to the end this means may prove profitable to you, I advifc
you to begin with a general confeflion of all your life j and this
for three reafons.
Firft, becaufe it frequently happens, that the precedent confef-
fions were invalid : as when one has concealed therein any mor-
tal fin, too often the cafe of young people -, or when one confefles
with too little preparation, without forrow for our fins, and with-
out refolution of amendment. In thefe cafes a general confeflion
is neceflary.
Secondly, becaufe although one fee not an evident invalidity in
the former confeflions, yet neverthelefs there is reafon to have
fome doubt, becaufe of fo many defects with which they ordinarily
abound through the negligence of penitents, who confefs them-
felves with very little preparation, almoft without any forrow, and
without any amendment. A general confeflion fupplies thefe de-
fects, and if well performed, puts our conscience into a ftate of
fecurity.
Thirdly, if it be not at all neceflary, it will be always very
profitable ; for three great benefits you will receive thereby : the
firft with refpect to yourfelf, the fecond with refpect to your con->
feflbr, and the third with regard to God.
Firft, in refpecl; to yourfelf \ by bringing your paft life before
your eyes, it makes you know how far you are removed from the
way of your falvation ; humbling you before God in the acknow-
ledgment of your mifery, it will make you take notice of your de-
praved inclinations in order to correct them, conceive a defire of
amendment, and dedicate yourfelf entirely to Almighty God.
Secondly, with refpect to your confeflbr ; It ferves to give him a
perfect knowledge of your confcience, that he may better direct
you, and give you advice according to your neceflity.
Thirdly, with regard to God, it will be a means of meriting from
him more abundant graces to bring about your more perfect con-
verfion. Thefe graces he will communicate to you in proportion
as he fhall fee you humbled before him, and penitent for your
offences. A contrite and humbled heart, God t thou ivilt not defplfe *.
T
* Pfalm 1. 19.
Ill
CHRISTIAN PIETY.
To perform well this confeflion, Firft, have
principally in view the amendment of your The end of age-
life, and the withdrawing of yourfelf from neral confeflion.
fin, the better to put yourfelf in the way of
virtue.
Secondly, prepare yourfelf feven or eight Preparation.
days before-hand , during which time, employ
yourfelf: i. In calling to mind your fins. 2. In conceiving a great
forrow, and a firm refolution of amendment.
For this end, employ fome time every day in examining your-
felf according to the order of the commandments of God and of
the church, and the feven capital fins. For the greater facility,
make ufe of fome book of confeflion, and write down every day
what you fhall take notice of.
But let your principal concern be about con- Contrition.
trition, which is the moft neceffary and moft
difficult, and wherein but too many are defective. Here we
muft employ i. Prayer to obtain it of God.
2. The reading of fuch fubjec"ls as-may raife in Second means U
you a horror for fin, and a defire to ferve God. obtain contrition.
This muft be a fervent prayer, and a ferious
and attentive reading.
Withdraw yourfelf once or twice a day into a private place, and
there proftrate yourfelf before God, befeeching him humbly and
ardently that he would touch your heart, and give you his grace
rightly to conceive the grievoufnefs of fin, and the injury it offers
to his infinite goodnefs, and fuch contrition, as may effect: a per-
fect change in your life.
Afterwards apply yourfelf to the reading of fome book which
may difcover to you the horror of fin, and the importance of re-
nouncing it. You will find many ; I advife you chiefly to make
ufe of Granada's Memorial in the firft part, (where he has an ex-
cellent preparation for a general confeflion) or the fecond volume
of this work : read thefe, or any other which you have, with much
attention, taking every time one or two chapters only, which you
(hall read often, and meditate attentively upon them, endeavouring
to ftir up by what you read, a hatred for fin, a horror for having
committed it, deploring your mifery, and begging of God pardon
for your offences, and grace to free yourfelf from them.
The
66 The I N s T RUCTION of YOUTH
The day of your confefiion being come, after having begged of
God the grace to perform well this action of fo great importance,,
approach the facrament with a profound refpect, with a great
recolle&ion of mind, and with much forrow of heart for having
offended God. Accufe yourfelf of your fins humbly and plainly :
after your accufation, protefl before your confeflbr, that you aW
hor them from all your heart, and chiefly by reafon of the infinite
goodnefs of God, whom you have heinoufly offended ; that you
humbly beg pardon, and are refolved to die rather than offend him
any more ; entreating him that he will inftrut you in the necefiary
remedies againft fin, that you fall no more, and the means from
thenceforward to live in virtue and the fear of God. This being
done, hearken attentively to what he {hall fay, not thinking of
any thing elfe. And when you mall be upon the point of recei-
ving absolution, recollect yourfelf, and be humbled profoundly
before God, renew all the forrow you had for your fins, and im-
plore his mercy, that he would abfolve you in heaven at the fame
time that the prieft abfolves you by his authority upon earth.
O btefled day, Tbcetime, wherein you are freed from the ftate of
fin, and power of the Devil, to be admitted into the number of the
children of God, and for ever to ferve him faithfully.
In order to make this confeflion profitable, be fure not quickly
to forget it, as it happens to many, who afterwards fcarce ever
think of it, and fo return to their former life. To prevent this*
perform punctually what your direclor has ordained, as well in re-
gard of doing penance for paft fms, as in avoiding fin for the time
to come. Remember to renew every morning the forrow fo*
having offended God, and the refolution you have made not to
difpleafe him any more upon any account whatfoever.
T
CHAP. VII.
Of ordinary confejjion.
'HAT confeffion is not only a very profitable mc?.ns, but
absolutely necefTary to keep men in the path of virtue, is a
truth evinced by experience, which fhews clearly that thofe who
do not frequently practice this divine remedy, foon relapfe into
their firft diforders, by falling into the fins they had forfaken. So
that, Tbeotime, you mufl hold it for an uridoubted maxim, that if
you have a real defign to live in virtue, you mufl frequently
approach
itl C H R I S T I A N P I E T Y. 6l
approach the facrament of penance ; if not, you will never be dif-
cngaged from vice, nor from the way of perdition ; which I fhall
clearly demonftrate by the following reafons.
Firil, becaufe although you may be fome Fir/} reafosi.
time without falling into mortal fin, neverthe-
lefs without frequent confeflion you cannot avoid a greater number
of other fins, which being multiplied and neglected lead to mortal
fin.
2. "Without frequent confeflion you may be Second reafon.
fecrctly engaged in wicked habits, which you
will not believe to be fuch 4 and will be expofed to many dange-
rous occafions, againft which you cannot guard yourfelf unlefs you
be admonifhed. Now you cannot be advertifed, but by often dif-
covering your confcience to a difcreet confeflbr, who will obferve
them, and warn you to avoid them.
3. It is impoflible that you fhould continue Third reafon.
long without being aflaulted by temptations,
and particularly againft chaftity. Now it is impoflible you fhould
refift them without frequent confeflion. Do what you will, if you
make not often ufe of this remedy, you will infallibly fall, as expe-
rience will convince you. He that neglects help, will fall into fick-
nefs, and from ficknefs into death.
4. Confeflion, Theotime, is a remedy againft Fourth reafon.
fin : i . Becaufe it being a facrament, it gives
grace to refift it. 2. Becaufe it makes us renew the deteftation of
fin, and the resolution not to commit it any more. 3. Becaufe the
admonitions of the ghoftly father in confeilion awake the penitent
and encourage him anew to fly from fin, and to be faithful to God.
4. Becaufe the penitent declaring his fins and temptations to his
confeflbr, learns from him the means to refift them; even this only
difcovering of the temptations, is an effectual remedy to overcome
them. The evil fpirit fears nothing fo much as to be difcovered;
he is a ferpent which hides himfelf when he would bite, and flies
away when he is perceived ; he is a night thief, who has no mind
to appear in open day ; he has no deeper ftratagem for deftroying
young fouls, than by keeping them filent in the affairs of their
confcience, and hindering them from.manifeflin^ to anv one the
Hate of their fouls, to the end, that in this pernicious filence they 1
may find no help to refill temptations, nor means to withdraw
themfelves from their vices. " Sin (fays S. Bernard) is foon cured
" when it is declared, but it increafes by filence ; if one difcover
"it.
62 The INSTRUCTION of YOUTH
" it, from great it becomes little ; and if one conceal it, of little it
" becomes great* :
After thefe reafons I doubt not, dear Tkeotime, but that you are
fully convinced of the neceffity of confefling often : and fmce this
is an affair of great confequence, and many faults are too often
committed therein, I have much advice to give you, which I be-
feech you to read attentively, in order to put the fame into practice.
CHAP. VIII.
Important advice concerning confejjion.
I. ^"^ONFESS yourfelf at lead once a month. If you have fre-
\^4 quent temptations, you ought to confefs oftner, and prin-
cipally when you perceive the temptations beginning to affault you
moft ftrongly. Take notice of this, for it is of great importance,
and for want of pratifing it, many unhappily relapfe into fin.
2. Avoid the fault of many, who never think of confefling
themfelves, but when they have yielded to a temptation. It is a
deplorable abufe, by which the Devil unfortunately feduces many
fouls. For what a great folly is it, not to apply a remedy, till
fallen into a mortal diftemper, which might have been prevented
if taken in time ? According to the counfel of the wife man, Be-
fore Jicknefs take a medicine -J-.
3. Beware of a ftill greater fault of thofe, who having been fub-
tlued by a temptation, inftead of quickly raifmg themfelves, and
having recourfe to the facrament of penance, yield to all occafions,
and neglect to confefs themfelves, whether through fear, remifs-
nefs, or neglel of their falvation, until fome great holy day obliges
them, without which they would never think of employing the
neceflary remedy. This abufe is common amongft young perfons,
and the caufe that many fall back after good resolutions, and fre-
quently plunge themfelves deeper into vice. We muft not lofe
courage for having fallen, but raife ourfelves immediately, and
make ufe of that flip for our advantage, and (land more upon our
guard againft future relapfes into fin.
4. Confefs yourfelf to your ordinary confeflbr as often as you
can ; fo that nevertheless if you find him not, you go to another,
and let not his abfence be the caufe of your failing to confefs your-
felf, when there is a reafon for it.
5. Be
* S. Bern. Serm. de interior! domo. cap. 37. f Eccli. Xviii. ao.
in CHRISTIAN PIETY. 63
r. Be aflured that the Devil will ufe all his endeavours to hinder
you from confefling often ; he will oppofe all obftacles imaginable :
fometimes he will make you believe it too much trouble, fometimes
that you are not fufficiently prepared, fometimes that you have no
need; at another time he makes fome bufinefs fall out; oftentimes
he will raife up fome difguft againft confeflion; at other times, and
that very frequently, he will endeavour to withdraw you from it by
a certain foolifh fhame, which he is accuftomed to ftir up in thofe
of your age, by which he makes them blufh at wholfome acts of
piety. Nothing will be omitted to deter you from fo profitable and
neceflary a means of falvation. But pafs by all thefe hinderances,
and look upon all thofe thoughts, which aim at withdrawing you
from confeflion when requifite, as temptations of the Devil.
Now to confefs well, endeavour to obferve diligently that which
follows.
1. Examine your confcience in the beft Means of 'making
manner that you can concerning the fins to a good confejjlon.
which you are moft inclined.
2. After examination ftir up in yourfelf a forrow for having
offended God, and beg pardon of him with all your heart.
3. Approach to confeflion with much refpecl: and modefty, re-
prefenting to yourfelf that you are going to appear before God, as
before a judge, to implore his mercy; and if you be obliged to
wait, keep yourfelf in an humble and modeft pofture, praying or
reading fome good book.
4. Declare your fins humbly and plainly, making your confeflbr
underftand them clearly. There are fome who confefs but half
their fins, and expect that the confeflbr fhould aflc the reft ; this is
a great abufe, which frequently makes the confeflions null, and
facrilegious.
5. Have a great care never to conceal a mortal fin in confeflion
through fhame or any other motive. That is a very heinous of-
fence, which often happens to young perfons, and particularly
with regard to certain fins of impurity, which they dare not difco-
ver, through an unhappy bafhfulnefs, which makes them frequently
commit great facrileges, and keeps them in a continual ftate of mor-
tal fin. O Theotlme^ never fall into that difafter, by which the
Devil feduces, and unhappily ruins too many young perfons.
6. Seek not by your confeflions the efteem of your ghoftly fa-
ther, but to be healed of your fins, and directed by him in the way
of falvation.
7. Having
64 The INSTRUCTION of YOUTH
7. Having made your confeflion, give ear attentively to the ad-
monitions of your ghoftly father, and to the advice he fhall give
you, and do not imitate many, who think of nothing but calling to
mind their fins, while the confefTor fpeaks to them ; have a care of
this fault, for it is common, and makes one lofe almoft all the
Advantage of confeffion.
8. Before your ghoftly father gives you abfolution, and alfo whilft
he fhall pronounce it, beg pardon of God for your fins with much
forrow and regret for having committed them, with a firm refolu-
tion, by the affiftance of his grace, to endeavour to amend. You
mud deteft mortal fins, as infinitely oppofite to the goodnefs of
God and your falvation ; for other fins, you muft be lorry becaufe
they are difpleafing to God, and muft always have a resolution to
correct them in yourfelf as much as you can.
9. Perform your penance punctually and devoutly.
10. Accuftom yourfelf on the day of your confeffion to reflect
on the principal fins into which you have fallen : call to mind the
advice your ghoftly father gave you, and purpofe to put it into
practice. See more on this fubject in the fecond volume of this
work.
CHAP. IX.
Of holy Communion.
OUR Saviour and Redeemer Jefits Chrifl had fo great a defire
of our fanctification and eternal happinefs, that he was not
fatisiied with the inftitution of the facrament of penance, wherein
he left his power to his apoftles of forgiving our fins, but by an in-
comprehentible excefs of his love he has left us the moft bleffed
facrament of the eucharift, wherein he really gives himfelf for the
nourilhment of our fouls, to preferve them in the life of grace, to
cure them of their diftempers, to ftrengthen them in their weak-
neiTes, and conduct them happily unto life eternal.
From whence it follows, that the holy communion is a neceflary
means for thofe who afpire to virtue, and that thofe who have a
true defire of their filvation, ought to make themfelves worthy to
approach frequently unto it. Except you eat, fays he himfelf, the
fiejh of the f on of 'man , and drink his bleed, yen foal I not have life in
ysu*.
It
* Johq vi. 54-
n
CHRISTIAN PIETY.
It is from this living fountain, dear Theotime, you may draw
abundant fupplies of divine grace, and of all virtues neceffary for
you. You feek after wifdom, and here you receive the eternal
wifdom in perfon. You defire purity, and here you receive purity
itfelf. You want force to preferve virtue amidfl the dangers cf
this life, and here you receive the author of all power, who can
defend you againft every thing that oppofes your falvation.
Refufe not then the grace of this divine Saviour, who with fuch
an admirable love gives himfelf to you. That perfon evidently
{hews he has no defire of falvation, who negledls to receive the
very author of falvation.
Now as the fruit of communion depends upon communicating
with requifite difpofitions, the following are the admonitions you
muft obferve in order to communicate well.
CHAP. X.
Advice for communicating we!!.
PRepare yourfelf in the beft manner poffible. What is to be
Beg of God, in your morning prayers, done to communicate
the grace of preparing yourfelf to receive him well.
worthily. All the morning keep your mind
much recollected, by reflecting upon the great action you are
about to perform, and fay often within yourfelf that which David
faid when he prepared to build a temple for God. The work is
great, for a houfe is prepared not for man, but for God *. It is Jefus
Chrift, Theotime, true God and true man, for whom you prepare
a habitation in your foul ; you muft then prepare one worthy of
him.
2. Be diligent in going to church to offer your prayers to God,
and confefs your fins ; at which time aflc of your confeflbr, whether
he think it convenient you (hould communicate, and if he judge it
fit, prepare yourfelf after this manner.
3. Take about half an hour before commu- Preparation for
nion, to recollect your thoughts within your- communion,
felf. i. Humble yourfelf profoundly before
our Lord Jefus Chrijl, acknowledging yourfelf unworthy to receive
him ; unworthy by reafon of his greatnefs and, fanctity, unworthy
on account of your own fins. Is it then to be thought (faid Solomon
F having
* i Chron, xxix. i.
\
66 The INSTRUCTION of YOUTH
having built his temple) that God Jhould indeed dwell upon earth*?
Say the fame with regard to yourfelf. 2. Beg of him pardon for
your fins, which make you unworthy to receive him. 3. Implore
his grace to receive him worthily, that is, with a pure confcience,
with a lively faith, with a profound humility, with an ardent love
of his goodnefs, and with an inviolable refolution to ferve him all
your life. If you know any prayers for communion, fay them,
but with attention and devotion.
The time of communion being come, leave your vocal prayers,
approach modeftly to the altar, with your eyes caft down, ,not
looking on one fide or the other, nor prefling to come firft, but
letting the crowd pafs, if there be any. Being upon your knees,
adore our Lord from the bottom of your heart j and after having
faid, / confefs t &c. and Lord I am not worthy, &c. with a true
fentiment of your own unworthinefs, with a firm faith, and mod
profound humility, receive the God of heaven, and the Saviour
of your foul.
Being retired from the altar, fay not pre-
After communion, fently vocal prayers in your book, but en-
tertain yourfelf fome time with your Saviour
whom you enjoy within you. i. Adore his immenfe great-
nefs. 2. Admire his goodnefs, in coming to vifit you, faying to
him that which St. Elizabeth faid to the B. Virgin, Whence is
this to me, that the mother of my Lord Jhould come to me\? Acknow-
ledge that you are undeferving of that favour. 3. Afk pardon for
your fins, and forrow for having offended God, who gives himfelf
to you with fo much love and goodnefs. Proteft to him, that
you will always love him, and never feparate yourfelf from him
again. 4. Reprefent to him the necefllties of your foul, begging
of him the graces you ftand moft in need of, to refift temptations,
to avoid wicked company and occafions of offending God, and to
correct all your evil habits. 5* Give him thanks for the favour he has
done you, in giving himfelf to you; and in acknowledgment of
his benefits, offer him your foul and its powers, your life, all that
you have, and all you can do to love and ferve him for ever. All
this muft be performed in a fhort time, but with much fervour.
Return modeftly from the church, and make all the reft of the day
relifh of this pious action.
You may read the Inftrudtion for communion we have joined to
that of penance.
CHAP.
* 3 Kings viii. jy. f Luc. i. 43.
in CHRISTIAN PIETY, fj
CHAP. XI.
Of morning prayer.
COhfeflion and communion are very effica- Ninth meanf %
cious means of acquiring virtue, but morning prayer.
they become unprofitable or of little effect, un-
lefs accompanied with thefe which follow. Morning and evening
prayer, aflifting devoutly at the holy facrifice of the altar, the good
employment of time, the knowledge of one's felf, reading good
books, and pious converfations, are means fo neceffary for virtue,
that refpiration and nourimment are not more needful for the
fupport of the corporal life, than thefe things are necefiary for the
prefervation of piety, which is the life of the foul.
I begin with morning prayer, which the wife man, amongft the
means he afligns for obtaining wifdom, recommends earneftly to
you. He ivill give his heart to refort early to the Lord, that made him,
and he -will pray in the fight of the moft high. He will open his mouth
in prayer^ and will make fupplication for his Jins *.
I wifh this excellent document were deeply engraven in the
minds of men, and principally of young perfons, as one of the moft
important for living virtuoufly. If you (incerely afpire to virtue,
dear Theotime, you will punctually follow this inftru&ion, which
is one of the moft neceflary you can receive.
We owe to God all our actions, but chiefly the firft in the
morning ; it is that, which is moft agreeable to him, it is by that
we confecrate the reft to him: by it we draw down the divine
blefllngs upon all our works, and collect the divine grace for the
whole day ; as the Israelites in the defert gathered in the morning
the manna of heaven which fupported them all the day.
What is very remarkable in that manna, is, that thofe who fail-
ed to gather it in the morning found it not prefently after, becaufe
it was melted at the rifing of the fun, whereof the fcripture gives
this excellent reafon, viz. that God who ihowered it down every
morning, caufed it to be diflblved with the firft beams of the fun ;
That it might be known to //, that ive mujl prevent the fun to blefs
ihee t and adore thee at the dawning of the light -j-.
But remember, Theotime, to perform this action in the manner
the wife man prefcribes ; for he would not have it a conftrained,
negligent and indevout prayer, but a prayer with the quite con-
trary qualities: he fays, The wife man will give his heart -(that is
F 2 will
* Eccli. xxxix, $, 7. f Wifd. xvi, 18.
6S The INSTRUCTION of YOUTH
will apply his will and affection) to refort early to the Lord that
made him ; that is to fay, will give his firft thoughts to God, to
adore him as his creator, and thank him for all his benefits, and he
will pray in the fight ' of the moft High; that is, will confider the
- greatnefs of God, who is prefent, and to whom he fpeaks, and
confidering the infinite grandeur of the divine majefty will atten-
tively offer his prayers to him with humility and great modefty, and
with a moft profound refpect, begging of God pardon for his fins,
and ardently fighing after his holy grace.
To put in execution thefe inftru&ions,
Prattles. praftife what follows. Every morning as foon
as you are up, caft yourfelf upon your knees
in fome retired place, and there.
1. Adore God from your heart, acknowledging him for your
fovereign mailer and creator, and looking upon him as one from
whom you receive all that you have, or are.
2. Give him thanks for all the benefits you have received from
him ; for the favour of your creation, of your redemption by the
merits of his fon Jefus Chr'ift, of making you a Chriftian, a child
of the Catholic Church, of inftfu&ing you in the necefiary truths
of falvation, and for other particular bleflings.
3. Humbly implore his pardon for all the fins of your life paft,
by which you have fo much offended his bounty, and abufed his
favours.
4. Beg of him the grace to employ that day in his fervice with-
out offending him; make a firm refolution not to confent to a
mortal fin; purpofe to avoid the occafions, and endeavour to fore-
fee thofe which may happen that day, to the end you may be
armed againft them.
5. Offer all the aclions of the day to him, befeeching him that
he would blefs them, infpire you, and direcl: you in all your works,
that you do nothing againft his commandments ; nothing but
through him, that is, by his grace ; and nothing but for him, that
is, for his glory.
6. Recommend yourfelf to the bleifed Virgin, to your good an-
gel, and to your patron. Perform all this in a fmall time, but
with much fervour ; and be aflured, Theotime, that if you be dili-
gent in this exercife, you will find the truth of that faying of wif-
dom itfelf, They that in the morning early ivatch for me ft all find
me *.
CHAP.
* Prov. viii. 17.
in CHRISTIAN PIETY,
C H A P. XII.
Of evening prayer.
IF it be a bufinefs of importance to begin the Tenth
day well, it is of no lefs to finifh it in the evening prayer.
fame manner. In the old law, God had not
only commanded a facrifice for every morning, but alfo for every
evening ; to teach us, that as we ought to adore him in the begin-
ning of the day, fo we owe him our acknowledgment at the end
of the day.
The principal part of this action is the exa- The advantages
men of confcience, which is a thing wherein ofexamenofconfii-
you ought not to fail, if you ferioufly defire to ence at night.
advance in virtue, i. It is a powerful means
to cure ill habits, to avoid relapfing into fin, or readily to clear
one's felf of them. 2. It helps to difcover the faults one has
committed, in order to amend and avoid them, to continue a ha-
tred of mortal fin, and a will not to commit it any more. 3.
Without this exercife we fall into many offences, which being neg-
lected lead us to mortal fin j we are lulled afleep, when in fin,
without a defire or thought of freeing ourfelves. 4. By this ex-
ercife, ordinary confeflions are made more eafy and frequent, we
amend our lives, we prevent an unprovided death, we prepare
ourfelves for judgment by judging ourfelves. And it is in this action
that we excellently well practife that admirable advice of the wife
man ; Before judgment examine thyfelf, and tbou foalt jind mercy in
the fight of God*.
Be careful then, Tkeotime, to perform daily this important ex-
ercife in the following manner.
At night being upon your knees before you go to bed,
1. Adore God, and give him thanks for all his favours, particu-
larly for preferring you that day from misfortunes which might
have befallen you.
2. Beg of him grace to difcover the fins you have committed
that day, in order to afk pardon for them and to amend your life.
3. Examine your confcience concerning the fins to which you
are moft fubject. For this effect, call .to mind your chief actions
from morning to night, and take notice of the faults you have
committed. Recollect whether you have had any temptations
that day, examine how you have behaved, whether you Have
F 3 readily
* Eccli. xviii. 20.
jo The INSTRUCTION of YOUTH
rcfdily refifted them, or with negligence. Take notice of what
company you have been in, and whether you have done any thing
indecently, either by giving ill example in word or deed, either in
yourfelf or others 5 for example, either through perfuafion, fear
of difpleafing or being defpifed ; or in a word, by not preventing
the fin of another when in your power. Confider whether you have
employed well your time all that day, or unprofitably loft it ; and
fo of the reft.
4. After difcovering the fins you have committed, ftir up in,
yourfelf a forrow for them, humbly beg pardon of God, make a
refolution to amend the day following, and remember to confefs
them die firft opportunity.
If unhappily amongft thefe fins there mould be any that were
mortal, rife not up from your prayers till you have abundantly de-
plored your mifery, and conceived an extreme regret for having
fo grievoufly offended fo holy and adorable a God. Beg of him
pardon with all the contrition of your heart, and proteft that you
will confefs it as foon as poffible.
Beg of him that you may not die in that wretched ftate. Alas !
dear Theottme y is it poffible a foul can fleep without fear and
dread, whilft under the weight of mortal fin ! If you have no fuch
dread, you ought to look upon fuch an infenfibility with horror,
as a fnare by which the Devil endeavours to ruin you for ever,
5. Recommend to God your foul and body; defire him that
he will preferve you from all misfortunes that night, and princi-
pally from fin. Offer your prayers to the Blefied Virgin, your
angel-guardian, your patron, and all the faints
An important together. And as at the beginning of the day
advice. you begged of God the grace to live well, fo
at the end remember to beg of him the grace
to die well. The end we make of every day, is emblematical
of the end we mall one day make of our lives. Finifh therefore
every day as you would one day finifh your life.
CHAR XIII.
Of ajfifting devoutly at the holy facrifice of the altar.
,,. PTPIHE moft holy and adorable facrifice of
Eleventh means. . ' . .. ~ .
JL the mafs is the greateft of all myiteries,
the fupreme at of our religion; it is a facrifice which our
Saviour
in
CHRISTIAN PIETY. 71
Saviour Jefus Chrift has inftituted, wherein by the real oblation of
his body and blood, i. We give to God the greateft honour he
can receive; 2. We worthily return him thanks for his benefits;
3. We render him propitious in pardoning our offences ; 4. We
obtain his -grace and favour. What the ancient law did by four
kinds of facrifices, we perform in a more perfect manner, by this
alone, which is altogether latreutic, that is, honouring God ;
cuchariftic, that is, giving thanks to God ; propitiatory and impetratory.
They who are prefent at this holy facrifice partake of thefe four
effects, and receive great advantages thereby, provided they afiift
at it as they ought.
To aflift at it as we ought, three things are neceflary, attention,
rffpeft, and devotion. Attention, to have the mind .prefent, and
attentive to the divine aftion. RefpeEt, to be prefent with a great
modefty as to the exterior, and a profound reverence of the foul at
this adorable facrifice, at which the angels themfelves aflift with
fear and trembling. Devotion, not to hear it negligently and by
cuftom, as many times we do, but with a defign to partake of the
four effects of this facrifice, viz. to pay to God the adoration due
to him ; to give him thanks for his favours ; to implore his mercy
for our fins; to petition favours efpecially that of converting our-
felves entirely to him, and of living for ever in his fervice.
Endeavour then, Theotime, to be prefent daily, if you can, at this
folemn facrifice ; but always with thefe three difpofitions. There
are many different ways of aflifting devoutly at this holy facrifice ;
but provided you be prefent with thefe three conditions, and per-
form therein thofe four things afore-mentioned, adoring God
profoundly, begging pardon of him, rendering him thanks for his
favourS, and imploring his grace for yourfelf and others ; this is
the moft profitable method you can follow.
Thefe four things ought to be performed principally from the
confecration, till the communion; as for the time before confecration,
you may employ it in reciting fome prayers, or, if you be capable
in accompanying the pried in all he {hall fay or do in every part of
the facrifice : that is, in begging pardon of God with him during
the introit, and Kyrie eleifon; joining with him during the prayers;
hearkening attentively to the epiftle and gofpel, reprefenting to
yourfelf Jefus Chrift who fpeaks to you, endeavouring to keep
in your memory what inftrudtipn you receive from his holy word ;
at the credo, making a profeflion of faith with the prieft ; at the
offertory, offering with him ; at the preface, when he hysfurfum
F 4 corda>
.
72 The INSTRUCTION *>/* YOUTH
tor da, raifing your heart to God to keep you more attentive, and
difpofing yourfelf to adore our Saviour at the confecration, and per-
forming the four things we have fpoken of.
CHAP. XIV.
Of labour and employment of time.
er rr.t TT is not fufficient to begin well, and pioufly
Twelfth means. v J
JL end the day in the manner we have faid ;
we muft alfo employ it profitably in fome virtuous labour, there
being nothing fo contrary to virtue, or fo favourable to vice
as idlenefs, principally in young perfons, as we mall mew you
hereafter*. Wherefore, Theotime y if you fincerely defire to live
virtuoufly, you muft add this means to the former, and be per-
fuaded that, to cultivate virtue, it is abfolutely neceflary for you
to fly idlenefs, and to be exacl: in the employments of your condi-
tion.
Hear me t my fan, fays the wife man, and defpife me not, and in
the end than Jhalt find my words. In all thy works be quick, and no in-
firmity Jball come to thee. (He fpeaks of the infirmities both of foul
and bodyf. ) Idlenefs weakens the body by the want of exercife,
and the ill humours it gathers. But it brings many, and thofe far
more dangerous to the foul, by making it fufceptible of every vice;
for as exercife is neceffary for the health of the body, fo employ-
ment and labour are needful for the health of the foul : for it is
impoflible to preferve it without that help.
Employ yourfelf diligently every day in the la-
Praflice. bour of that condition wherein God has placed you "
look not upon it, as a thing troublefome or tedious,
but as an exercife appointed by God to employ you therein faith-
fully, and as a neceflary means of your falvation, to avoid idlenefs
the mother of all vices, and the caufe of the ruin of youth. Offer
it to God every morning, and when you begin befeech him that he
would give a bleffing to it, and that it may fucceed to his glory
and your falvation.
Now if this advice be neceflary in all the different conditions of
men, it is moft of all neceflary in the profeflion of ftudents. If you
are called thereto, you ought to employ yourfelf therein more
faithfully than in any other condition, not only becaufe God has
placed
* Part III. Chap. VII. f Eccli. xxxi. 26, 17.
Ill
CHRISTIAN PIETY.
73
placed you in it as a means to avoid idlenefs ; but alfo becaufe, if
you be negligent in this (late, you lofe the time proper to learn in,
viz. that of youth, which you can never repair : you lofe the oppor-
tunity of rendering yourfelf fit for any employment, as we fee it
daily happens to many, who having loft their time during their ftu-
dies, continue flothful and unprofitable all the reft of their life, and
many times become vitious and wicked. O Theotime, you ought
to make a fcruple of lofmg this fo precious a time : you fhall give
an exact account thereof at the judgment of God. If any man
kno-w noty he Jhall not be known *. And, He that refufeth to learn t
jhallfall into evils f.
CHAP. XV.
Of the knowledge of one's f elf y very necejjary for young people.
AMongft all the means which conduce to vir- Thirteenth
tue, the knowledge of one's felf is one of the means.
moft important; and it is fo necefiary, that it is im-
poflible to attain to virtue without it. For this reafon it has al-
ways been fo much recommended by authors who have given rules
for a Chriftian life ; the Pagans themfelves have always had it in
much efteem, having received as an inftruction come from heaven,
thefe two words, which were written upon the gates of the temple
of Apollo at Delphosy yrwO/ ffiavlov, Know thyfelf.
By this knowledge is to be underftood a ferious and frequent
reflection on the iiiclinations of the foul, the paffions which rule
there, the vices which fpring up or encreafe, that they may be
corrected with proper remedies according as they are difcovered.
This knowledge is neceflary for all men, and for want of exer-
cifmg themfelves therein, the greateft part of them remain all their
lives fubject to many vices. But it is chiefly neceflary for young
perfons, becaufe they are in an age wherein their paffions begin
to fpring up and gather ftrength, if not corrected and reftrained :
wherefore it is highly neceflary to obferve them and Hop them, for
two reafons.
i. They are more eafy to be cured in their beginning, and ftifled
in their birth, than corrected when they are become ftronger.
2. "The
* i Cor. xiv. 38. t Prov. xvii. x6.
74 he INSTRUCTION ef YOUTH
2. "The Devil," asS. Ambrofe very judicioufly remarks, " tempts
ct men moft violently at that time, when he fees fome paflions
" arifing in their foul 5 for it is then, that he excites moft of all
" the caufes, and lays ambulhes to engage them more therein *."
For thefe reafons, dear Theotime, I exhort you to this know-
ledge of yourfelf, as a thing which is infinitely necefiary, and will
be of great fervice ; or to fay better, it is not I who recommend
this meafure, it is the Holy Ghoft himfelf, in that excellent inftruc-
tion in the thirty-feventh chapter of Ecclefia/hcus , by the mouth of
the wife man; Son, prove thy foul in thy life: and if it be wicked,
give it no power f . He gives the reafon in another place : A wicked
foul Jball dejlroy him that has it J. And in the eighteenth chapter
he gives us to underftand what it is, Not to give liberty to our foul t
viz. not to follow her motions and depraved inclinations, but
carefully to reprefs them. Go not, fays he, after thy //?/, but turn
away from thy own will ; this is to be underftood when it is evil.
Ifthou give to thy foul her defer es, fie will make thee a joy to thy ene-
mies .
We muft therefore know in our youth the inclinations of our
fouls ; that we may reprefs them when they are wicked. It is die
firft knowledge we muft learn, and to which we muft in good time
apply ourfelves, that we may pradtife it all our life. It is the
fcience of fciences, without which all others are of no advantage:
for what does it profit us to know all other things, and to be ig-
norant of ourfeives ? " Begin your ftudy with the knowledge of
*' yourfelf, (fays S. Bernard f ) it is in vain to extend your know-*
" ledge to things which belong not to you, neglecting yourfelf.
c< What doth it avail if you gain the whole world, and lofe
** your own foul ? Whatever wifdom you poflefs,, if it be not fo
" for yourfelf, the greateft part of knowledge is wanting. A1-.
*< though you mould know all the higheft myfteries of faith, and
" all the fecrets included in nature, if you know not yourfelf, you
are like to him who builds without a foundation, preparing a
f< ruin rather than an edifice." And it befalls them who neglect
this knowledge of themfelves, as it did that philofpher, who being
attentive to the confideration of the ftars, fell into a deep ditch
/or want of looking to himfelf, and became the object of laughter
to the fpectators.
e
* Ambr. lib. i Offic. c. 4. f Eccli. xxxvii. 30. Eccli. ?i. 4. $ Ec-
li. xviii. 30, 31. f Lib. . de Coniideradone cap. 3..
in CHRISTIAN PIETY. 7$
Be careful then, dear Theotimej to exercife yourfelf in the know-
ledge of yourfelf, and in moderating your affections : learn in time
that you muft not follow all the motions and inclinations of your
foul, but that there are many which you muft refift with all your
power by the grace of God. To attain to this knowledge and
moderation you muft perform three things.
1. Accuftom yourfelf to make reflection up- Praftice.
on yourfelf, to obferve your inclinations, and
the vices to which you are fubjet ; you will difcover fome paf-
fion or vice, which over-rules ; either pride, anger, love of plea-
fures, or the like. You will difcover others which will fpring up
from time to time, and which will encreafe unlefs you carefully
reprefirthem. Sometimes it will be an unwillingnefs to learn, and
difofoedience ; fometimes floth j often impurity : fometimes lying
and deceit; fometimes curfing and fwearing; at other times dif-
cord and revenge ; and fo of others. When you fhall difcover
them, permit them not to grow up :
*' Principiis obfta : fero medicina paratur,
*' Cum mala per longas invaluere moras."
" The motion unto ill at firft withftand :
" The cure's too late, when vice hath got command."
Endeavour quickly to apply the remedies. In the third and fourtk
part you will find them for every one of thefe vices.
2. Since we cannot oftentimes gain a competent knowledge of
ourfelves, efpecially in our youth, feek to be admonilhed of your
wicked and dangerous inclinations, by thofe who know you ; aj
your mafters, and particularly your ghoftly father. Readily give
car to what he (hall tell you, and labour to correcl: yourfelf.
3. Above all, be diligent in begging of God frequently the grace
to know yourfelf, and to reform the evil which is in you. O my
God enlighten my darknefs*, that I may know all that is in me dif-
pleafing to thy divine majefty, and that I may amend it by thy
grace ! Offer frequently to him that excellent prayer of St Au-
guftine y " Lord give me grace to know thee : Lord give me grace
" to know myfelf." This, Theotime, is the two-fold knowledge
which alone is neceflary, that of yourfelf, and that of God. The
firft produces humility and amendment, which is the beginning of
virtue. The fecond produces Charity and the love of God, which
is the height of perfection. CHAP.
* Pfalm xvii. 29.
j6 The INSTRUCTION of YOX/TH
CHAP. XVI.
Of the reading of pious book*.
Fourteenth r I ^HE ivife man ivill feek out the ivifdom of all the
means ) reading A ancient s y and will be occupied in the prophets* y
good books. that is, in the reading of holy things. It is another
means which the wife man affigns you as very ne-
ceflary, and ufeful for acquiring and preferving virtue.
We only become learned by the ftudy of fcience ; in like man-
ner \ve only become virtuous by our application to virtue. We
have (hewn above, that inftruction is neceflary to learn virtue ;
now we receive not inftructions from mailers only, but alfo by
reading books. We are not always near our paftors and directors
to learn from them the way of virtue. Their inftructions, their
admonitions, their exhortations, their counfels, Continue but for a
time ia our memory ; we eafily forget diem if they be not main-
tained and renewed by the reading of books, and meditation upon
holy things.
For this reafon the wife man in EccleJiaJHcus\ y after he had faid,
that to acquire wifdom we muft hearken to the document's of the
wife, adds this other mean as neceflary, viz. that we muft ftudy
and meditate upon the law of God. Let thy thoughts, fays he, be
upon the precepts of God, and meditate continually on his commandments^.
Charity, Theotimcy is a fire which muft necefiarily be kept up by
good thoughts and pious actions : if this nouriihment be taken
away, me becomes weak, and at length entirely extinguimed j if
that fail not, ihe is enframed, and daily encreafes. Now the fource
of thefe thoughts and affections is the reading of pious books, which
ferves as an inftrument of divine grace to infpire us with them.
It was by this that God wrought that won-
Example. derful converfion of St. Augujlme y which was
begun by the reading of a book called Horten-
ftusy treating of wifdom, as he himfelf relates in the third book of
his confemons$, it was forwarded by an account of the conver-
fion of two courtiers, reclaimed by reading the life of St. Antony,
and was at laft perfected by reading the New Teftament, which
a voice from heaven commanded him to read, faying, Take and read.
By this was wrought that wonderful change of S. Serapion,
whom the reading of the gofpel moved fo ftrongly, that he left all
his goods, and having given them to the poor, even to his wearing
apparel,
* Eccli. xxxix. i. | Chap. vi. t Eccli. vi, 37- Chap. iv.
in CHRISTIAN PlETY. 77
apparel, he went through the ftreets with a New Teftament under
his arm, faying, behold what has JJript me. O the great force of
pious reading ! How is it poffible that fo holy and fo powerful a
means for the converfion of fouls, ihould be fo much neglected !
But it is not fuflicient to read good books,
we mufl read to profit by them ; for this end A profitable ivay
obferve in your reading thefe following con- of reading.
ditions.
1 . Read not for curiofity, and only to pleafe the mind, but out
of a defire to learn how to live well ; and to make your reading the
more profitable, remember to begin it in general with raifing up
your mind to God*, in order to beg of him the grace to learn
fomething for your inftruction.
2. Read with great refpect, confidering that it is God who
fpeaks to you in your book. It is a confideration of the holy fa-
thers, who fay, when we pray, we fpeak to God ; and when we
read, he talks to us.
3. Read not many books, but only two or three well chofen,
which may be proper to ftir you up to virtue, and which may af-
ford you the means : As S. Auftin's confeffiont y the imitation ofChr!jl t
the introduction to a devout life, thejinners guide, compofed by Gra-
nada, or fome other, according to the advice of your confeflbr.
4. Read in order, that is, beginning at the beginning, and con-
tinuing until the end, otherwife your reading will be to little ufe.
5. Read but little at a time, and that flowly and attentively;
make reflection upon the things you read ; endeavour to draw fome
good refolution from thence, and beg of God the grace to put it in
execution.
6. Read often, that is, either every day, or at leaft from time to
time in the week, chiefly upon Sundays and feafts.
7. Content not yourfelf with having read a book once over, but
perufe it often. If you read it not out of curiofity, but to learn vir-
tue, you will find the fecond reading more profitable than the firft ;
you will the more eafily become mafter of your book, you will re-
tain it better, and reduce it more into practice.
Obferve, Theotimc y what has been here faid, and carefully put it
in practice. It is too plainly feen how little profit young perfons
receive from good books they read ill, without concern, or reflexion}
which mows how little they defire to advance in the way of virtue ;
as on the contrary a relifli for good books denotes a progrefs in
piety. CHAP.
* Pfdlra cxviii.
78 The INSTRUCTION of YOUTH
CHAP. XVII.
Advice agaitift bad books.
WHEN I exhort you to read good books, I advife you at the
fame time entirely to refrain from bad ones, fo deftruclive
to morals, that there is nothing more pernicious to youth.
It is one of the moft effectual means the devil has invented to
corrupt our minds, and which generally fucceeds. He has raifed
up an infinite number of all forts, in all languages, at all times, and
ftill devifes new ones. The greateft part are difguifed under the
appearance of learning or eloquence, or of fome ingenious inven-
tion ; and are by fo much more dangerous, as under thefe difguifes
they conceal a mortal poifon, which is deeply imbibed in the foul.
Young perfons read them with pleafure and eagernefs, and eafily
remember them : difcourfes are forgotten, but books ftill remain in
their hands, which they have time to give attention to, and fwallow
down by degrees their deadly poifon.
Such books are always pernicious and deftru&ive j for fome
produce in their minds doubts and errors ; others pervert the
judgment, corrupt good inclinations, making that appear good
which is evil, and that evil which is good ; others teach vice, raife
our paffions, enflame concupifcence, and kindle difhoneft love in
the hearts of the moft chafte ; there are none which leave not
behind them much caufe to repent the reading of them.
Thefe books are pernicious to all, but moft hurtful to young
perfons, who are more apt to receive their ill impreffions through
the tendernefs of their minds and the inclinations they too often
have for ill. Youth ought therefore to avoid them as the produc-
tions of the Devil, and as a deteftable poifon, which hell vomits
upon earth to infect and deftroy fouls.
1. Such are all heretical books, which teach errors in faith, and
which attack the truths -received by the church.
2. All impious books, which turn religion and holy things into
derifionj which blame the ceremonies, and received cuftoms
thereof; or which feoff at perfons confecrated to God, as priefts
and religious : fuch alfo as abufe the facred fcripture by wicked
and profane applications.
3. Lafcivious and immodeft books, which wage open war
againft chaftity.
4. Books which treat of love, although they be not openly-
lewd, fuch as moft of the poets, and the greateft part of romances.
Thefe
in CHRISTIAN PIETY. 79
Thefe books are more dangerous than thofe of the third fort, be-
caufe thofe openly teach wickednefs, and eafily create an averfion
to themfelves in fouls which have yet fome fhame and confcience ;
but thefe not feeming to be direftly bad, attract the mind by their
fair difcourfes, and by the agreeablenefs of the fubjecT:, delighting
the fenfes, enflame the heart with impure love.
Avoid all thefe books, Theotime, as inventions which the Devil
has found out to deftroy you. You can fcarce ever read them
without a mortal finj for you either entertain evil thoughts, (a
voluntary confent and delight in which is criminal in the fight of
God) or expofe yourfelf to the evident danger of entertaining them.
If you have any of thefe books, keep them not, part with them,
notwithstanding any resolution you have made not to read them.
Curiofity will tempt you, and overcome you at the end j it is a
ferpent, which when you think the leaft on it, will give you a mor-
tal wound.
Say not that thefe books are well compofed, that the difcourfe is
eloquent, that you learn there to fpeak well, and many excellent
things : for I mall anfwer you with St. Augiifline t " That all this is
** but a falfe pretext, by which you deceive yourfelf ; and that by
Cl thefe wicked books we learn not to fpeak well, but only to be-
** come bad, and commit vice with lefs reftraint *." I tell you,
you may draw eloquence from other places than from thofe cor-
rupted fountains; and that eloquence or fcience is fatal, which
cannot be acquired but with the lofs of one's foul and eternal hap-
pinefs.
CHAP. XVIIL
Of pious converfnt'ion.
THERE is yet a mod important means to acquire virtue, viz.
to converfe with virtuous perfons. Nothing has fo great
power over the mind as example, whether good or bad. Man is
naturally inclined to imitation, and to aft that which he fees others
do. Now if example has fuch an influence over the mind, it is
principally in converfation, where it has fo much more force, as it
is nearer and more frequent. And if it has fo much power over
men, it has a wonderful influence upon young people, as we fee
by experience.
For
* S. Aug. lib. a. confe/T. cap. 16.
8o The INSTRUCTION of YOUTH
For this reafon one of the moft important advices which can be
given to thofe wko afpire to virtue, and particularly to young per-
fons, is that of pious converfation.
It is there, Theotime, virtue is inftilled into the mind -with plea-
fure. The example of others makes fecret, but ftrong impreffions,
which move the foul to imitation. A man infenfibly embraces
their judgments and maxims, learns to fpeak and aft like them,
and believes it his duty to do what he fees others perform. A no-
ble fpirit blumes to fee itfelf overcome by its companions : and it is
a fign of a wicked difpofition, and of a mind totally abandoned
by God, when the example of others makes no impreflion, but
perfifls in vice amidft patterns of virtue.
This moft powerful means is alfo taught by the wife man in
EC cleft ajlicus *, Treat, fays he, with the wife and prudent. Let jujl
men be thy gitejls^. The reafon of this counfel is given in the
Proverbs ; becaufe he that walketh with the wife, Jfjall be wife :f .
Now there are two forts of virtuous perfons with whom you
ought to converfe.
1. Endeavour to aflbciate yourfelf with difcreet perfons, who
furpafs you in age as well as in wifdom and virtue. It is the advice
of the wife man in the words I quoted above, and alfo in chap. vi.
where he fays, Stand in the multitude of ancients that are 'wife, and
join thyfelf from thy heart to their wifdom ; that is, take pleafure
in their fociety, and avail yourfelf of their wife difcourfes and
good examples. S. Ambrofe gives the fame advice to young people
in his offices H, where he fays, " That it is very profitable for
young perfons to follow wife men, becaufe it helps them much
" to learn virtue, and give fome proof of their integrity. And
" that young perfons, converfing with wife men, mew, that they
" imitate thofe with whom they afibciate ; and it is judged that
11 they form their lives according to theirs with whom they keep
" company."
2. Converfe with thofe of your age and profeflion, whom you
know to be addicted to virtue : their example will make great im-
preilion upon your mind, and will fweetly draw you to imitate
them : make a good choice, pra&ifing exa&ly that excellent advice
of S. Jerom to Nepotian ; " Aflbciate, fays he, yourfelf with thofe
<c whofe converfation may give no blemifh to your reputation,
" who are better adorned with virtue than with garments, and
" who
* Chap, ix- t Eccli. ix. ai, aa. Prov. xiii. so. Eccli. vi. 35.
<T Lib. a.
in CHRISTIAN PIETY. 81
who delight not in curling their hair, but who carry modefty in
** their behaviour." Keep company with fuch, love their conver-
fation, often take notice of their modefty, of their piety, of their
virtuous actions, and endeavour to imitate them by a holy and
bleffed emulation, which will not permit you to be laft in the fervice
of your creator*
C A A P. XIX.
Of devotion to tke BleJJed Virgin^ and S. Jofeph.
ONE of the laft means which I afiign, but
alfo one of the moft effectual, for ac- Sixteenth toeans,
quiring virtue in youth, is, devotion to the
Blefled Virgin. It is infallible to fuch who afllduoufly employ it,
becaufe it affords at the fame time the moft powerful interceffion
in the fight of God for obtaining his favour, and the moft perfect
model for our imitation*
Next to God, and the moft adorable humanity of his Son Jefus
Chrlfly it is me whom we muft chiefly honour and love, by reafon
of that moft fublime and excellent dignity of mother of God,
which raifes her above all creatures that God has ever created*
By her we may receive all the affiftance which is neceffary for us,
She is moft powerful with God, to obtain from him all that {he
fhall aflc of him. She is all gbodnefs in regard of us, by applying
to God for us. Being mother of God, he cannot refufe her re-
queft ; being our mother, me cannot deny us her interceffion when
we have recourfe to her. Our miferies move her, our neceflities
urge her j the prayers we offer her for our falvation bring to us all
that we defire : and St. Bernard is not afraid to fay*, " That never
** any perfon invoked that mother of mercy in his neceflities, who
has not been fenfible of the effects of her affiftance."
Although the Blefled Virgin extends her goodnefs to all men, yet
we may fay fhe has a particular regard for young people, whofe
frailty (he knows to be the greateft, and neceffities moft urgcnt v
efpecially for the prefervation of chaftity, which is moft affaulted
in that age, and of which fhe is a fmguiar protectrefs. Hiftory is
full of examples of faints, who have preferved this great virtue in
their youth, by the affiftance of this Queen of Virgins ; and expe-
rience affords daily examples of thofe who have gained great yic-
Q tories,
* Serm. 4. de Aflumpt.
$2 The INSTRUCTION of YOUTH
tories, by the recourfe they have had to her interceflion, and wh
have happily advanced themfelves in virtue under her protection,
and by the graces Ihe obtains of God for them.
Be therefore devout to the Bleffed Virgin, dear Tkeotime; but let
it not be the devotion of many, who think themfelves fo, in offering
fome prayer to her, more by cuftom than devotion ; and on the
other fide exceedingly difpleafe her by a life full of mortal fin, which
they commit without remorfe. What devotion is this, to defire
to pleafe the mother, and daily crucify the fon, trampling his
blood under their feet, and contemning his grace and favour ? Is
not this to be an enemy both to fon and mother.
O dear Theotimey your devotion to the Blef-
True devotion to fed Virgin muft not be like that, it muft be
the BleJJed Virgin, more generous and more holy.-, and to fpeak
plainly, if you will be a true child, and a.
fincere fervant of the Blefled Virgin, you muft be careful to per-
form four things.
1 . Have a great apprehenfion of difpleafing her by mortal fin, and
of afflicting her motherly heart by difhonouring her fon, and def-
troying your foul j and if you chance to fall into that misfortune,
have recourfe readily to her, that fhe may be your interceflbr in re-
conciling you to her fon, whom you have extremely provoked.
" She is the refuge of finners as well as of the juft, on condition
" they have recourfe to her with a true defire of converting them-
" felves, as St. Bernard fays" *.
2. Love and imitate her virtues, principally her humility and
chaftity. Thefe two virtues among others rendered her moft plea-
fmg to God ; fhe loves them particularly in children, and is pleafed
to affift with her prayers thofe whom fhe finds particularly inclined
to tliofe virtues, according to the fame faint. Ibid.
3. Have recourfe to her in all your fpiritual neceflities: and for
that end offer to her daily fome particular prayers, fay your beads,
or the little office fometimes in the week, perform fomething in her
honour on every Saturday, whether prayer, abftinence, or alms;
honour particularly her feafts by confeflion and communion.
4. Be mindful to invoke her in temptations, and in the dangers
you find yourfelf in of offending God. You cannot (hew your
refpedr. better, than by applying yourfelf to her in thefe urgent
neceflities, and you can find no fuccour more ready and favourable
than hers. It is the counfel of St. Bernard; If the winds of
" temp-
f Se.rm. i. fupcr Salve Regina.
in CHRISTIAN PIETY. 83
" temptations be raifed againft you, if you run upon the rocks of
" adverfity, lift up your eyes towards that ftar, invoke the Blefled
" Virgin. In dangers, in extremities, in doubtful affairs, think
" upon the Blefled Virgin, let her not depart from your mouth,
" nor from your heart : and that you may obtain the afliftance of
" her interceflion, be fure to follow her example *."
If you perform this, you will have a true devotion to the Blefled
Virgin, you will be of the number of her real children, and me
will be your mother, under whofe protection you mail never perifh.
Remember well that excellent fentence of S. Anfelm, who pre-
fumed to fay, " That as he muft unavoidably perifh who has no
" affe&ion to the Blefled Virgin Mary, and who forfakes her; fo
" it is impoflible he fhould perifh who has recourfe to her, and
" whom fhe regards with the eyes of mercy."
I mall conclude with an excellent example A remarkable
which I fhall produce for a proof of this truth f. example.
St. Brigit had a fon who followed the profeflion
of a foldier, and died in the wars. Hearing the news of his death,
(he was much concerned for the falvation of her fon, dead in fo
dangerous a condition ; and- as fhe was often favoured by God
with revelations, of which fhe has compofed a book, fhe was
aflured of the falvation of her fon by two fubfequent revelations.
In the firft, the Blefled Virgin revealed to her, that fhe had aflifted
her fon with a particular protection at the hour of death, having
ftrengthened him againft temptations, and obtained all neceflary
graces for him to make a holy and happy end. In the following,
fhe declared the caufe of that fingular afliftance fhe gave her fon,
and faid, it was in recompense of his great and fincere devotion he
had teftified to her during his life, wherein he had loved her with a
very ardent affection, and had endeavoured to pleafe her in all things.
This, Theotime, is what real devotion to the Blefled Virgin did
merit for this young man, and for many others : fhe will be as
powerful in your behalf, if you have a devotion to her, if you love
and honour the Blefled Virgin in the manner we have mentioned.
But in fpeaking of the devotion to the Blefled
Virgin Mary, I cannot pafs by her dear fpoufe, Devotion to faint
the glorious St. Jofeph. This great faint having Jofeph very pro-
had the fingular happinefs of being chofen to foable to young per-
have the care and guardianfhip of the fon of fens.
God in his infancy and youth, it muft needs
G 2 follow,
* St. Bern. Horn. a. fuper MifTus eft. f Revel, of S- Brig. cap. 13.
$4 Yhe INSTRUCTION of YOUTH
follow, that he will be favourable to young perfons, and cherifh
them tenderly in that age, which he faw fan&ified by the Son of
God. He ferved him in all the neceflities of life, to which he was
pleafed to fubmit himfelf for our love : he freed him from the
persecutions of his enemies j he bred him up in his infancy, go-
verned him in his youth ; he faw him fubmit to his commands ; he
was a continual witnefs and admirer of the graces and virtues ap-
pearing from day to day in his tender years, as the fun difcovers
its light as it rifes higher.
Ought we not to believe that this faint, who had fo much familia-
rity with Jefus Chr'tft when a child, loves with a fingular tendernefs
the children of Jefus Chrift, and particularly thofe who endeavour
to conform themfelves to that divine youth by the imitation of his
virtues, and that he will be their protector and interceflbr before
Jefus Cbrijl.
Fix your affe&ion, Theotlme, upon this great faint, and honour
him with a particular refpedl : take him for your patron, and for
the protector of your purity. Pray to him daily with much con-
fidence, and above all in your neceflities, and you will receive
wonderful help. Aflc of him, by the care he had of the divine
infancy of Jefus Chrijl, that he would preferve your youth from
the dangers of your falvation ; and that he would aid you to retain
in your foul that divine Saviour, as he was employed in taking care
of him whilft he was in the world.
CHAP. XX.
Of devotion to our angel-guardian, and to the faint of one's name.
GOD loves us with fuch tendernefs that he
gives to every one of us an angel for our
man race, feven- guardian, employing by an incomparable good-
teenth means. nefs his mofl perfect creatures in our fervice,
even thofe celeftial fpirits which are created
Inceflantly to contemplate him, and continually to ferve him in
heaven. O Tkeotime, how great is the bounty of God, to depute
no lefs than a prince of his court for the conduct of a poor fer-
vant ! and, as St. Bernard fays excellently well * " not to be con-
" tent to fend his Son to us, to 'give us his Holy Spirit, to promife
" the enjoyment of himfelf in heaven ; but to the end there fhould
" be
* Serm. 12. in Pfal. qui habitat.
in CHRISTIAN PIETY. & 5
" be nothing in heaven unemployed for our falvation, he fends his
" angels to contribute thereto their fervice ; he appoints them our
" guardians, he commands them to be our mailers and guides."
Entertain particular love and honour for him to whom God has
entrufted you. He is always near to conduct and guard you j he
infpires you with good thoughts ; he affifts you in important affairs;
he fortifies you in temptations ; he diverts many misfortunes which
otherwife would befall you, whether temporal or fpiritual ; and he
continues thefe good offices in proportion as you have recourfe to
him. What is it that you owe not to fuch a director and guar-
dian ?
St. Bernard fays, " that the being guarded by our good angel
" ought to infpire us with three things, refpefty lovt t and confidence.
if Refpecl; for his prefence, love or devotion for the good-will he
" has for us, and confidence for the care he has of our preferva-
tion."
1 . Shew then, Theotime, a great refpe& to your angel ; and,
when you are tempted to any wicked action, call to mind his pre-
fence, and be amamed to do that before him, which you would
not dare to commit before a virtuous perfon.
2. Love him tenderly, and recommend yourfelf to him daily.
Befeech him that he would direct your actions, and protect you
from the misfortunes of this life, and above all from fin, which is
the greateft of all evils.
3. Remember to have recourfe to him in all your neceffities,
and principally on two occafions :
The firft is, when you deliberate or undertake any important
affair, wherein you have need of counfel and affiftance. Entreat
your good angel to conducl: you in that affair, fo that you under-
take it not, except it be according to the will of God, for his
fervice and your falvation, and to aflift you in bringing it to a
happy iffue. This means is very efficacious to make your affairs
fucceed ; it is impoffible they fhould not profper under fo good a
guide, who is mofl faithful, wife, and powerful.
The fecond is, when you are aflaulted with any temptation,
and in danger of offending God. " As often as any tribula-
" tion or violent temptation aflails you, (fays St. Bernard*} im-
f plore your guardian, your teacher, your affiftant in tribulation."
This remedy, Theotitne, is very powerful in all temptations, and
efpecially in thofe againft chaftity, of which the angels are lovers,
G 3 and
* Serm. ia. in Pfal. in qui habitat.
86 The INSTRUCTION of YOUTH
and particular prote&ors, as being a virtue which renders men like
to themfelves, and which makes them imitate upon earth their moft.
pure and celeftial life. " From whence," fays St Ambrofe*^ " it is
**" no wonder if angels defend chafte fouls, who lead upon earth
" a life of angels."
Next to your good angel, honour particular-
Devotion to our ly your patron. The names of faints are given
patron. us at baptifm, that they may be our protectors
and intercefibrs with God, and that by their
prayers, and the example of their virtues, we may acquit ourfelves
worthily of the obligations of a Chriftian life, whereof we make
profeffion in baptifm. " Honour and love him whofe name you
" bear, recommend yourfelf daily to him, but to obtain his affif-
<f tance, remember to imitate his virtues f."
CHAP. XXI.
Of keeping fejlivals y and particularly Sundays.
THE celebration of feftivals is alfo an efficacious means of ac-
. quiring virtue, when it is well obferved according to the
intention of God and the church. Thefe arc
The primitive in- the days appointed for men to attend the fervice
Jlitution of fefti- of God, and the fanctification of their fouls.
veils. Thefe days being well employed caufe men to
make a fpeedy progrefs in the way of falvation.
The inftitution of holy days is as ancient as the world, at the
beginning whereof the fcripture fays, that God having created all
things in fix days, gave his blefling to the feventh, and fan&ified
it in memory of the accomplifhment of his works J. 'He prefcribed
the manner how he would be honoured on that day. He added
alfo other days, which he would have employed in acknowledg-
ment of his moft fignal benefits, and for the fan&ification of his
people.
This inftitution has been continued, augmented, and perfected
in the new law. Continued by the fanftification- of the feventh
- day, except only that it was transferred to the next day after the
fabbath of the Jews^ t the day of the refurredion of our Lord, of
the
xxiii
* Horn. 3. de Virginitate. f S. Aug. Serm. 39. Gen. if. Levit.
iiii. f S. Leo, Epift. 8x.
in CHRISTIAN P i s T T. 87
the coming of the Holy Ghoft, and of many other myfteries.
Encreafed by many feafts to honour the myfteries of our redemp-
tion, and the favours God has beftowed upon the Blefled Virgin
and the faints. Perfected as to the manner of celebrating them,
which is far more elevated, more fpiritual, and more perfect than
in the old law, which, as the apoftle fays, brought nothing to per-
feffion *.
This perfection does not confift in material In what thefanc-
facrifices, as in that law, nor in a bare refrain- tification ef feafts
ing from corporal and fervile works, as the csnfijls.
generality of Chriftians feem to efteem it ; but
it requires an interior and fpiritual worfhip, wliich is performed
by praifing God, thankfgivings, prayers, contrition, reading pious
books, and other like good actions, which are the facrifices God
expects from us on thefe days.
" The obfervauce of the Chriftian fabbath confifts, as Origen
" fays very well, in quitting all temporal concerns, to apply our-
" felves to thpfe of our falvation , to go to church, to hear the
" divine word, to think upon heaven, to afpire to glory, to call to
" mind the laft judgment ; forgetting things prefent, to employ
" our thoughts upon thofe which are eternal f."
An obfervance which not only celebrates a feftival upon earth,
but in heaven to the angels, who rejoice ; and to God himfelf, " to
" whom," as the fame author fays, " the falvation of men is a
great feaft,"
Such a keeping of holy days as this, is a great means of acquit
ring and vifibly improving virtue, for which end it is principally
commanded. Wherefore I admonifli you here, Theotime, to acquit
yourfelf worthily thereof ; and not permit yourfelf to be carried
away by the example of many, who profane thefe holy days by
finful actions. Some fpend them in temporal employments and
affairs, without refpect or diftinction as the moft profane. Others
pafs them in idlenefs, and vain amufements, as if feafts were
appointed for nothing elfe but diflipation, not confidering that if
it be commanded to reft from corporal works on thefe days, it is
to apply the mind to pious things ; " and that to keep the feaft in
" that idle manner, is to obferve it carnally, as S. Augujiine
c * fays \" and after the manner of the Jews, who violate the re-
pofe of holy days by committing evil, and who would be lefs cul-
G 4 . pablc
* Heb. vii. 19. f Origines horn, 23. in Numeros. t Pfal. xxxii.
g8 The INSTRUCTION of YOUTH
pable, in tilling the earth all the day, than in fpendirig it in mer-
riments. Others employ themfelves on Sundays in finful actions, as
in debauchery, in drunkennefs, in irrimodeft difcourfe, in quarrels,
in righting and gaming, and other like diforders, which change
the feafts of God into the folemnities of the Devil, and afford a
fubject of joy * to thofe wicked fpif its, as they are the object f of
abomination to God, according to the teftimony of the facred
fcripture.
Be not therefore of the number of thofe,
'The firjl thing who abufe fo holy and neceffary an inftitu-
ihat ought to be done tion ; but fpend your time religioufly upon holy
oh Sundays. days in the fervice of God, and the fandtifica-
tion of your foul, according to the intention of
God and his church.
i. Becaufe the greateft hinderance to the
Not to offend God. fan&ification of feafts is fin, offend not God
on thofe days ; for although fin ought at all
times to caufe a horror, yet it is then niore criminal. " He who
" fins, (fays Origen.) celebrates a feaft of fin, and not a holy day
" of Godi." If the fault of him who gathered a few Packs upon
the fabbath was judged fo great, that he deferved to be ftoned to
death by the commandment of God himfelf ; what crime will it
be to violate the fanftity of a Sunday with a mortal fin ? If a fer-
vile work, which is not bad in itfelf, be efteemed contrary to the
holinefs of a fabbath, how much more a fin, which infinitely
difhonours God, which profanes the fandtity of his living temple,
and which is the moft fervile of all actions ? becaufe by fervile
works we ferve but men, and by fin we render ourfelves the fer-
vants of fin, and flaves of the Devil, according to that fentence of
the fon of God, Whofoever coinmitteth fin y is thefervant of fin , and
after him of his apoftle f .
2. Examine carefully your confcience upon Sundays , and wipe
away the fins of the paft week by contrition and good works, and
frequenting the facraments.
Approach them as often as you can upon thefe days, but parti-
cularly when you have the leaft doubt of not being in the grace of
Godj
fe Lam. i. f Ifaiah i. J Ibid. Orig. num. 15. $ John viii. 33.
Rom. vi. and Pet. ii.
in CHRISTIAN PIETY. <jr
God , never fail on this occafion. You would not upon a holy
day appear before men with dirty or torn cloths ; on the contrary,
you drefs yourfelf more decently in refpeft to the day ; and dare
you appear before God on the fame day with a foul defiled -with
f:n ? We adorn more richly the altars and material temples to ho-
nour God on thofe days, and will you permit your foul, the living
temple of God, to remain in a ftate which infinitely difpleafes
him ? " To what (fays S. Led] do all the exterior ornaments ferve,
" if the interior be full of corruption and fin *? Keep well in
" mind that fentence of S. Auguftine, which fays, that he who does
" not preferve chaftity in his body, and purity in his mind, only
" celebrates a feaft of fadnefs and mourning upon holy days. He
" gives the reafon, becaufe it is impofiible he (hould partake of
" real joy, whofe confcience reproaches him with the thought, that
" his foul is inhabited by the Devil, and not by Jefus Chrl/l\. n
Confider attentively this reafon.
3. In the third place, be careful upon Sundays and folemn feafts
to be prefent at the divine office which is performed in the church.
St. Aiigitjllne J, in his confelTions acknowledges the advantage he
received from thence after his converfion. He fays, that at the
beginning he was fcnfibly moved with the church fong, which
foftening his heart, drew from him abundance of tears, he profit-
ted more and more, as he began to be touched more feelingly by
the fublime fenfe of the fong, than by the fong itfelf. This wiH
happen to you, if you be prefent at the office of the church, not
to difccurle, to laugh, to look about, to falute one -another, to fee
and to be feen, as it happens to many by a fad and deplorable
abufe ; but with a great interior modefty, with a mind recollected
and very intent upon pious things.
4. Often hearken to the word of God in fermons, difcourfes,
exhortations, and inftru&ions, which are made in the church upon
Sundays and folemn feafts. At home on thofe days apply yourfelf
to the reading of fome pious book, which may be profitable to
your falvation. Converfe with devout perfons, and feek their
company. Let your recreations be more, moderate on thofe days,
and always accompanied with a modefty Agreeable to the fan&ity
of the day.
In
* Serra. 3. de Quadrag. f S. Aug. Scrm. 115, Lib. 10. Cap. 33.
9 The INSTRUCTION of YOUTH
In fliort, employ the repofe of holy days in thinking upon the *
eternal reft they reprefent, to which you muft earneftly afpire,
and in meditating on the great and happy f folemnity which {hall
be celebrated in heaven, where the fight of God filling the blefled
with immortal joy, will afford a feaft which will never have an end,
but will laft for all eternity. It is principally on thefe days, Tbeo-
time, that we muft fay with the prophet, How lovely are thy taber-
nacles , O Lord of hojls ! my foul longeth and fainteth for the courts of the
Lord. Blejftd are they that dwell in thy houfe O Lord : they ftall
praife thee for ever and ever, Blejfed is the man whofe help is from
thee : in his heart he hath difpofed to afcend to the eternal temple of
God byjleps of virtue, in the vale of tears t in the place which he hath
fet t or brought himfelf to by his fin f .
CHAP. XXII,
Of going to the parijh.
I ADD here this fubjeft, becaufe it contributes to the fanclifica-
tion of holy days, of which I have fpoken, and is a powerful
means of conducting men to folid piety; wherefore let me give
you fuch neceflary inftruclion, as you may make ufe of all your
life.
Thefirjl injlitu- To give you an account of this from the
tion of parijhes. beginning, you muft know, that the apof-
les, after the afcenfion of the fon of God,
having changed the fabbath of the Jews to the firft day of the
week, to be dedicated to the fervice of God, and to the fan&ifica-
tion of fouls, appointed on that day the aflemblies of the faithful,
where every one fhould be duly prefent, to pray in common, to
hear the divine word, to aflift at the celebration of the divine
myfteries, at the participation of the facraments, and at the ga-<
thering of alms for the affiftance of Chriftians in neceffiry.
The acts of the apoftles give us the marks of this inftitution :
When we were ajftmbled to break bread on the firft day of the week ;
and S. Pa;>/, on the firjl day of the week let every one of you put apart
with kimfclf, laying up what it /hall well pleafe him. Where by the
words Unafabbatiy One of the week, is underftood the firft day of
the
* Heb. IT. -j- Ifaiah xxxiii. i Flam Ixxxiii. a, 3, j, 6. $ i Cor.
riii.
in
CHRISTIAN PIETY. 91
the week, fo called by St. Mark*, early on one of the falbaths ; that
is, the fir ft, as St. Matthew \ explains it.
In both thefe places the day of the refurre&ion of our Lord is
fpoken of, which was called from thence the Lord's day, as St.
John calls it J.
As to the afiemblies of that day, the tenth canon of the apoftles
clearly ordains, that " All Chriftians who were gathered together
" in the church on folemn days, mould hear there the facred
" fcriptures, and the gofpel, and be there prefent at the prayer,
" even till the end, and there communicate ."
St. Ignatius, cotemporary with the apoftles, makes mention
thereof in one of his epiftles, and other ancient authors ; but above
all S. Juftin Martyr, who lived in the fecond age, in the year 150 ;
and Ter tuition, who lived 30 years after.
S. Juftin, in the fecond apology he made for the Chriftians,
defcribes diftinftly all that was performed in thofe afiemblies, whick
is the fame that is now done at the parifli mafs. He fpeaks in thefe
terms ; " On the day which is called Sunday there are afiembled
" all thofe who live in the town or country, and there are read the
" book of the apoftles, or the writings of the prophets, according
" as time permits. After the reading, he who prefides makes a
" difcourfe, by which he inftrutts the people, and exhorts them.
** to pra&ife thofe excellent things which were read : afterwards
'* we all rife, and offer our prayers to God, Thefe things being
" rimmed, there is an oblation made of bread and wine and water,
" the celebrant continuing his prayers and thankfgiving, the people
" anfwering by their acclamations, Amen. Then is performed
" the diftribution and communication of the holy myfteries to
" every one prefent. Laftly, thofe who are more wealthy, give
" their alms, which are gathered, and fent into the hands of the
" fuperior, who employs them to the neceffities of the poor, of
" whom he is to take a charge ^f."
Tertullian in his apologetic j|, fays, " That the Chriftians af-.
" fembled together in companies, forming as it were a body of an
" army, wherein by their prayers they encounter with God, to
" whom this kind of violence is very pleafing. In thefe meetings
" a portion of fcripture was read, which ferved to nourifh faith,
" to raife hope, and ftrengthen the courage of the faithful. There
" were
* Mark xvi. 2. f Matt, xxvh'i i. J Apocalyfe i. 10. Can. 10. Apoft.
f S. Juftin apol. . |j Chap. 39.
$2 The INSTRUCTION of YOU'TH
<c were made neceffary exhortations' and admonitions to every one;
" moreover when any one had committed a fault that deferved
" chaftifement, he was punifhed by exclufion from thefe holy
" afTernblies, which was accounted one of the greateft punifh-
" ments." Afterwards he fpeaks of alms, which were there given
for the relief of die poor and afflicted.
We muft here take notice, that during the three firft ages of the
church, wherein fhe lived amidft perfecutions, it frequently hap-
pened that the Chriftians had not any appointed public places,
wherein to meet, but held their aflemblies in private houfes, and
very fecretly. But after God was pleafed to give peace and liberty
to the church under Chriftian emperors, they openly began to build
churches, where the faithful affembled on Sundays and holidays,
under the conduct of a paftor, who was given them to have the
care of their fouls. '
It was then, when the ufe of parifhes and of the parochial mafs
on thefe holy days began to appear in its luftre, which has ever
fince been kept up in the church, and recommended to the faithful
with much care, as a thing neceflary for the fervice of God, and
the falvation of fouls, for the inftruftion of the people, and regula-
tion of their lives 5 moreover to preferve the order and difcipline
of the church, it has been alfo commanded as a thing of obligation.
This appears from moft councils, both general and particular,
in every age of the church, and laftly from the council of Trent)
which renewing and confirming the former, in the 22d feffion or-
ders bifhops " To exhort their people to go frequently to their
* parifhes, at leail upon Sundays and folemn feaftsj even to oblige
*' them thereto by ecclefiaftical cenfures." And in the 24th feffion
it ordains alfo, that " Bifhops carefully admonifh their people, that
" every one is obliged to be prefent at the parifh, to hear there the
" word of God, when it can be done without great inconvenience.'*
I therefore exhort you to be faithful and amduous at your parifh
church, and not to abfent yourfelf for any frivolous reafons. Con-
ftder her as your mother, who has brought you forth to Jcfus
Chrift by holy bnptifm, and educated you in Chriftianity : fhe is
charged with the care of youf foul, fhe muft anfwer for you to
God, fhe muft conduft you through your life in the road to falva-
tion, and affift you at the hour of death. Love her tenderly as a
child loves his mother, be obedient to her, receive from her your
fpirituai
in CHRISTIAX PIETY. 93
fpiritual fuftenance of inftru&ion and the holy facraments ; walk
under her eye and government wich refpe& and confidence ; re-
ceive from others all the afliftance you can, but 6xpet from her
your principal direction. Diligently pra&ife that important admo-
nition of the apoftle, Obey your prelates, and be fubjecl to them, for
they watch, as being to render en account of yotir fouls : that they may
do this with joy, and not with forroiv; for this is not expedient for
yen *.
* Heb. xiii. 17.
The end of the~fecond fart.
( 94 )
THE
INSTRUCTION of YOUTH
PART III.
Of the olftacles which withdraw young perfons from virtue.
IT is not fufficient for him who conduces another in a journey, to
{hew him the way^he muft keep, and the means he muft make
ufe of to arrive at the place affigned ; he muft alfo warn him of
the dangers he will meet with in the way, and arm him againft all
obftacles that may retard or hinder the happy fuccefs of his journey.
Thus the angel Raphael r , of whom we have fpoken above, did not
content himfelf to guide young Tobias, but fecured him from the
obftacles which prefented themfelves to him in the way, and
amongft others, from the monfter he met upon the banks of the
river Tigris, from which he not only protected him, but caufed
him to reap a great advantage from it.
For this reafon, dear Theotime y after having fliewn you the way
to falvation, and the means you ought to pratife to acquire virtue
in your youth, it is neceflary I mould difcover to you the impedi-
ments you will find in the way. This is what I {hall perform in
this third part, wherein I {hall lay open the caufes which ufually
ruin thofe of your age, by involving them in vice ; and I {hall {hew
you the means how to preferve, and even benefit yourfelf very
much by them for your improvement in virtue.
CHAP.
in CHRISTIAN PIETT. 95
CHAP. I.
The firft cbftacle to the falvation of youth, the want of inflruEliw.
THE firft hinderance to the falvation of youth, is ignorance,
or want of inftruftion. We muft know virtue, before we
can love it ; and to know it, it is necefiary we fhould be inftrucled
therein, as we are not able of ourfelves to learn it, bringing no-
thing with us into the world but ignorance and fin. God fays by
his prophet, that his people were led away captive, becaufe they had
not knowledge * ; that is, the inftru&ion and knowledge of their
falvation. And the wife man fays, that where there Is no know-
ledge of the foul, there is no good^.
This obftacle is great, and the firft caufe of the corruption of
youth. It is by fo much the more to be deplored, as it is common
and even general, there being no doubt but that the greateft part
of youth are loft for want of inftruftion. "Whilft Fathers neglect
to inftruc~l their children in true piety. Mafters beftow often the
greateft part of their labour in advancing their fcholars in learning,
and very little in making them underftand the fcience of falvation ;
children unacquainted with the neceffity of it, not only concern
themfelves little about being inftru&ed, but frequently fly inftruc-
tion all they can, by which means they continue in ignorance, in
finful habits, and are loft without remedy.
As a proof of this truth, I fhall produce two examples though
very different from each other. S. Aujlln in his confeffions|, deplor-
ing the corruption of his youth, attributes it to the want of
inftrucHon, and to the blindnefs of his father, who ufing all
endeavours to advance his fon in his ftudies, and make him learned
and eloquent, negle&ed in the mean time the moft neceflary thing,
viz. the care of his inftrution in virtue, without which all fcience
could but ferve to render him more difpleafing to God, and more
unworthy of his grace.
On the contrary, the fcripture making a recital of the noble
action of chafte Sufanna, who chofe rather to expofe herfelf to the
falfe accufations of thofe two infamous old men, and to be pro-
fecuted to death, than to fin in the fight of God, by confenting to
a deteftable crime, which thofe wretched men folicited her to, at-
tributes the caufe of this holy action to her piety, and to the iu-
ftru&ions me received from her parents. She was one that feartd
Ifa. T. 13. f Prar. xix. a. J Lib. *. Cap. 3.
<j6 The IN-S TR U-C T I O N of YotfTH
God, For her parents being jujl, lad injlrucled tkeir daughter y ac~
carding to the law of Mcfes *.
Dear Theotitne, beware of this obftacle, as
Practice* one of the greateft impediments to your falva-
tion , love inftruction ; and be perfuaded the
greateft evil which can befal your youth, is to be ignorant
of the truths which contribute to fo happy an end ; exert
yourfelf in avoiding this misfortune, which infallibly brings on
ruin. Seek after iniiruttion by the means we have pointed out
above in part II. chap. 3, 4, and 5 ; and call to mind often that
excellent fentence of Salomon, The heart of the 'wife feeketh injlruc-
tian : and the mouth of fools fecdeth on foolifonefi f.
CHAP. II.
oljlacle^ the too much indulgence of 'parents, their ill exampte s
and the bad injlruclion they give their children.
IT is but too true, that the ruin of children fprings moft com.
monly from the fault of parents, who are wanting in this great
obligation God has impofed upon them, of educating them in his
fear, and difpofing them to virtue.
Now there are four defects which parents may be guilty of in
this duty, which moil frequently are the caufe
Four faults pa- of the corruption and ruin of children, i. When
rents may commit they neglect to inftruct them in the knowledge
in the injlruclion of of piety, and to imprint early in their minds
their children. the maxims of virtue and their falvation. 2.
"When they are too indulgent, giving too much
liberty, and not correcting them when they do ill. 3. When
they give them bad example by their actions. 4. When they
inftruct them in things contrary to piety. We have fpoken above
of the firft defect.
As to the fecond, it is plain how common this fault is among
parents, and how it daily ruins children. They carefs their
children with a foolifh and blind love, which regards nothing but
the prefent and fenfible good of their children, and are afraid of
giving them the leaft trouble, by keeping them within the bounds
of virtue by a difcreet admonition, or by a reafonable correction ;
they choofe rather to leave them in their wicked inclinations,
which
* Dan, xiii. *, 3. f Pror. x*-. 14.
n
CHRISTIAN PIETY.
which for want of correction encreafing with age, make them
wicked and vitious for the remainder of this life, and hereafter
miferable for all eternity.
Thrice unhappy parents ! who by this fort of mildnefs precipitate
themfelves with their children into the depth of wickednefs ; like
thofe foolifh animals, which kill their young ones by too fondly
embracing them. Blind fathers! who fee not that this mercy you
iliew to your children, is the greateft cruelty you can be guilty of
in their regard ; you would not be fo cruel, if you took away their
life with your own hands; as by this inhumanity you would but
deftroy their bodies, whereas by your unreafonable fondnefs you
caufe the ruin and the eternal lofs of their fouls. The time will come
when your children, whom you thus indulge, will curfe you, de-
mand of God vengeance againft you, and will accufe you of being
authors of their mifery j witnefs He v/ho being condemned to death,
cried out aloud, " It is not the judge, but my mother who is the
" caufe of my punifhment."
Your criminal fondnefs will one day draw upon yourfelves and your
children the curfe of God. Upon yourfelves, becaufe you neither
inftructed nor corrected them, when requifite. Upon your chil-
dren, becaufe through your indulgence, they gave themfelves over
to vice and diforder.
See the example of the high prieft ffeli above, and learn from
that terrible punimment God inflicted upon him, what you ought
to expect : for all the miferies which befell him, his children and
whole houfe, had for their firft and principal fource his great in-
dulgence to his children in not correcting them. Hear the tefti-
mony God himfelf gives thereof : / ivill judge, fays he, his houfe
for ever, for iniquity, becaufe he (Heli) knew that his fons did ivicfad-
ly t and did not chajiife them*.
I cannot fufficiently exaggerate this fault of parents, Theotime,
to raife in you fo great a horror as it deferves. It is to exhort you,
if God has blefied you with wife and virtuous parents, who inftrucb
you in virtue, and reprehend you when faulty, to acknowledge die
obligation you owe to God, and make good ufe of this high favour,
by rendering yourfelf docile, and eafy to be guided by them. But
on the contrary, if your parents, forgetful of their own duty and
your falvation, fail to reprehend you when faulty, do not fet a
value on fuch indulgence, but look upon it as the moft pernicious
and deftrudive of all things, and fear left you be ruined by their
H unhappy
* i Kings iii. ij.
p8 Tl>t INSTRUCTION of YOUTH
unhappy indulgence. Beg of God very earneftly that he would
change their hearts, and give you matters who may fupply their
defect, and take notice of your conduct to reform it,, if you mould
wander never fo little out of the path of virtue.
I fay the fame, if your parents be not only negligent in repre-
hending you, but, what is yet worfe, if they give you ill example,
teaching you, as it often happens, by their actions, to love the
pleafures of this life, to defire riches, to affect vanity, to be proud,
ambitious j paffionate, revengeful, not to fuffer the leait injury, to be '
immodeft in words, addicted to intemperance, to drunkennefs, to
impurity, and other fuch fins, and yet more, if they be fo miferable
as to teach you by their difcourfes any of thefe vices, approve or
praife you when you have committed them : Dear child ftand in
fear upon all tb.efe occafions, your falvation cannot be in greater
danger ; and having recourfe to God, befeech him that he would
permit you to difcern good from evil, that he would ftrengthen
your mind againft the bad impreffions you fhall receive, and that
he will not permit you to be loft through their fault, who ought
to contribute moft to your falvation.
CHAP. m.
7 'he third obftacle to the falvation of youth > untraElallenefs.
SAINT Jerome very juftly remarks, " that although the depra-
" vity of children fprings often from the fault of parents and
" mafters, yet it very frequently proceeds alfo from the children
" themfelves, who will not receive inftruction " this fault is called
untraclablenefs *.
This untractablenefs is a want of fubmiffion to the conduct of
others, or a fecret prefumption of one's felf, by which we will
not be informed of the truths we ought to know, nor receive ad-
vice in thofe things we ought to do, nor be reproved and corrected
when we have erred, nor exhorted to good when we have departed
from it.
A very bad qua- This vice is one of the worft qualities a mind
lity of the mind. can be infected with.
For if we confider its caufes, it proceeds
Its caufes. from pride, which makes us contemn all that
comes from another ; or from pbftinacy, or
confidence in our own judgment, or from a too great levity of
rnindj
* St Hier. in cap. 6 Michacse,
n
CHRISTIAN PIETY*
mind, which thinks upon nothing with care, but flights the moft in-
terefting concerns.
If we confider its effects, it alone is capable Its effects.
of leading youtn into all manner of vice, be-
caufe it takes away all means of correction or amendment ; for
how mould one do good if he will not know it ? How correct his
faults if he will not be rebuked ? The fick who will not own his
diftemper, and rejects the proper remedies, muft not expect a
cure.
The book of Proverbs ftrongly inveighs againft this vice, as one
of the greateft obftacles to falvation, and frequently exhorts young
perfons to receive inftruction, counfel, and admonition.
As for inftruction, it fays, that he that rejecleth wifdom t and
dlfcipliney is unhappy *. The wife of heart receiveth precepts : a fool
is beaten with lips-^. The heart of the wicked feeketh after evils , but
the righteous heart feeketh after knowledge ^. Haft thou feen a man
wife in his own conceit ? There Jhall be more hope of a fool than of
him . The way of a fool is right in his own eyes ; but he that is wife
hcarkeneth unto counfeh ^f. He that trujleth in his own heart) that is,
in his own mind and conduct, is a fool,: but he that walketh wifely,
he Jhall be faved \\ . Hear counfel y and receive inflruElion that thou
mayft be wife in thy latter end **. He that loveth correcJion y loveth
knowledge : but he that hateth reproof is foolijh ff. A corrupt man
lovetb not one that reproveth him : nor will he go to the wife\\. He
that rejeEleth inJlrucJion, defpifeth his own foul : but he that yieldeth to
reproof pojjejffeth under/landing . The wicked man impudently harden-
eth his fiice : but he that is righteous, correcJeth his way ^f. A hard
heart Jhall fare evil at the lajl \\\\. He that hateth reproof Jhall dje ***.
Above all, take notice what it fays in the 2pth chapter of the
Prov:rbs. The man t that with ajliff neck defpifeth him that reproveth
him, Jjjall fuddenly be dejlroyed : and health Jhall not follow him f-f-f.
What can be faid more ftrong to (hew the greatnefs of this evil,
and raife in us an apprehenfion of the heinoufnefs of it.
Wherefore, Theotime y guard againft this vice, as one of the
greateft obftacles to your falvation ; own it, if this be your mis-
fortune, and ufe all poflible endeavours to rid yourfelf of it, and
. H 2 to
* Wifd. Jii. n. f Prov. x. 8. J Prov. xxvii. at. $ Prov. XXVK i*.
1 Prov. xii. 15. | Prov. xxviii. z6. ** Prov. xix. 10. ft Prov ' ^ 1U ..V
tt P rov - xv. i. Prov. xv. 32. 7t Prov. xxi. 29- ||ii EccJi. HI.
7. *** Pror. xv. ib. ftt Prov. xxix. i.
loo
to obtain a tractable mind, which loves to be inftructed, coun-
felled, reproved, and exhorted to good. For which end
1. Beg daily of God this fpirit, and with earneftnefs as a thing
of the greateft confequence, and on which your all depends.
2. Keep always in your mind that excellent advice of Solomon :
My Son hear me y and depart not from the words of my month, left
thou mourn at the lofty and fay : ivhy have I hated inJlruElicn t and my
heart confuted not to reproof ] and have not heard the voice of them that
taught me, and have not inclined my ear to my mafters * ? But alas,
Theotime^ it will be too late to lament the evil when it happens,
and when there will be no remedy.
3. Perfuade yourfelf that you are in an age
A mojl important full of ignorance, fubject to many ' failings,
advice for young wherein you are 1 not able to conduct yourfelf,
perfsns. but that you neceflarily ftand in need of the
direction of others, who can inftruct, counfel,
reprehend, and admonifli you. During youth, tractablenefs and
fubmiflion to the inftruct ion of others is fo neceflary, that on this
virtue depends your good education, your advancement in virtue,
your happinefs in this life, and your eternal falvation in the next.
4. "Love to be inftructed in virtue and piety by whomfoever
you can. Afle counfel freely, even in thofe things wherein you
think you have fufficient underftanding. What an excellent
maxim, to do all things with advice ! My fon y do thou nothing
without counfel) and thoujhalt 'not repent when thou haft done f .
Be not offended when you are reproved for your faults. " It
" is a great fin (fays St. Jerom :f) to hate him who reprehends
" you, principally if the correction proceeds from the love he
" bears you." Defend not yourfelf with obftinacy, which is a
fign of great pride ; but on the contrary, humbly receive a re-
proof, acknowldge your fault, and endeavour to amend.
5. Remember, that tractablenefs does not only confift in wil-
lingly receiving inftruction, counfel, reprehenfion, and exhorta-
tion, bufalfo in advantaging yourfelf by them, and putting them
in practice.
Let me give you that excellent faying of St. Jerome , " It is
" good to obey your elders, and to follow the orders of fuperiors ;
" arid, after the rul^s of fcripture, learn from others the path of
life
* Proy. T. 7, u, n, 13. f Eccli. xxxii. 24. t Cap, j^Araos.
n
CHRISTIAN PIETT.
life which you ought to follow, and make not ufe of a very bad
mafter, viz. your own prefumption*."
CHAP. IV.
The fourth obftade^ inconjlancy.
IF untra&ablenefs be very common among young people, incon-
ftancy in good is yet more frequent, and a very great impedi-
ment to their falvation. Some youth are found tradlable and
eafy in receiving inftruction, counfel, and admonition, and thofe
who are not fo, are often cured of their untraftablenefs by proper
methods of lenity or feverity. But it is likewife certain that young
perfons are not always fteady in practicing what they are taught.
They have a fpirit fubjecl: to change, which adheres to all forts of
objects, lets itfelf be carried away by all its firft motions, and agi-
tated by different paffions, which permit it not to continue long in
the fame ftate. They are fcarce able to make one firm refolution,
efpecially as to what concerns virtue, much lefs put it in practice
when made ; the very firft temptation caufes them to yield, and to
forget all their good purpofes.
If -inconftancy be not corrected in good time, it proves a great
obftacle to the falvation of young people, and abfolutely hinders
them from advancing in virtue. A plant cannot take root in a
quick fandj nor virtue in a light mind, which changes upon all
occafions.
Wherefore the wife man fays, Winnow not with every wind t and
go not into every ivay ; be ftedfajl in the ivay of the Lord\.
This inconftancy principally arifes
1. From a levity natural to that age, which Three cattfes of
renders young perfons inconftant in all their inconjlancy.
actions. They are changeable in all their in-
clinations, thoughts, defigns, and refolutions, and of courfe, in-
conftant alfo in good.
2. From their not being thoroughly convinced of the importance
of their falvation, and of the necefiity they are under of dedicating
themfelves to virtue in their youth.
3. From a want of conduit, and not taking the counfel of
others for ordering their life 5 or if fo, from again prefently fol-
H 3 lowing
* Hier. Epift. ad Demetriadem de virg. fervanda. f Eccli. T. n, la.
IQZ The INSTRUCTION of YOUTH
lowing the fudden impulfe of their fickle mind, in opposition t6
thefe three caufes.
Endeavour firft to correct in yourfelf, as much as you can, that
natural levity of your age, which makes you fubjec~t to change in
mod of your actions. Be fteady in all that you perform ; change
not eafily your refolutions, your enterprifes, nor your employ-
ments, except with reafon and counfel : in a word, govern your-
felf by reafon, and not by fancy and caprice.
Secondly, Study to fettle your mind in piety by good thoughts,
and frequent reflections on your falvation, and on the neceflity
you are under of living virtuoufly in your youth.
Thirdly, Submit yourfelf to the conducl of
An important a prudent confeflbr ; follow his counfels, and
advice. the rule of life he mall prefcribe ; give him an
account of your actions from time to time, that
he may fet you in a good way when you are out of it ; perform
nothing, of how little ccmfequence foever, without his counfel, or
that of fome other prudent perfon.
But above all, beg of God frequently that he will beftow upon
you a mind fteady to good refolutions, and eftablifh you in piety
by the help of his grace. PerfeEt thou, (0 Lord) my goings, that
is, my actions, in thy paths : that myfootJJeps be not moved*. Have
often before your eyes that excellent fentence of the wife man ;
A holy man continueth in ivifdom like the fun, which never lofes his
light, but a fool, that is, a finner, is changed as the moon, which is
not conftantly in the fame ftatef. See, Theotime, which of the
two ranks you chufe ; you would not be thought a fool by men,
and yet you are certainly fuch in regard to God, if you waver in
his fervice. >
CHAP. V.
The fifth obftacle, the Jhame of doing good.
AMONG the means the Devil has invented to pervert fouls,
there is none which he makes a greater advantage of than
the fhame of doing good ; a fhame by which he deplorably feduces
weak minds, and chiefly youth j who being more apt to receive the
impreflions of fear and fhame, give that malicious fpirit an oppor-
tunity
* Pfalm xvi. 5. f Eccli. xxvii. 12.
in CHRISTIAN P i E T T. 103
tunlty of abufing their facility, in order to make them conceive
that fhame for virtue, which they fhould only have for fin.
To effect this he puts into their mind thefe
falfe and vain imaginations ; that virtue is con- The means fhi
temned among men, that they are little ef- devil ufes to raife
teemed who follow it, that if they mould apply foame in young
themfelves to virtue they will be defpifed, ex- perfons.
pofed to the cenfures of obloquy, and mocked
at. He actually draws on them the contempt and feoffs of others ;
and by thefe artifices he withholds them from the way of virtue,
flopping and ftifling in them, by this foolifh fhame, all the good
thoughts and defires they had conceived concerning their falvation.
And fometimes this unhappy fhame, gains fuch influence over their
minds, that they not only blufh to do good -and appear virtuous,
but even glory in their vices, and feel a certain confufion not to be
as wicked as the moft vicious ; it happened thus to St. Auguftin)
who deplored this his misfortune and blindnefs *.
If this pernicious fhame has taken pofleflion of your mind, you
muft account it one of the greateft obftacles-to falvation j and if
you labour not in good time to overcome it, it will infallibly be
your ruin. To conquer it, arm yourfelf with thefe reflections ;
1. Why do you blufh ? Are you afhamed of
virtue, and the fervice of God, than which Remedy.
there is nothing more honourable in the world ?
You efleem it a glory to ferve a prince upon earth, and will you
blufh at the fervice of the king of heaven, your fovereign Lord, to
whom you owe all that you are ? What an abfurdity ! one never
blufhes, except it be for fomething either wicked or indecent, or
too bafe or unworthy of one's felf : fo that if you be afhamed of
virtue, you muft rank it among thefe, than which nothing can be
more prepoflerous.
2. Before whom do you blufh? Before the wicked, whofe
judgment is entirely perverted, thinking That to be evil which is
good, and That good which is evil, and having no other rule for
their opinion than their* depraved inclinations. If they defpifc
you, it is becaufe they hate virtue, and thofe who follow it. The
worjhip of God it an abomination to a firmer, fays the wife manf.
Fools hate them that fee from vice$. He that ivalketb in the right
H 4
* L. *, confeff. c. 3. f Eccli. i. 32- t Prov. xiii. 19.
Yhe INSTRUCTION of YotJTH
way, and feareth God, is defpifed by him that goeth by an infamottf
way *. If you are fond of the efteem of men, why feek you
not the efteem of the wife and virtuous, who refpedt and honour
you when you do well.
3. Call to mind that dreadful threat which the Son of God de-
nounces againft all thofe who blufh at his fervice; Whofoeverjhall
be ajhamed of me, and of my words, of him [hall the Son of Man be
ajhamedy -when hejhall come in his glory; that is, he will not acknow*
ledge him for hisf. Remember that dreadful confufion, which at
the day of judgment will cover the face of thofe who have blufhed
in this life at the fervice of God, when their (ins fhali be expofed
to the view of the whole world \ and on account of the mame they
had for virtue, they fhall be abandoned to eternal difgrace and con-
fufion, which mail never be blotted out of the memory of the
angels and faints. / will bring an ewrlajling reproach upon you, and
a perpetual JJjame, which Jhall never be forgotten^.
Beg frequently of God, that he would
Practice. ftrengthen your mind againft this misfortune,
which is nothing but the pure imagination of *
weak fpirit. Accuftom yourfelf betimes to perform good works,
without regarding what others fpeak or think. Defpife their con-
tempts, and flight their feoffs, and reflect what great folly it is to
prefer the efteem of men before your eternal falvation ; and to
pleafe a fmall number of abandoned wretches at the expence of
meeting the difpleafure of all wife perfons, of all the faints in hea-
ven, and of God himfelf. Weigh well this refle&ion.
CHAP. VI.
*Tht ftxth obflacle, wicked company.
ARTICLE I.
How hurtful it is.
HOW mould I rejoice, Theotime, if I had eloquence enough
to make you, and all thofe of your age, underftand the
greatnefs of this impediment to falvation, and to fet clearly before
your eyes the multitude of young people, who are daily mined by
wicked company !
It
* Prov. xiv. a. Luke ix, 26. Jer. xxiii. 40.
in
CHRISTIAN PIETY. 105
It is in bad company where the Devil ufually
fets his fnares for youth ; thofe whom he could A fnart of the
not deftroy either by the want of inftruttion, Devil for young
or the indulgence of parents, by the untracta- people.
blenefs of their minds, or by inconitancy, or a
fhame of doing well, he perverts by drawing them into ill company.
Their difcourfe, their example, and wicked converfation, ferve
him as inftruments to corrupt the moil holy, and iubvert the ftate
of a good conference ; and frequently by one of thefe means he
has caufed great diforders in fouls almoft ignorant of fin, and
hitherto virtuous amidft the moft dangerous occafions.
It is furprifing that this malignant fpirit fhould find no inftru-
ments more powerful to deftroy men, than men themielves? that
they fhould be fervants and miniiters to execute againft their own
brethren the malice he has conceived againft them, and the exe-
crable defign he has laid to involve them with himfelf in eternal
damnation ? I know not whether we fhould moft deplore, thofe
who contribute by their difcourfe or example to the ruin of their
brethren, or thofe who fuffer themfelves to be perverted for want
of flying and avoiding fuch company, more than perfons infected
with the plague.
Concerning the firft, muft not they be highly wicked to deftrcy
by their converfation thofe for. whom Jeftis Chrift has died* ? as if
it were not fufficient to damn themfelves f ; but alfo to be the caufe
of the damnation of their brethren ; to be the authors of their cor-
ruption, and of an infinite number of fins which they commit ; to
be the inftruments of the malice of the Devil, and perform them-
felves the office of that deteftable fiend, which is to draw men
into fin, and precipitate them into hell. Wretched Cains, you
muft anfwer for the fouls of your brethren ; the voice of their blood
which you have fpilt, that is, of their falvation which you have
loft, cries to God for vengeance againft you ; he will demand it
at your hands, you muft render him an account of it, foul for foul.
Jfo t fays the fon of God, to that man by whom the fcandal cometh \ ,
that is, who draws others into fin.
As for the others, are not they as much to be deplored, who
permit themfelves thus unfortunately to be perverted by the con-
verfation of the wicked ? which often befalls them after they have
been well fore-warned, that there is nothing more dangerous for
youth than wicked company, and that it is the rock where many
are
* Rom. xiv. n. f i Tim. iii. 13. J Matt, xviii. 7.
106 Tke INSTRUCTION of TOUTH
are irreparably fliipwrecked ; frequently even after they had learnt
it by experience to the great hazard of their falvation. After all
this, what a deplorable blindnefs it muft be not to avoid thefe
precipices, but to go wilfully without fear into fuch company,
which they ought to fhun more than death itfelf.
Beware of fo great an impediment to falvation, which you rifle
for want of this precaution. Hearken to the prophets, who cry out
to all thofe who defire to be faved ; Depart, depart, go ye out from
thence, touch no unclean thing *. Flee ye from the mid/1 of Babylon,
and let every one fave his oivn life j-.
Give ear to the wife man, who exhorts you with a fatherly
affection ; My fon, ifftnners Jhall entice thee, confent not to them. If
they Jball fay : Come with us, &c. My fon, walk not thou with them,
rejlrain thy foot from their paths. For their feet run to evil, and make
hafte tojhed blood ' J. Be not delighted in the paths of the wicked, neither
let the -way of evil men pleafe thee. Flee from it, pajs not by it : go
afide, andforfake it.
ARTICLE II.
Two things' pernicious in ivicked company, difcourfe and example.
THERE are two things in the converfation of the wicked,
- which you muft ftand in dread of, their difcourfe and
example.
As to difcourfe, St. Paul the apoftle cries out aloud to all, Be
not dtcei-ved : evil communications corrupt good manners^. Shun, (fays
he to Timothy) profane and vain babblings : for they grow much to-
wards ungo(llinefs\\. St. James fays, that the tongue is afire, which
fetteth on fire the wheel of our nativity, being fet on fire by hell**. David
fays, that the throat of fmners is an open fepulchre, from whence
iffue noifome ftenches to infecl: fouls ff . That they have Jharpened
their tongues like aferpent: and the venom of afps is under their lipf^ t
by which they envenom thofe who give attention to them.
Though vicious perfons may fometimes forbear their wicked dif-
courfe, yet their example never fails to make ftrong imprefiions.
He that toucheth pitch, fays the wife man, Jhall be defiled with it :
and he that hath fe llowJJjip with the proud, Jhall put on pride . Be
not a friend to an angry man, and do not walk with a furious man:
left perhaps thou learn his iuays\\. He that walketh with the wife,
Jhall
* Tfa lii. ii. f Jer. H. 6. J Prov. i. 10, n, ij, 16. Prov. iv. 14*
1*. t i Cor. xv. 33. || 4Tim.ii.T6. " Jam. iii. 6. ft Pf - v - "
it Pf. cxxxix. Eccli. xiii. i. j[^ Prov. Jcxii. 24, 25-
in CHRISTIAN PIETY. 107
Jhall be wife : a friend of fools, tha,t is of fmners, jhall become like
to them *. Example has an incredible influence over the minds of
youth towards evil. The fiiendfhip that is contracted with the
wicked leads to condefcenfion, which ftrongly inclines to imitation.
" O friendftn'p, what an enemy art thou (fays St. Augujline} to the
" good of fouls! O blindnefs of mind, which caufed us to commit
" fin only by imitation, and to pleafe others. When they faid a
" Come let us do fome bad aclion, we were amamed not to
" comply f."
That you may be convinced of the depth of A remarkable
vice into which evil company may bring young injlance of the ef-
men, hearken to what the fame faint reports fefts of bad com'
of himfelf, deploring the unhappy ftate to fany.
which he was reduced by that means. " I
" fo blindly plunged myfelf into vice," fays he, " that amongft
" thofe of my age I blufhed not to be as wicked as they, when I
" heard them glory in their fins, and boaft in proportion to their
" degree of guilt. I committed fin not only for the pleafure of
" the deed, but from a defire of praife. What is there in the
" world but vice which deferves to be blamed ? Yet I was fo de-
" praved, that I fought to become more vicious, left I mould be
" blamed : And when I could not equal the moft impious of my
" companions in wickednefs, I feigned fins which I .never com-
" mitted, left I mould be accounted more contemptible, as I was
" more innocent, and left I mould be efteemed lefs infamous, as
" I appeared more chafte. See with what fort of companions I
" converfed, when I walked in the wretched path of Babylon^ that
" is, in the wicked part of my youth, in the (linking dirt wherein
" I wallowed, as if I had rolled myfelf in precious odours and
" fweet perfumes:}:."
This was the deplorable ftate to which wicked company brought
St. Augujline in his youth ; a ftate out of which he could not be
drawn but with the greateft difficulty, and by a particular miracle
of divine grace, as we have ftiewn above. Part I. Chap. 12.
ARTICLE III.
Of four fort: of ivicied companions which mujl be avoided.
FIRST, Theotime, abhor the company of Libertines
thofe who make open profeffion of vice,
M
* Prov. xiii. ao. | S. Aug. lib. confdT. 9. i Lib. a. confef. cap. 3.
io3 The INSTRUCTION of YOUTH
as impious perfons and libertines ; and of all thofe who feek no\
to conceal the greateft vices, as impurity, fwearing, drunkennefs,
but glory in them. They who are 'glad> fays the wife man, ivhen
they have done evi/ t and rejoice in mojl "wicked things *.
2. Fly as from a plague thofe who feoff at
Lewd difcourfe. virtue, who folicit you to fin, or who entertain
you with lewd difcourfe, although theirfelves
appear not openly vicious. Wicked difcourfe is always prejudicial,
from whence foever it comes 5 it conftantly produces the fame
effect, which is to introduce fin into the foul of him who wil-
lingly gives ear to it.
3. Avoid the company of others who diflem-
Dijfimblers. ble more, yet are not lefs dangerous, who
will not folicit you openly to fin, but divert you
from the exercife of virtue, as from prayer, from frequenting the
facraments, from reading good books j who tell you thofe things
are neither convenient nor necefiary for you ; that they are not
proper for you at this time, that you have fomething elfe to do ;
and inftead of thefe entertain you only with vain difcourfe of plea-
fures and paftimes, of the hopes of the world, of vanity and
pomp, &c. This converfation, Theotime, is very hurtful, although
it may not appear fo : for it faps the foundation of virtue, and
imperceptibly deftroys it.
Fly the company of idle and flothful young
Idle young per- people, who have no employment, or comply
Jons, very ill with that wherein they are engaged:
otherwife by their difcourfe and example they
will perfuade you to leave your employment and work, to pafs
your time in merriment , they will teach you to love play, to
haunt public houfes, to frequent balls and comedies ; and from this
idle life they will draw you into vice. Obferve well this advice,
and be aflured, that there are no companions more dangerous
than thefe.
Remember that fooner or later the divine vengeance will over-
take the wicked, either vifibly or invifibly. In the congregation of
JinncrSy fays the wife man, a fire Jhall be kindled^ and in an unbeliev-
ing nation wrath Jhall flame out f . If you be found amongft them,
you will be involved in their ruin. The ivay offtnners is made plain
' ivitb Jlonesj and in their end is hell y and darknefs, and pains J. For
this reafon I fay to you with the prophet, Depart from the tents of
thefe
* Prov. ii. 14. f Eccli. xvi. 7, Eccli. xxt. ij.
CHRISTIAN PIETY.
109
tbefe ivlcked men, and tench nothing of theirs, left you be involved in
their ftns*. Woe be to him, who being forewarned, avoids not
this precipice and eternal misfortune.
Read hereafter Chap. 8. Art. 3. the hiftory of n young man, \vho,
being perverted by wicked company, died in defpair, crying out,
" Woe be to him that feduced me."
CHAP. VII.
The feventh cbftacle to the falvation of youth, idlenefs.
THIS, Theotime, is one of the greatefl obftacles to falvation,
and that which either caufes or encreafes all the precedent
obftacles, befales many others. Idlenefs occafions ignorance and
want of inftru&ion, which cannot be attained without labour.
Idlenefs, begets untraftablenefs ; for a flothful mind will learn no-
thing : the dread of taking pains, makes him efteem himfelf fuffi-
ciently knowing, and refufe to receive the inftruclion and counfel
of others, to avoid the trouble of putting them in practice. Ike
Jluggard, fays the fcripture, is iv'ifer in his own conceit, than fivcn
men thatfpeak fentences\. Idlenefs is the caufe of inconftancv; the
jluggard ivilleth and ivilleth not 1. To day he defires one thing,
to morrow another ; to day he will be good, to morrow he changes
his refolution. Idlenefs caufes a fliamc of doing well, and cools
that courage which is neceflary in the pursuit of virtue. Fear
cafteth down thejlothful. It produces thofe evil inclinations, which
fpring up in our fouls more abundantly than ill weeds in a fertile,
foil, which the gardener neglects to cultivate. Idlenefs puts us
in purfuit, and in the way of bad company and dangerous amufe-
ments. Idlenefs is commonly the mother of that fatal vice of im-
purity. It accuftoms us to many diforders, and frequently puts us
in the occafion of fin. Moreover, it difqualifies youth for the ftate
of life, in which they are to be hereafter engaged.
In a word, it is, " The fink of all temptations and wicked thoughts,
" (fays tSt. Bernard] the mother of follies and ftep-mother of vir-
" tues, the death of the foul, the fepulchre of a living man, the
" receptacle of all evil. Idlenefs has taught much evil^"
Ought
* Num. xvi. 26. f Pror. xxvi. 16. t Prov - x i- 4- Pro*- xviii. 8.
5 Eccli. xxxiii. 29.
no The INSTRUCTION of YOUTH
Ought we not to be ftruck with dread to fee
Hoiu common a- this fin, which is the caufe of fo many evils,
niongfi young per- yet fo common among youth, that it feems na-
fons. tural to them ? The greateft part lead an idle
and indolent life, flying labour as death itfelf,
applying themfelves to nothing feriotis ; or if they undertake any
thing, they prefently abandon it, or at beft acquit themfelves very
ill of it. They are fond of nothing but pleafure and diverfions.
Play, parties of pleafure, good chear, fleeping, are the chief em-
ployments of their life, and their moft ferious occupations.
This evil -has in fuch a manner taken pofleflion of their hearts,
that they will not fo much as know it, for fear of being obliged to
forfake it. Hoiv long wilt thou Jleep, Jluggard ? fays the wife
man, When wilt thou rifeoutofthyjleep, of idlenefs which has made
thee fo drowfy ? Want fiall ccme upon thec, as a traveller, and po-
verty as a man armed *. Open your heart, dear Theotime, to the
voice of the Holy Ghoft, in order to banim
The remedy. idlenefs from thence, or hinder it from ever
coming there. For this end fortify your mind
againft this vice by the following reflections.
i. Conlider that all men are born to labour,
All men are cHl- God has condemned them thereto by a folemn
ged to labour. fentence which lie pronounced at the beginning
of the world. In the fiveat of thy face foalt tkou
eat bread, till thou return to the earth, out of 'which thou ivajl taken f.
If then you would be exempt and lead an idle, life, you refift the
will of God, and break through the order lie has fo folemnly efta-
blifhed. What reafon can you alledge for exempting yourfelf from
fo juft and general a law, from which none were ever difpenfed :
and if you are not, upon what pretext can you perfift in an idle life ?
2. If men be obliged to labour all their life-time, they have yet
a drifter obligation to it during their youth, becaufe if that age be
not exercifed in virtuous undertakings, it contracts many vices
and wicked habits, which continue all the reft
Chiefly young men. of their life. Becaufe youth is the proper time
to cultivate the mind, and form it to good,
and wherein alone they may render themfelves capably of any
future employment. Time loft in any age never returns ; but
there is this difference, that time loft in other ages', may fometime*
be repaired j but time loft in youth is irreparable.
3. Con-
* Prov. vi. 9, ii. -J- Gen. iii. 19.
n
CHRISTIAN PIETY.
3. Confider attentively the grief you will one
day feel, for lofing the time of your youth, The forroiv for
when you fliall find yourfelf unfit for employ- the lofs of time in
ments, and incapable of any good, as it hap- youth.
pens to many: you believe it not at prefent,
but one day you will be fenfible of it, when it is too late.
4. If this grief at prefent move you not, the
rigorous account you fliall give to God of the The account that
ill-fpent time of your youth at his judgment, mujl be given.
ought to make^you tremble. In that dreadful
judgment all your life fliall be fet before your eyes in order, one
part after another ; and the firft article of the account, which mall
be examined, will be that of the employment you have followed
in your youth : What will you anfwer to this queftion ? There you
will diftinftly difcover all the diforders which have fprung from
that firft fault ; the ignorance it has caufed in you, the fins it has
made you commit, the vices wherein you have been involved, all
the good you have been rendered incapable of. What have you to
anfwer to all thefe things ? And if you cannot juftify yourfelf,
what muft be the confequence ?
6. How many others are there now in hell, Many damned
who acknowledge the origin of their damna- for the ill fpending
tion to arife from the ill fpending of the time of their youth.
of their youth ? If they could but hope for one
moment of time, which you have now in your power, what would
they not do to obtain it, and fpend it to advantage ? Is it poffible
that their mifery does not move you, and that you will not grow
wife at other men's expence, learning, by their example, to avoid
that eternal mifery into which their idlenefs has thrown them.
In order to avoid idlenefs, remember to perform two things.
The firft is, to apply yourfelf to fome com-
mendable exercife, which may keep you em- Tivo things to be
ployed the time of your youth ; there is no ftate done ngainjl idle-
of life but has fome employment annext to it, nefs.
even by the order of juftice. The fecond is, to
take care as much as you can never to be idle. Be ever employed
either in your bufinefs, reading, or recreation. Let your recrea-
tions be accompanied with action either of body or mind. The
Devil feeks no better opportunity than to find you idle, that he
may tempt and furprize you. For this reafon pra&ife diligently
that
1 1 2 The INSTRUCTION of YOUTH
that excellent advice of St. Jerome, " Be always doing fomething,
" that the Devil may aways find you employed *."
CHAP. VIII.
The eighth oljlacle^ impurity.
WE are now come to the greateft, moft powerful, and moft
umverfal of all the ooftacles to the falvation of youth,
v;z the fin of impurity. At the fight of which I cannot refrain
from that expreflion of the prophet Jeremy: Who will give water to
my head, and a fountain of tears to my eyes? and I ivill iveep day
and night for the Jlain of the daughter cf my people f. For who can
attentively confider the infinite number of young people which this
fin keeps miferably enflaved, the havock it makes in their fouls,
the innumerable offences it caufes them to commit, the diforder it
brings, the misfortunes into which it daily precipitates them, and
above all the height of mifery, viz. the ruin of their foul, and
eternal damnation : who can confider thcfe things, I fay, without
having his heart pierced with forrow, and without being moved with
CompafTion, fo far as to warn them of the danger, and afiift in with-
drawing them from the misfortune into which they blindly run? For
this reafon, read attentively the following important reflections.
ARTICLE I.
That the ft n of impurity is the greatejl enemy to youth, and damns mort
than all other vices together.
IWifh this aflertion were rather a dream than truth, and that
there were as much reafon to queftion it, as to hold it infal-
lible : but it is made too clear and vifible by daily experience,
which evidently difcovers two things, i. That a great part of
youth is unhappily addicted to this fin. 2. That among thofe,
who arc inclined to it, there are many who are not fubjecl: to any
other fin.
We daily fee the moft innocent age of life corrupted by that
infamous fin, and the moft fiourifhing portion of God's church
-diihonoured by that deteftable vice ? They are no fooner capable
of reafon, than this vice attacks them; it creeps into their minds,
it gains their affections, it takes up their thoughts, it inflames
their hearts with a love of difhoneft pleafures, which daily encrea-
Cng
* Hier. Epift. ad Rufi. f Jer. ix. i.
iii CHRISTIAN PIETY.
fmg with age, becomes fo ftrong, that it is almoft impoffible to
extinguish it.
This arifes partly from the corruption of Three caufes of
nature, which*, is inclined to evil from its impurity*
youth ; partly from the temper and conftitution
of that age, which the tendernefs of the body, and heat of blood,
render more fufceptible of the impreffion of fenfual plcafures,
whence Ariftotle calls it the vice of youth ; and partly alfo from
the malice of the Devil^ which a'flaults man in his youth on the
weakeft fide, making ufe o'f the frailty of the flem to overcome the
fpirit; and as St. Jerome^ judicioufly obferves, " takes advantage
" of the heat of youth, by which he raifes in their heart the fire
" of unchafte love, enkindling in them a more burning and de-
" ftruftive furnace than that which the king of Babylon caufed to
" be prepared for the three innocent children of Ifrael, becaufe
" that could but confume their bodies, but this inflames their fouls,
" and prepares them for another fire which {hall never be con-
" fumed."
They who attentively confider the depravity of morals ufually
reigning amongft youth, can never be fufficiently grieved. But
what deferves moft our tears, is, that this fin is often the fole
caufe of this corruption, as there are many who are not fubject to
any other enormous fin ; or if they be, they are the effects of this;
fo that if they were freed from this, they would lead a pure
and irreproachable life : whereas, permitting themfelves to be
overcome by this unclean paflion, they lead a life full of ini-
quity, and daily encreafing the number of their fins, and vicious
habits, caft themfelves into fo deplorable a ftate, as to lofe all hopes
of amendment and falvation. Wretched fin! muft thou thus de-
ftroy men when they firft enter the way of falvation ? muft thou
forcibly take away from God fo many fair fouls, which without
thee would live in innocence, to facrifice them to pleafures, and
by pleafures to the Devil and everlafting flames ? Curfed inconti-
nence ! who is there that can hate thee as thou deferveft ? To ap-
prehend it more clearly, Theotime, read attentively that which fol-
lows, and judge of the caufe by its effects.
I AR-
* Gen. viii. ai. f Epift. ad Deraetiiad.
ii4 2^' INSTRUCTION of YOUTH
ARTICLE IL
Of the fad efefts of the fin of impurity.
THE author of the book of the gift of chaftity *, attributed
to St. Cyprian, defcribes briefly a great number of the horri-
ble effeds of this fin : he fays, that " immodefty is a deteftable
ff paffion, which fpares neither fouls nor bodies, which renders
" men abfolutely flaves to dimoneft love, flattering them at the
" beginning, that it may more effectually deftroy them. When
" it hath gotten pofleflion of their hearts, it drains their fubftance
" together with their modefty; it raifes the paffions even to an
" extreme height, it deftroys a good confcience, it is the mother
" of impenitence, the lofs and ruin of the beft part of life,"
that is, of youth.
Omitting the damage that fin caufes to the body, honour and
eftate, I fhall infift only upon the dreadful effects it produces in the
foul, which I reduce to five or fix.
The firft is, the lofs of the fear of God,
Firft effeftj the which it caufes in the foul, together with the
lofs of the fear of ruin of every good inclination. Experience
God. (hews this fo plainly, that we need not feek any
other proof. We fee many young people well
educated, who have very good inclinations in their youth, an aver-
fion from evil, a great affection to piety, the fear of God ftrongly
imprinted in their fouls : now all thefe good qualities remain, if the
fin of impurity does not take pofieflion of their hearts ; but when
that has once entered into their mind, it entirely fubverts them.
It creeps in firft by immodeft thoughts, the thoughts produce the
defire of wanton pleafures, the defire moves to unchafte actions,
thefe fins repeated and multiplied, ruin all the good inclinations j
things now appear far otherwife than before, the fin now feems no
more fo great, it becomes more familiar to them ; and fuch an one
who before had a great apprehenfion of one mortal fin, when he
is once overcome by this brutal paffion, is not difmayed to commit
them by hundreds and thoufands. WTiat a change ! what ?. fub-
verfion is this of confcience !
The fecond effe& of this fin is a diflike,
Second effect, a and even an averfion to virtue, and to all piety
difrelijh of -virtue, and goodnefs. It is not to be conceived how
thofe who are infected with this vice, have an
averfion
* De bono p'udicitix.
In CHRISTIAN PIETY.
averfion to what regards their falvation. Prayer is tedious, the
facraments contemptible, the word of God moves them not,
reading of pious books is infupportable. This is but too manifeft
by experience, and no wonder, Theotime ; he who is diftempered
with a fever, takes no delight in the moft delicious meats ; on' the
contrary, they feem to him bitter, becaufe his tafte is depraved
with feme bitter quality. Thus he who is once feized with this
burning fever of impurity, finds a ftrange loathing anJ diflike of
all the moft pious and religious things, by having IMS heart infected
with carnal and impure affections, which permit him not to reliih
the fweetnefs of holy things. The fenfual man, fays S. Paul, that
is, he who follows the motions of the animal or fenfual part, per-
ceive^ not the things that are of the fpirit of God*. And, They that
are according to the flejh, mind the things that are oftheJJeJh\.
The third effect is a blindnefs of mind,
which this fin produces in the foul, which Third effect, blind-
hinders her from difcerning good from bad, nefs of mind.
and judging of things as fhe ought. It is im-
poflible that a perfon once poffeffed by that pafliori, fhould not
have his judgment perverted, and efteem the things of falvation
otherwife than he mould: his attachment and inclination to this
fin, makes him not account it fo great an evil (for we ordinarily
judge according to our inclinations) but think that he can with-
draw himfelf when he pleafes; it hinders him from feeing the
dreadful confequences of this vice ; it takes awa.y the remem-
brance of the divine judgments, and frequently endeavours to
baniih God from his mind, that he may fin more freely, as it is
obferved of thofe infamous old men, who attempted to corrupt
the chaftity of Sufanna ; they were inflamed with luji towards her y
fays the fcripture, and they perverted their own mind and turned away
their eyes that they might not look unto heaven^ nor remember jujl judg-
ments^. This is the proper and peculiar effect of impurity; it
blinds the mind, and makes it hoodwink itfeif, ftifling all good
thoughts, that it may fin with a greater liberty, and with lefs re-
morfe of conscience.
From this blindnefs of mind fprings pride, Fourth ejftti,
the fourth effect of this fin of impurity, which pride.
hindering the mind from knowing its own
good, makes it defpife all admonitions, refift all remonflrances,
and feoff at the moft wholfome counfels. So that as this fin ren-
I 2 derjf
* i Cor, ii. 14. t Rom. viii. 5- t
1 16 The INSTRUCTION of YOUTH
ders youth foft and pliable to vice, it makes them deaf to advice
concerning their falvation. The wife man teaches you this truth
which experience has fufficiently confirmed. A man of fenfe, fays
he, 'Will praife every wife word he Jhall hear, and will apply it to him-
felf ': the luxurious man hath heard it, and it Jhall difpleafe him, and
he will cajl it behind his back *. We need no other example of this
truth, than that of St< Auguftine, in the fecond book of his confef-
fionsf, where he deplores the infupportable pride, with which he
contemned the difcreet admonitions of his pious mother, to whom
next to God he owed his falvation.
The fifth effecT: is an obduratenefs of the
Fifth effect, ob- will in wickednefs. In proportion as fin mul-
Jlinacy in fin. tiplies, the foul habituates herfelf, and becomes
obdurate, fo that nothing is able to foften her.
It would be incredible, if we did not daily evidently fee it, how
much thofe who are given to this fin, become void of fenfe or ap-
prehenfion. They are found infenfible of all good admonitions,
deaf to all the infpirations of grace ; the menaces of divine juftice
and chaftifements feem to them but a dream ; witnefs Lofs two
fons-in-law, to whom he feemed to fpeak as it were in jejl, when he
preffed them\, to depart from the city of Sodom, which the night
following fhould be deftroyed, as in effecl: it was, and they to-
gether with it. The examples of thofe whom God has fo rigoroufly
Tiuni flied for this fin have no effect upon them , the misfortunes
which they fee with their own eyes befalling others, make no im-
preflion on their minds ; nothing is able to move them, fo fatally
has this brutal paflion blinded them.
After all thefe fad effects of the fin of im-
Sixth means, final modefty, there remains one which fills up the
impenitence. . meafure of all the former, and to which they
all tend, viz. final impenitence or fpiritual
death, which is the height of all misfortunes. It is, the too com-
mon effect of this deteftable fin, which inceffantly fills hell with
innumerable fouls by the untimely deaths it brings on thofe who
are plunged into this vice : fome being furprized by a ficknefs,
which deprives them of the time or means of doing penance ; others
by fome frightful accident ; others dying in obduratenefs, aban-
doned by God at the hour of death, as they abandoned him during
their lives. The Lord, fays S. Peter, knoweth how to deliver the
godly out of temptation ; but to referve the unjnft unto the day of judg-
ment
* Eccli. xxi. 18. f Chap. III. j: Gen. xix. 14.
in CHRISTIAN PIETY. 117
ment to be tormented with that fire which his juftice has prepared
for them ; (hearken what follows) and efpecially them tvho walk after
the flejb in the luft of uncleannefs. But what will befall them ?
Thefe men t as irrational beajls, jhall perijh receiving the reward of
injuftice*. Dear Theotime, is it poffible that this oracle, pro-
nounced by die Holy Ghoft himfelf againft immodefty mould
not ftrike you with an horror of that deteftable fin? Read it
attentively, and preferve it in your memory; and that it may
be more ftrongly fettled in your mind, add to it the following
examples.
ARTICLE III.
Examples of the miferable death of thofe who were addiEled to the fin
of impurity.
THE facred fcripture furnifhes a great number of them; we
have already mentioned fome in Part I. Chap. 6. See what we
have there related of the two fons of the patriarch Juda, who were
punifhed by God with fudden death for the fins they committed
by deteftable actions of impurity.
The miferable death of the two fons of the high prieft Heli, and
all the other misfortunes which God inflicted upon that family,
were not only punifhments of their irreverence and injuflice in
the temple, but alfo of their impurity, as it is obferved in the firft
book of Kings f .
Amnon the fon of David, found the chaftifement of his incef-
tuous pleafures, in the dreadful death he received from the treach-
erous hands of his own brother Abfolom.
The rebellion of Abfolom againft his father, was not the fole
caufe for which God laid his avenging hand upon him ; the un-
cleannefles he had committed, mentioned in the fecond book of
Kings^y with his other crimes, contributed thereto.
What (hall we fay of Solomon, who being the wifeft of men,
fmgularly beloved by God, and vifited with all defirable graces,
but permitting himfelf to be unfortunately carried away with un-
chafte love, fell from that fin to the greateft of all crimes, that is,
idolatry , wherein he continued fo long, that it is not known whe-
ther he ever abandoned it, and has left the world in doubt of his
falvation ? Dreadful example ! Frightful effect of the fin of un-
cleannefs !
I 3 If
* a Pet. ii. 9, io, iz, 13. f Chap. ii. 2. t Chap. xvi.
1 18 The INSTRITCTIO'N of YOUTH
If this fin has been fo fatal to individuals, it has not fpared mul-
titudes, nor even the whole world.
That dreadful deluge, which drowned the whole earth fixteen
hundred years after its creation, was the firft effect of impurity,
which had caufed fo prodigious a corruption in all human nature,
that it provoked the divine wrath, even to deftroy by an univerfal
flood that fame nature, the mod excellent workmanfhip of his
hands; to extinguifh in thofe waters the flames of that unchafte
love, which had fpread itfelf over the earth.
The waters of the deluge were fcarce dried up, when this de-
teftable fin beginning again to rekindle its firft flames, obliged the
divine juftice to fend another frightful punifhment upon thofe in-
famous cities of Sodom and Gomorrah ; whofe impurities being ar-
rived at the greateft height, and crying to heaven for vengeance,
God fhowered down in a confpicuous manner fire and brimftone,
which reduced to aflies not only the men and cities, but alfo all
the neighbouring land, which is even to this day an infectious un-
wholfome marfh, to which no one dares to approach ; that it
might ferve as an. example to pofterity, and teach the lewd, that
the impure fire with which they permit themfelves to be inflamed,
ihall be punifhed with another fire, which ihall always burn and
never be confumed.
To thefe examples, which are taken out of the facred fcripture,
I might add many others which hiftories abundantly furnim. I
ihall content myfelf with two, which I have chofen from among
others.
The firft is related by St. Gregory in his dialogues *. He fays,
there was one in his time, named Cbryforitis, a man of quality,
and very rich ; yet as full of vices as he was wealthy in riches ;
but above all extremely addicted to immodeft pleafures : God re-
folving to put a period to thofe fins he daily heaped one upon ano-
ther, fends him a fevere ficknefs, of which he died, but in a very
extraordinary manner. Approaching to his laft moments, he fud-
clenly perceived a multitude of evil fpirits, who prefented them-
felves to him in hideous forms, and "made a fheiv as if they
\vould immediately carry him into hell. He began to tremble,
Jook aghaft, and mournfully cry out for help ; he turns himfelf on
every fide to avoid the fight of thofe horrid fhapes ; but which
v/ay foever he moves, they are continually before his eyes. After
many
* tib. 4. Cap. 38,
in CHRISTIAN PIETY. lip
many a ftruggle, feeling himfelf furrounded and violently feized by
thofe wicked fpirits, he began horribly to cry out, Truce til! morn-
ing, Truce till morning ; and flirieldng thus, his foul was torn from
his body, and he made a fatal end without obtaining the truce he
required.
If this example be terrible, that which follows is yet more
frightful, and ought to affec~l you ftill more. It is related by John
Gerfon, Chancellor of Paris, who took it out of Thomas Catapratenjis
fuffragan bimop of Cambray, who fays he was an eye-witnefs to it.
He fays, that, whilft at fchool, he had contracted a very ftricl
friendfhip, with a fellow ftudent, a perfon of quality, and en-
dowed with all the virtues one could wiih in a young man. Happy"
if he had preferved that treafure of innocence ! But it chanced by a
misfortune too frequent among young perfons, that he fell into wick-
ed company, which kindled in his heart the fire of unchafte love :
this in a fhort time banifhed all his good inclinations, arid plunged
him into the depth of vice. His irregularities became public, yet
he continued this kind of life, notwithftanding the, admonitions of
his friends : and this author fays, that he himfelf frequently ex-
horted him to return to the way from which he had departed.
As he contemned a.11 advice, God was refolved in his perfon to
fhew an example to young people, who permit themfelves. to be
blindly carried away by this miferable fin, by the following dreadful
accident. Being afleep at midnight, he was feized with a terrible
fright, and awaking he began to cry out in a dreadful manner.
The whole houfe alarmed come to his afBftance^ They affc what
is his complaint, but can get no other anfwer from him than
hideous outcries. They fend for the prieft, who exhorts him
to think upon God, and beg pardon for his fins, but in vain.
The prieft continuing to exhort him with many moving expreflions
and tears, he turns towards him, and looking upon him \rith
ghaftly eyes, fpeaks thus to him in a lamentable voice ; " Wo be
'* to him that feduced me, Wo be to him that feduced me. It is
" in vain to invoke the grace of God, I fee hell open ready to re-
". ceive me."
After thefe words, which redoubled the lamentations of all pre-
fent, every one entreating him to recommend himfelf to God, he
turns to the other fide, and continuing his clamours, miferably
dies in defpair.
Ought not this example to make all thofe tremble, who are ad-
dicted to the fin of incontinency, and principally youth, who are here
I 4 chiefly
1 20 27* INSTRUCTION cf YOUTH
chiefly concerned? to teach them how they ought to avoid the
company of thofe wretches, who corrupt the virtues of others.
ARTICLE IV.
*The -firft remedy again/} impurity is to rejijl this Jin at the beginning.
AFTER having difcovered the malice of this fin, I muft mew
the remedies, and afford you means by which you may pre-
ferve yourfelf from fo great an enemy to your falvation.
The firft is to refift it betimes, and in its firfl affaults, before it
has gotten poffeffion, and rendered itfelf mafter of your heart.
This, Theotime, is the great remedy againft this fin, and princi-
pally in youth, wherein it is fo necefiary, that for want of pra&ifing
it, the greateft part of young men are unhappily engaged in this
vice, and oftentimes fo deeply, that they are never able to free
themfelves, at leafl without very great difficulty.
For this reafon the fathers have recommended it with much
care, and more than any other.
" S. Cyprian (dejejun.) fays, that we muft refift the firft temp-
" tations of the Devil ; and to do otherwife is to cherifli a fnake
" which will become a dragon, able to devour him who har-
boured it,"
S. Jerome * fays, that the Devil is a creeping ferpent , arid as,
*' to keep a ferpent from entering into a hole, we hinder it from
" putting in its head, which being once entered, it cannot be ftop-
" ped from introducing its whole body :" fo to hinder the Devil
from getting admittance into our foul by fin, we muft refift the firft
temptations ; which if not withftood, he infenfibly creeps into the
heart, and makes himfelf mafter of it.
St. Gregory-^- fays, " that impurity is enkindled in the foul like fire
" among draw ; and as if one does not quickly and entirely extin-
" guifti the fire, it burns all it meets with : fo if the flame of in-
ff continence be not carefully put out, it caufes a fire in the foul,
" which is often without remedy."
St. Bernard^ warns us to reject evil thoughts at the beginning,
f l and they will fly from you : Lafcivious thoughts which are not
" refifted, caufe delight, delight draws on confent, confent pro-
f duces the aft, from the act fprings a habit, from a habit necefli-
" ty, and from neceffity death. And as the viper is killed by the
" little
* In c. 9. Ecclef. f In c. 55. i Kings. J De inter, domo, c. 39.
n
*' little ones (he carries in her womb ; fo we receive death by our
" vicious thoughts, when we nourifh them in our hearts."
The reafon of this maxim being fo much recommended by the
faints, is, becaufe it is eafieft to refift the fin of impurity at the
beginning, and very hard to furmount it when it is become invete-
rate and ftrengthened by a long habit.
ARTICLE 1 V.
The fecond. remedy; to avoid the caufcs of impurity.
THE fecond remedy againft the fin of immodefty is to avoid
carefully the caufe, and occafions of it. This remedy is abfo-
lutely neceflary; it being certain, that to hinder the effect we muft
take away the caufe ; he who puts himfelf in the occaiion of evil,
cannot avoid falling into it. He that loveth danger, Jfjc.ll periJJj in it*.
The firft caufe we muft fly is idletiefs, the mother of all vices, but
principally of this. It is. idlenefs which opens the door, to evil
thoughts and immodeft defires, which increafe extremely in an
idle mind, and occafion a vail: number of fins. It is the fink and
receptacle of impure temptations, according to St. Bernard^
Impurity fays he, " quickly enfaares thofe it finds idle, and burns
M more violently thofe it finds lulled afleep in vice."
Be careful then, never to be idle, efpecially when you are alone.
The fecond caufe of impurity is intemperance in eating and drink-
ing, with which it is impoffible to prcferve chaftity in whatfocver
age, but principally in youth. The heat of blood which boils
up in that age, excites them . very much to fenfual pleafures ; but
when it is a/Tifted by exterior caufes, as wine and good cheer it
blazes out. Hearken to what St. Jerome^ fays, who fpeaks of it
by his own experience. In his epiftle to Fu-na he fays, " That
** mount JEtnct) mount Vefuvws, and mount Olympus t which con-
" tinually exhale fire and flames, did not burn with greater heat
t( than the marrow of young people, when they are inflamed with
" wine and delicious meats. And in his epiftle to Eujlocbitim. If
" I be qualified, fays he, to give any counfel, if you will give cre-
" dit to one that is experienced. I chiefly admonifh and befeech
" that foul, which defires to be the fpoufe of Jsfus Chr'ij} by prefer-
' ving her purity, to fly from wine as a mortal poifon. Thcle are
" the firft arms the Devil irukes ufe of againft youth. Wine and
" youth are a double incentive to pleafure ; why do we caft oil
" on
* Eccli. iii. 27. \ De virg. ferv.
1 22 The INSTRUCTION of YOUTH
" on the fire ? Why do we add more fuel to a body than is on fire :"
Behold, Theotime, the advice of this great faint, fo experienced in
the conduct of fouls, and chiefly of youth. Apply all your endea-
vours to praftife it exactly, if you would preferve your chaftity ;
and to do it well, fee Part 4. Chap. 13. of fobriety.
The third caufe you ought carefully to avoid is wicked company
and all fort of loofe difcourfe, or fuch as any way tend to immo-
defly. It is not to be imagined how thofe things corrupt and def-
troy chaftity in young people : for how many are there who never
fell into this dreadful fin, till they had learned it, either by conver-
fation with diflblute perfons, or by occafion of immodeft difcourfe,
which falling upon young minds, Jike a fpark among ftraw, fre-
quently inflames them with the fire of unchafte love. This caufe
is fo common, and fo pernicious to young people, that we can
never enough cry out to them. Fly wicked company, friut your
ears to immodeft difcourfe j or to ufe the words of the Apoftle, be
not deceived, evil communications corrupt good manners *.
The fourth caufe is familiar convcrfation with women y which is
alfo extremely dangerous. It is there, 1'heotime, the chaftity of
youth is utterly loft j and frequently, after it has been preferved
from other dangers, it is there deplorably fhipwrecked. Impure,
love enters but too eafily into young minds ; but when it is aflifted
by the prefence of the object, it is inflamed beyond all imagination.
For this reafon the wife man gives us that important admonition,
I'arry not among women. For from garments cometh a moth, and
from a woman the iniquity of a man j>
Now if the company of women be very prejudicial to young
people, it becomes pernicious to them, and abfolutely mortal,
when it pafles to a familiarity, to a defire to pleafe and be beloved,
to indifcreet freedom, to carefles and demonftrations of friendmip,
and fueh like fondnefles, too common amongft young perfons,
which St. Jerome calls very well " The forerunners to the ap-
" preaching ruin of chaftity."
We muft add to this caufe immodeft or too curious looks, either
in or out of converfation. Love enters by the eyes ; and fometimea
a look, without any evil defign, draws after it a vaft train of fins.
Gaze not upon a maiden, lejl her beauty be a Jlumbling block to thee.
'Turn away thy face from a woman drejjed up, and gaze not about upon
another's beauty. For many have perijhed by the beauty of a ivo-
tnan f
* i Cr. xv. 33. f Eccli. x!ii, 12, 13.
m CHRISTIAN PIETY. 123
man ; and hereby lujl is enkindled as a fire*. What excellent advice !
Yet as much unknown, as it is important. Engrave this deeply in
your memory, and govern well your fight, for if it fhould hap-
pen to glance upon dangerous objects, at leaft fix it not there, but
withdraw it immediately. Obferve the fame rule with refpect to
all pictures, or immodeft figures, which are fo many rocks for
chaftity to fplit upon, and wherewith the world unhappily abounds.
Add alfo to the former caufes, kijjes, which amongft youth
proceed often from fenfuality and immodeft affection, although it
be fometimes concealed; at leaft they excite it, and give a beginning
to many fins and uncleannefles. For this reafon a good author
calls them very properly " The bitings of the Devil, and an
" earneft of finf."
Add alfo to thefe caufes unchajle books, which you ought to fly as
the plague of the foul, and the certain corruption of chaftity.
Thefe are the moft ordinary caufes of immodefty, which you
ought carefully to avoid, if you defire to be freed from their perni-
cious effect. To fly them to the purpofe, and as you ought,
Theotime, take notice of thofe you are fubject to, and which keep
you under their dominion ; which when obferved avoid to the
utmoft of your power. For example, if it be idlenefs, apply all
your care to overcome it by labour. If it be intemperance, be
fober in your diet, and obferve fome abftinence with the advice of
your director.
ARTICLE VI.
Other particular remedies again/1 impurity.
YOU muft not only fly the caufes of impurity, you muft like-
wife apply other remedies which are proper to cure and en-
tirely overcome it. I m<ill give you thefe four, all which are not
only moft neceffary againft this fin, but very efficacious to prefervc
you from it.
One of thefe remedies is prayer, God is the author of purity; \re
muft beg it of him, and thegrace to refift the motions of that wretched
concupifcence, which excites continual rebellions againft the fpirit.
Afk it daily, Theotime, but not as St. Auguftyic \ begged it in his
youth, defiring chaftity, yet afraid to obtain it ; but beg it ardently,
and with an earneft longing to acquire it from Gcd. Create a clean
heart in me y God y and reneiu a right fpirit within my boivels
If
* Eccli. Ix. 5, 8, 9. f Euftb, Emifl". Horn, de Quadr- J L. a8. con. 7.
Pfalra 1. ii.
1 24 The INSTRUCTION of YOUTH
If you pray for it, you will obtain it ; and remember to recommend
yourfelf to the BlefTed Virgin, as we have faid above, Part 2.
Chap. 19.
Another remedy infrequent confejfion to a difcreet director. This
remedy is very neceflary and efficacious againft fins of impurity.
Thofe who neglect it, never are cured ; but fuch as make a right
ufe of it, find great afiiflance in freeing themfelves from this curfed
vice. To (hew the neceffity of a wife guide againft this fin, St.
Aujlln deploring the diforders of his youth, which was involved in
thefe crimes from the age of fixteen, laments that he had not then
met' with a defcreet perfon, who might have rooted out his lafcivi-
ous paffions, which encreafed in his foul without number or mea-
fure. Your confefTor, Tbeotlme^ will do you this good office.
And St. Jerome^ after he had related the method by which a fu-
perior of a monaftery had delivered a young man from violent
temptations with which he was troubled, makes this reflexion*.
** If this young man had been albne, how could he have ever con-
" quered thefc afTaults ?" You fee by this, Theotime, how much
the amftance of a difcreet perfon is neceflary in overcoming the fin
of impurity.
The next remedy I fhall aflign is reading and meditating on pious
things, which fill the mind with good thoughts, baniih wicked
ones, and fortify it in the time of temptations. Such are princi-
pally the thoughts of the grievoufnefs of fin, of the juftice of God,
of his greatnefs, of his goodnefs, and other fubjects, which you
will find in the following chapter, Art. 3. the remembrance of
death, of judgirient, and of eternal torments. See alfo 2d Vol. of
contrition.
The laft remedy I fhall mention is labour. This helps to divert
the mind from bad thoughts, and to take away from the flefh the
opportunity of rebellion againft reafon. You will find by experi-
ence, that this is an excellent remedy if you carefully apply it.
St. Jerome recounts a very notable example of himfelf f, which
may be of fervice to you. He fays, that being a young man,
fhut up in the folitude of the wildernefs, whither he retired for
the practice of virtue, he could not fupport the heats of his youth,
which caufed continual and violent temptations ; and though he
reprefled them with frequent faftings, his mind was ftill molefted
with impure thoughts : for the conquering of which he thought of
a. moft eiHcacious means. He puts himfelf under the conduct of
an
* Ad Eufloch. f Ep. ad Raft.
in CHRISTIAN PIETY. 125
an Hebrew matter, not difdaining even an alphabet, after ftudying
the judicious rules of ^uintilian, the eloquence of Cicero, the grave
ftile of Pronto, and the fmoothnefs of Pliny. This ftudy was at-
tended with fo much difficulty, that he frequently left off, defpair-
ing to be able to attain to his defire ; yet afterwards he renewed his
pains owing to his follicitude for learning it. The afliduity of his
labour was recompenfed with the fruit he received from thence :
for he here obtained what he fought for by it, viz. the deliverance
from his violent temptations, enjoying afterwards a fvveet tranquil-
lity. And " I give God thanks fays he, that from this bitter feed
of ftudy I now gather moft pleafmg fruits." Behold, Theotitne,
what an effectual remedy labour is againft the vice of impurity.
CHAP. IX.
Of temptations.
I Treat here of temptations, becaufe although one may be temp-
ted to all forts of (ins, yet the temptations to impurity are
more frequent, efpecially among youth, more difficult to encoun-
ter, and become a greater obftacle to their falvation. For this
reafon it is highly neceflary, that they fhould be well inftructed
how to refift and overcome them.
ARTICLE I.
What temptation is, and of the means to know whether one hath
finned during a temptation.
WE call temptation a propofal of fin made What temptation
to the foul, to induce her to commit is.
it, or rather a thought alluring to fin.
Now the foul may confent to fin three Sin may be con-
ways. i. By actually doing it. 2. In not per- fented to three
forming, but defiring to perform it. j. Nei- ways.
ther performing nor defiring, but taking plea-
fure or delight in thinking on the fin. In ether words, the will
may confent to fin by the action, by the defire, and by com-
placency or wilful delectation. From hence atifc two things which
ought to be well taken notice of.
i. That there is nothing but confent which caufes the fin, and
by confequence the thought alone of a fin, is not a fin, as long as
the will does not confent in one of thole three ways; and although
the
the thought (hould continue a long time, it is not a fin without
confent ; but on the contrary, it is meritorious to reject it.
2- To know whether we have finned mortally
An Important in a temptation, it is not fufficient to confider
remark. whether we have done a wicked a&ion, or de-
fired it ; but we muft take notice whether we
have wilfully taken pleafure in thinking on it : For the voluntary
thinking with pleafure on a mortal fin, is a mortal fin. This muft
be well obferved, becaufe many deceive themfelves therein, and
believe they have not confented to a temptation, but when they
defired the evil to which they were tempted.
Neverthelefs, one thing is here to be obferved, viz. that there
are two forts of delight in temptation; the one which precedes
the confent which is that one feels in the beginning of the temp-
tation, and which draws the will to confent. The other which
follows the confent, and it is that which the will, takes in the thing
propofed. This fecond delight is a fin, becaufe voluntary; but not
the firft, which is not voluntary.
Wherefore, to fee whether you have finned by delectation in
- an evil thought, you muft know whether you gave confent to it.
And becaufe an alion cannot be voluntary, except knowledge
went before, to judge whether you confented to that delectation,
vou muft take notice whether you perceived it, and how you be-
haved yourfelf after you reflected on it, viz. whether you con-
tinued to entertain yourfelf therewith or no ; for if you continued
in it it is voluntary, and you muft have finned. And this fin was
either mortal or venial ; mortal, if you continued with a deliberate
will, or by a voluntary and afFefted negligence. Venial, if that
continuation was through inadvertence, and without an entire
confent, not defiring really to pleafe yourfelf therein, and yet alfo
not ufmg necefiary endeavours to reject it.
ARTICLE II.
yjtat one cannot avoid being tempted, and that ive mnjt be prepared
betimes to refift temptations.
SON, when tkou comejl to the fervice of God, Jland In jtijllce, an din
fear, and prepare thy foul for temptation*. It is a certain
maxim, that we cannot live here without temptations. This life
is a perpetual combat, according to that of fcripture : The life of
man upon earth is a ivarfare\, We have enemies which aflault us on
every
* Eccli. ii. I. f Job vii. I.
in CHRISTAN PIETY. 127
every fide, within and without, vifible and invifible. The world
and exterior things furnifh us with continual occafions of fin. The
diforder of concupifcence perpetually rebels againft the fpirit. The
Devil, who watches night and day for our deftruclion, employs all
his forces to make us fall into it.
Now if this common enemy confpires generally the ruin of all
men, it is certain he applies moft vigoroufly the violence of his
temptations againft thofe, who withdraw themfelves from him to
ferve their Creator, according to the obfervation of the fathers, St.
Leo, St. Greg. &c. And, among thofe, he attacks moft ftrongly
young people, whom he endeavours to withdraw from the fervice
of God, that he may render their ruin certain and inevitable.
Hence you muft not wonder if you meet
with frequent temptations, nor lofe patience We muft not be
under them ; they are unavoidable in a chriftian impatient in temp-
life. Temptations are often the effects of vi- tations.
cious habits contracted by former fins j fome-
times they fpring from the occafions unto which you voluntarily
and by your own fault expofe yourfelf. In thefe two cafes you have
no reafon to complain but of yourfelf. Without thefe two caufes
your age will lead you into many temptations : the enemy will not
let you reft, or if he do, it is but to furprife you more eafily.
You muft therefore difpofe yourfelf courageoufly for the combat,
and prepare the neceflary arms to defend yourfelf in that warfare.
Have a good heart then, you will not be alone in this combat ;
God will be there with you, to aflift you to gain the victory, and,
with the victory, great advantages for your falvation.
For thefe temptations ferve, i. To keep you
humble, and in the fear of falling into fin, and Three great be-
always to make you ftand upon your guard by nefits from tempta-
prayer, and other neceflary means. 2. To tiovs.
confirm you more and more in virtue, and
daily to advance therein : for every refiftance you make to tempta-
tion, is a renewing and confirmation of the firm refolution you
have made not to offend God any more upon any account whatfo-
ever, and it merits new grace from God to refift temptations for
the future. 3. Thefe temptations tend to fccure your falvation,
and increafe your glory in heaven.
AR-
rz8 The INSTRUCTION of YOUTH
ARTICLE III.
Ccnfi derations to fortify the mind in temptations.
TEmptation being a thought alluring to fin, the firft remedy-
is fo furnifh the mind .with Contrary thoughts, which may
divert it from the fin to which it is foliated. See here fome of
the mod powerful, which will be able to raife a horror of fin in
you, if you confidcr them attentively. Wherefore when you fhall
be tempted, and principally if the temptation be ftrong and obfti-
nate, make one or more of thefe reflections.
1. What are .you going to do? You are going by one aftion,
and in a moment, to lofe the grace of God, to make yourfelf his
enemy, unworthy of all his favours, the objecl: of his hatred and
indignation : you are going to renounce heaven, to lofe all the
good you have ever done, to render yourfelf a flave to the Devil,
and fubjecl to eternal damnation.
2. But for what are you about to expofe yourfelf to fo many
evils ? For the deceitful fatisfaclion of a wicked thought, of an
unchafte defire, of a difgraceful action, which- will make you like
a brute, but is unworthy of a man: a pleafure which will laft but
a moment, and being pail, leaves nothing behind it but forrow,
vexation and remorfe of confcience, which will inceffantly haunt
you. Do you at like a man when you make fuch a choice ?
. 3. Confider the dignity of him you are about
The greatnefs of to offend : you offend God infinite in power,
him offended. in greatnefs, in majefly, in holinefs. God,
whom all creatures adore, in whofe prefence
the angels tremble : you are going to revolt from him, to caft off
the yoke of his obedience, and fay rebel like, / -will not ferve *.
Wretched man, defpicable creature ! You are going to fly in the
face of your creator. What an indignity is this ! Do. you under-
Hand, Theotimey that the injury fin does to God is fo great, that it
were better the whole world were deflroyed, than one fin com-
mitted ?
4. If you could conceal your fin' from God, and not offend him
in his prefence, you would be lefs blameable ; but you offend him
before his face, knowing that he fees you, and looks upon the fin
you are about to commit with horror. What greater affront can
you offer him than this ? You would blu(h for fhame, if you
fhould
* Jerem. ii. *o.
in CHRISTIAN PIETY.
fhould think yourfelf feen by a man in this action, and are you
Under no confufion at being feen by God himfelf ? and at doing
that in his adorable prefence, which you would be afhamed to do
in the prefence of the meancft mortal ? Can you mow a greater
contempt of od than this ! If you will offend God, feek.at leaft a
place where he is not ; and if you cannot find it, be afhamed to
let that holy and adorable eye fee you in your fin : and be afraid to
commit a crime before the face of him who is at the fame time
both ivltnefs and judge, and who could ftrike you dead the moment
you have committed it.
5. Turn your eyes upon the goodnefs of him you are going to
offend* Who is it that you offend ? Nothing lefs than your cele-
ftial father, who has made you what you are, who has given you. all
that you poffefs, who preferves you inceffantly, and without whofe
affiftance you could not move a hand. You breathe only by the
air he gives you ; and if he mould abandon you but one moment,
you would inftantly fall into nothing* Look upon yourfelf from
head to foot, and you will find nothing but what comes from God:
yet in the midft of all thefe favours and benefits you dare criminal-
ly to offend him, defpifing the goodnefs of fo liberal a God, the
love of fo kind a father, and making ufe of his own bleflings
againft himfelf. Go, you ungrateful and degenerate child, more
cruel than beads ! Tigers have a love for him that feeds them, and
you fear not to offend the author of aH the good you have!
Laftly, ftrive to fortify ycurfelf againft temptation, by contem-
plating the paffion of his Sonjefus Chrijl y which is the matter piece of
his love; here you will find wherewith entirely to break the attempts
of the moft violent temptations, more than any where elfe. Caft
your eyes upon your Saviour nailed upon the crofs, covered with
wounds, overwhelmed with grief, dying for your falvation. Fix
there your mind and thoughts, confider, meditate attentively all
that he fuffered ; remember that it was for you, and for the fins
you have committed, that he fuffered in fuch a manner, and fee
whether you have a heart hard and cruel enough to refolve to of-
fend again a God dying for your falvation, and crucify him a-now
by mortal fin. If the fight of a God crucified for your fins be not
able to hinder you .from offending him, will not the blood he (hed
for your falvation foften your heart? "Will not all the pains he
endured for you have force to make you love him ? All the wounds
he received are fo many mouths and voices, crying out, A hbr-
K rer
130 The INSTRUCTION of YOUTH
ror of fin, a love of Jefus ; and can you behold them without
either having a horror for fin, which crucified Chrifl Jefus, or a
love for Jefus Chri/l crucified for your fins ? O Jefus, permit it
not, but caufe by thy goodnefs, that the fole thought of thy death
fo touch our hearts in temptation, that it raife in us a horror of fin,
and make us reiblve to chufe rather to die than offend him again,
who died for the love of us.
ARTICLE IV.
Hoiv ive mujl behave in temptations.
FROM the moment that you perceive yourfelf aflaulted with a
temptation entering your mind, be careful readily to reject it
without dwelling thereon ever fo little ; it is the chief remedy
given by the holy fathers, and particularly by St. Jerome *.
Now that you may thus ftifle temptations in their birth, remem.
ber to perform two things, i. Raife your mind to God, and
proteft unto him that you renounce the temptation with all your
heart, and will not confent to it : beg of him the afiiftance of his
grace to refift it, often making the fign of the crofs on your heart,
to drive from thence the enemy of your falvation. It is incredible,
Theotime, how powerful prayer is in the moment of temptation,
efpecially when, joined with a perfect confidence in the death of
our Lord. 2. After that elevation of your mind, divert yourfelf
by applying your thoughts to fomething, as work, reading, talking,
recreation, or other like thing, which may keep your mind em-
ployed, and you will find by experience that the temptation often-
times without trouble will vaniih.
If it continues to return, perfevere in employing thefe two
means 5 pray with more fervour, proteft that you will not confent,
proceed in entertaining your mind with fomething elfe. If you be
all alone, it will be good to ftir up yourfelf by fome exterior ac-
tion of devotion, as to raife your eyes or hands towards heaven,
fmite your breaft, caft yourfelf on your knees to aik of God the
grace to refift. See the example of St. Jerome, Art. 8. It would
alfo be of advantage to terrify yourfelf with the remembrance of
death, with the thoughts x of God's judgments and of eternal dam-
nation, according to that important advice of the wife man, Re-
member thy lajl end, and thoujfjc.lt never Jin f .
Be
* JEp. ad Euftochium a*, f Eccli. vii. 40.
in CHRISTIAN PIETY. 131
Be fure not to dwell upon the temptation
jtfclf, but apply your mind to think upon the An Important
motives which may deter you. For this end, advice.
efpacially when the temptation continues a long
time, endeavour to reflect upon one or more of the former confi-
derations, and after you have weighed them well, make a final
refolution never to confent thereto, although it mould return a
thoufand times.
Not to content yourfelf with rejecting a Another advice,
temptation, but to take an occafion from thence to make ufe of the
of performing fome aft of piety, is alfo a moil temptation, as a
effectual remedy againft it. For example, on motive to fome vir-
the day you have been tempted, apply yourfelf tuous action.
more to prayer than ordinarily, read fome pious
book, mortify yourfelf, give fome alms to the poor ; and above all
in the time of temptation exercife fome al of virtue, as detefting
fin, loving God with all your heart, protefting you will never
offend him. By this means you will defeat your enemy with his
own arms ; and he feeing that, inftead of moving you to fin by hia
temptations, he gives you occafion to prac~Hfe virtue, will defift
from tempting you, fearing to advance your falvation by the fame
means he employed to deftroy you.
But above all, Thcotime, be careful when you Third advice y to
refill a temptation, not to confide in your own diftruft one's own
ftrength ; but to expect all from the grace of Jlrength.
God. This is the beft means of fubduing
temptations, humbly acknowledging that you can do nothing of
yourfelf without the help of divine grace. By how much more
you diifide in your own ftrength, putting your confidence only in
God, by fo much more eafily will you furmount them. " See,
" fays St. Augujl'me *, little David combating Goliah. He was a
youth without force, without arms, who encountered a giant
" armed, from head to foot ; but becaufe he put all his con-
" fidence in God, he gained the victory. Thou comeJJ to me
" (faid David to Goliah) ; //* a /word and with a fpear> but I
*' come to thee in the name of the Lord of hoj?s f, and in that
** confidence he overthrew him at the firft ftroke. Thus muft you
encounter with the enemy of your falvation. He (fays St. Au-
K 2 " g"f>i'ie)
Serra. 4. de Verb. Apaft. t i Kings xvii. 4,5-
132 [Tfo INSTRUCTION of YOUTH
" g u fa ne ) w ^ trufts in his own ftrength, is overcome before he
fights,"
Now the principal means to obtain many helps from God in
temptation are prayer, and frequenting the facramtnts of confef-
fion and communion, which have a wonderful efficacy againft
temptations, and without which it is morally impoffible to refift
any long time.
ARTICLE V.
Of feme artifices by which the Devil deceives men y efpecially youth, in
temptations.
ALL the force of the Devil in temptations confifts only in craft
and deceit ; wherefore the beft way to refift him is to
know the tricks he ufually employs.
The firft is, that by which he hinders them
Firjl artifice. from knowing or confidering the evil which is
in the fin they are going to commit ; on the
contrary, he reprefents in lively colours the pleafure of fin, which
he always makes them think far greater than it is, as well as the
trouble and difficulty of refilling and abftaining from it, which
he makes them believe unfurmountable.
Who does not fee how great the illufionisin
The -deceit of this all thefe three things ? For the evil which is in
artifice. fin is the greateft of all misfortunes, as we
have faid above, Art. 3. The pleafure of fin is
but for a moment, and is followed by vexation, fadnefs, and def-
pair. The trouble of refiftance continues not long, and a fweet and
^leafing confolation follows it , it merits heaven, and frequently
the deliverance from many other temptations.
Permit not yourfelf to be thus abufed by the
The remedy. enemy of your falvation : when he fliall pro-
pole a temptation to you, confider the evil
you are going to do, which is a mortal fin, the greateft of all evils.
Think not on the pleafure that is ofJered, which will pafs like a
fhadow, but upon the forrow and difpleafure it brings after it*
Regard not the pain and difficulty of refiftance, but the joy and
confolation you will receive from your victory. If you al thus,
you will find that the temptation will foon vanifh.
The
tn CHRISTIAN PIETY. 133
The fecond deceit by which the Devil fe-
duces young people, is to propofe, during the Second artifice.
temptation, the eafmefs of pardon, and per-
fuade them that they will do penance, and confefs it to a Prieft.
How frequently, Theotime y does it fall out, alas ! too often, that
in the combat of temptation, the confcience refilling on her
fide by the good motions God gives her, this unhappy thought
comes into the mind, I will confefs it, I will do penance for it :
and with this thought one unhappily refolves to commit this fin.
What ! if you imagined that God prefently after the fin would call
you into the pit of hell, you would not offend him ; and becaufe
you hope he will pardon you, you do not fcruple to difpleafe him>
.What impiety is this! Will you be impious becaufe God is good?
Do you offend him becaufe he will pardon you ? If ever this
thought comes into your mind, rejet it as a blafphemy, and as a
wile of the Devil, by which he would plunge you into the abyfs
of fin.
The third deceit of the Devil towards young Third artifice.
perfons, is, that after he has made them fome-
times yield to his temptations by the former artifices, he puts into
their minds this falfe and wicked notion, that it is impoflible to
refifl temptations, and to abftain from fin;
that, being thus perfuaded, they may make The falfer.efs cf
no endeavours to refift them, but give them- this perfuafion.
felves up to evil without any reflraint.
Detefbble perfuafion ! diabolical invention ! which is fo much
the more deplorable, as it is mcft falfe and pernicious, yet mod
common amongft youth. Infenfible creatures! what is it that
dazzles you thus, fo that you cannot fee the truth more clear
than day? Do you not fee how injurious this thought is to the
mercy of your Saviour, who has fhed his blood to merit for you
grace to refift on thefe occafions, and who ftretches out his arms
to aflift you ? This perfuafion comes not from him who calls you
to himfelf to fave you, but from the Devil, who feeks to deflroy
you pail recovery.
Permit not yourfelf to be feduced by this The remedies.
execrable thought, but in the midft of the molt
violent temptations call to mind the mercy of ycur Saviour, who
never abandons thofe who hope in him. They, fays the wife man,
K 3 compared
134 ft' INSTRUCTION of YOUTH
compaffed me on every ftde, and there was no one that would help me. I
remembered thy mercy, O Lord, how thou delivereft them that wait for
thee. And thou haft faved me from dejlruclion *.
Thefe are the three moft ordinary artifices the Devil makes ufe
of againft young perfons in temptations, and all three are purfued
in order. Firft, he hides from them the evil, and makes them
believe it is not fo great as in reality it is. Next, he perfuades
them that they may eafily free themfelves from it. And laftly,
when he has them deeply engaged, he makes the difficulty of re-
fraining to appear very great, that they may not attempt to deliver
themfelves from it. Reflect well upon thefe three artifices, and
have a care not to be deluded by them*
ARTICLE VI.
Of two confiderable faults ufual 'with young perfons in temptations.
BESIDES the fault they commit, who permit themfelves to be
deceived by the three former artifices, they fall into two
others much more dangerous.
The firft is, that when they fee themfelves
Firft fault. attacked by frequent temptations, they prefent-
ly become impatient, and after having refifted
a while, lofe courage, and yield to the enemy, believing that they
cannot refift him any longer. This error is very common among
young people, and it gives a great advantage to the enemy of their
falvation over them.
When the city of Eethulia in Judea was befieged by Holofernes,
the heads of the town, with all the people, betook themfelves to
their prayers, to obtain of God their deliverance ; and feeing God
did not hear them fo foon as they expected, they refolved to deli-
ver themfelves up, if fuccour did not come in five days. The
courageous Judith hearing of this refolution, difapproved it much,
and marply reprehended them, faying, Who are you that tempt the.
Lord? This is not a word that may draw down mercy, but rather
that mayjlir up wrath, and enkindle indignation. Ton havefet a time
for the mercy of the Lord, and you have appointed him a day, accord-
ing to your pleafure. But for as much as the Lord is patient let us be
penitent for this fame thing, and with many tears let us beg his par-
don. Let us humbly wait for his confolation f .
I fay
* Eccli. li. 10, IT, iz, 16. f Judith viii. n, 12, 13, 14, 20.
in CHRISTIAN PIETY. 13$
I fay the fame to you, dear ^ThsotitHf^ when lofing patience in
temptations, and defpairing to be able to refift them, you take a
refolution at length to deliver yourfelf over to your enemy, by
which conduct you offer a great injury to God ; for this is to
dhlruft his grace, and difpofe of it as you pleafe: this is not the
means to obtain it, but on the contrary, by this diffidence you ren-
der yourfelf more unworthy of his mercy, are at a greater diftance
from his grace, and expofe yourfelf to more grievous temptations,
and to fall into fin without refi (lance. No, no, you muft not act
thus, you mull have patience in temptations, and humbly expect
the divine grace, which will never fail you, except you be wanting
to it firft. If you perfevere courageoufly to refift, he will either
deliver you from the temptations, or give you grace to overcome
them. Remember that the greateft faints have been tempted like
you, and much more : call to mind the apoftle St. Paul, who
having begged of God to be delivered from great temptations, re-
ceived this anfwer from him: My grace is fuffident for tbee : fir
power is made perfect in infirmity % ,
The fecond fault young perfons commit in Second fault.
temptations, is, that when they once chance
to yield to the enemy, they lofe courage, lay down their arms,
and permit themfelves to be overcome by all other temptations,
without any refiftance. What a ftrange blindnefs is this, for
being once conquered, to fubmit entirely to the enemy; after
having received forne wounds, to be content to receive many
more ; after having loft the grace of God, to. continue to provoke
more and more his fury, inftead of readily appeafing it by penance !
Can any thing be more oppqfite to reafon and common ienfe ?
The Ifraelltes being affembled to fight againft the tribe of Benja-
min, to revenge a. moft enormous crime committed by fome of
that tribe, although they were far more numerous, they were de-
feated in the firfl and fecond battle. Thefe two overthrows highly
aftonimed them, neverthelefs they loft not courage ; they came
before the tabernacle of God, and there they fet themfelves to weep,
to faft, to make their fupplications, and offer facrifices to appeafe
the divine anger. This being clone, they took their arms again,
and courageoufly returned to battle, where they gained the victory,
and entirely defeated their enemies f.
This, Thfoiime, is exactly what you muft do in the combat of
temptations 5 you muft not be difcouraged fox being once conqucr-
K 4 ed,
* a Cor. xii. 9. f J uc? xx -
136 The INSTRUCTION of YOUTH
ed, but chearfully rife again : you muft have recourfe to God, la-
ment your mifery, beg pardon of him, appeafe his anger, implore
the affiftance of his Grace, and after having done penance for your
fins, re-afTume your arms in the name of God, and fight more
courageoufly than before. The'forrow for being vanquifhed muft
excite you to refift your enemy more refolutely, and your defeat
muft make you ftand better upon your guard for the future. Do
fo then, dear Theotime, and be punctual in following this advice,
if you {liquid be fo unhappy as to fall into fin.
ARTICLE VII.
What is to be done after the temptation is overcome.
Two faults after ~1[TS7~ E ordinarily commit two faults after
the temptation is VV we are delivered from a temptation.
overcome. The firft is, we give not thanks to God for
the victory we have gained by the afliftance of
his grace. The fecond, we make no preparation to refift future
temptations. Thefe two defects are the caufe why we eafily fall
into other temptations, and are at length overcome by them. The
firft, becaufe God would have us acknowledge his favours efpeci-
ally great ones, fuch as a victory over temptation. The fecond,
becaufe he who doth not ftand upon his guard, is fcon furprifed
by his enemy.
1. It is therefore moft important, Theot:tne y
Firft remedy. when you have furmounted a temptation, that
you take care to give God thanks for it, either
immediately after the temptation, or at leaft at the end of the
day in your evening prayers. Return him thanks with all your
heart for this victory, acknowledge that it comes from him alone,
and not from yourfelf, and that without him you had been a
thoufand times vanquifhed,
2. Prepare yourfelf to refift temptations for
Second remedy, the future. I. Making a firm proteftation to
God, to refift them with all your power. 2.
Humbly begging the continuance of his afiiftance. 3. Refolving
to make ufe of fuch and fuch means as you know to be ufeful.
If it chance that you remain fome time without temptation,
confide not too much in this peace and tranquility: " for it fre-
" quently happens, as St. Gregory qbierves *, that the enemy per-
" mits
* ; Mor. 16.
w CHRISTIAN PIETY.. 137
" mits thofe whom he has much tempted, to continue fome time
" in quiet, that he may furprife them more eafily, when they
" think leaft of him, and make them fall into fin by a fudden and
" violent temptation." For this reafon ftand always upon your
guard, afking daily of God grace to refift the aflaults of the ene-
my. Be careful to remove quickly from your mind all the firft
thoughts that may move you to fin, as we have faid before,
Art. IV.
ARTICLE . VIII.
A remarkable example to teach tu hoiv <we mujl encounter temptations.
AN ancient author * fays very well, " that the way to learn by
" precept is very long, but that by example is much Ihorter
ff and moil efficacious." Wherefore it will be much to the pur-
pofe, to fet here before your eyes fome of thofe who have coura-
geoufly refilled temptations, that their example may ftir up your
courage, and teach you how to manage the arms with which they
have happily overcome.
Amongft many others, I have chofen out the great St. Jercme t
whom I would propofe to you for a model and example. He was
young, as you are, at the time of thefe temptations ; he was more
tempted than ever you will be, and perhaps of all the fervants of
God, his youth was moil tried by temptations. He encountered
them with an admirable perfeverance, from whence he gained
moll glorious victories. I mail give you his own relation of it :
read it attentively, and mark well all the circumftances.
This faint being yet young, after he had fpent fome time in a
worldly life, was moved with a defire of ferving God, and labour-
ing for his falvation by a true converfion. He takes a refolution to
leave the world, and to retire into fome wildernefs to do penar* e,
and apply himfelf entirely to virtue. He went firft to Jerufalttn,
to vifit the holy places, and from thence he retired into the
defert.
He continued in that place four years, during which, not-
withftanding the incredible auilerities he underwent, he was af-
faulted with continual and fo great temptations as muft afFecfc thofe
who read them. Behold what he fays, writing to Euflochium f.
" In the remoteil part of a wild and (harp defert, which being
" burnt up with the heats of the fcorching fun, ftrikes with hor-
, rour
* Seneca, Epitt. 6. f Ep'ft- &. Virgin, c. 3.
138 The INSTRUCTION of YOUTH
" rour and terrour even the monks that inhabit It, I feemed to
* e myfelf to be in the midft of the delights and aflemblies of Rome.
u I loved folitude, that in the bitternefs of my foul, I might
"' more freely bewail my miferies, and call upon my Saviour. My
" hideous emaciated limbs were covered with fackcloth : My
" fkin was parched dry and black, and my fleih was almoft wafted
" away. The days I pafied in tears and groans, and when ileep
" overpowered me againft my will, I caft my wearied bones,
' which hardly hung together, upon the bare ground, not fo prc-
" perly to give them reft, as to torture myfelf. I fay nothing of
" my eating and drinking ; for the monks in that defert, when
" they are fick, know no other drink but cold water, and look upon it
" as fenfuality ever to eat any thing drefled by fire. In this exile and
<f prifon, to which for the fear of hell I had voluntarily condemned
" myfelf; having no other company but fcorpions and wild beafts,
" I many times found my imagination filled with lively reprefenta-
" tions of dances in the company of Roman ladies, as if I had
" been in the midft of them. My face [Was pale with failing ;
" yet my will felt violent aflaults of irregular defires. In my cold
" body, and in my parched up flefh, which feemed dead before
4< its death, concupifcence was able to live."
See the temptations .which this faint endured, and the rude af-
faults he fuftained ; but confider how this generous champion
behaved himfelf.
" Though I vigorously reprelTed all its failles, it drove always to
" rife again, and to caft forth more violent and dangerous flames,
(t Finding myfelf abandoned as it were to the power of this ene-
" my, I threw myfelf in fpirit at the feet of Jefus, watering
" them with my tears, and I tamed my flefh by failing whole
" weeks. I am not afhamed to difclofe my temptations, but I
*' grieve that I am not now what I then was. I often joined whole
" nights to the days, crying, fighing and beating my breaft till
" the defired calm returned, I feared the very cell in which I
" lived, becaufe it was witnefs to the foul fuggeftions of my ene-
" my , and being angry and armed with feverity againft myfelf, I
went alone into the moil fecret parts of the wildernefs, and if I
" difcovered any where a deep valley or a craggy rock, that was
the place of my prayer, there I threw this miferable fack of my
body."
What an example, Ykeotime, is this, to teach you how to en-
iounter temptations ! But hearken yet to what follows.
The
in CHRISTIAN PIETY.
The fame Lord is my witnefs, that after many fobs and
" tears, after having in much forrow looked long up to heaven, I
" felt moft delightful comforts and interiour fweetnefs ; and thefc
" fo great, that, tranfported and abforpt, I feemed to myfelf to be
" amidft the choirs of angels : and glad and joyful I funo- to God.-
" after thee, Lord, -we will run in the fragrancy of thy celeftial
" ointments *."
What an example, Theotime, is this, to animate you to encounter
the temptations of youth ! O how admirable and inftruclive is this
for you, and all thofe of your age ! For among others it teaches
you three things of great importance, i. That
you ought not to be aitonifhed to fee yourfelf Three things it
tempted, fince this holy faint in his youth, not- be learnt from faint
\vithftanding all his mortifications, and remov- Jerome,
ed from all occafions of fin, fuffered a long time
fo great temptations, 2. It will teach you how to fight againft
temptations, viz. by mortifications, and above all by humble, fer-
vent, and perfevering prayer. And in the third place, you there
learn the greatnefs of the joy God gives to thofe who have refifled-
temptations with much courage and per fever ance.
Set this excellent example often before your
eyes. When you (hall be tempted, reprefent Practice.
unto yourfelf St Jerome in the defert, encoun-
tering his temptations with tears, with prayers, with mortification,
cafting himfelf at the feet of Jefus Cbrift y and imploring his af-
fiftance. Imitate him, let your clofet be a folitude, where you
will receive God's affiftance againft temptations ; and be aflured,
that after your prayer God will fend you tranquillity, and make
you feel an incredible joy and confolation, which will animate you
anew to refift temptations, and ferve your Saviour more faithfully
than ever.
CHAP. X.
Ob/lades peculiar to rich young perfons.
THE obftacles we have fpoken of hitherto, are common to all
youth of whatever quality or condition. But becaufe among
the feveral conditions of life, there are fome which are attended
with
* Canti. i. 3.
143 27* INSTRUCTION of YOUTH
with particular obftacles, it is proper to treat briefly of them. Thefc
conditions are chiefly riches, and nobility. .
As for riches, there is no queftion but they are a particular ob-
ftacle to falvation, fince the Son of God himfelf aflures us, that
they choke the feed of the word of God in fouls, and hinder it
from taking root, and bringing forth fruit*, which is true, not only
of men already advanced in age, in whom covetoufnefs and the
love of riches too often prevail, but alfo in young men, to whom
the pofieflion of riches is frequently a hinderance to falvation.
This is confirmed by experience, which evinces, that rich young
people are frequently more vicious than others. We fee them ad-
dicted to pleafure, flothful, and averfe to labour, their minds al-
ways taken up with vanity, afpiring after greatnefs, fortune, and
the riches of the world, proud, prefumptuous, defpifing others,
untra&able, and refifting the moft falutary inftru&ion and advice,
fubject to much vice, oftentimes malicious and ingenious in com-
mitting fin. And on the contrary, we fee young perfons of low
condition or fmall fortune, live in the fear of God, defirous of
fecuring their falvation and advancing in virtue, laborious, feek-
ing good inftru&ions, and receiving them with joy and much
fruit, flying from fin, or recovering inftantly if they chance to fall
into it. And by this means they heap the bleffings of God upon
themfelves ; for God is pleafed to favour the humble, and thofe who
fear him, as on the contrary he rejects the proud, and thofe that
trujl in their oivnjlrength^ and glory in the multitude of their riches^.
I fay this, Theotime, to warn you, that, if God has pleafed that
you fhould be born in opulence, you take care left your riches
become the occafion of your damnation, as they do daily to many \
the multitude whereof makes but too evident that truth, ho-w
hardly Jhall they that have riches enter into the kingdom of G0t/|,
Wherefore perform three things.
1. Be fully perfuaded that your riches will obftruct your falva-
tion, unlefs you both employ them to advantage, and preferve
yourfelf from their dangerous temptations.;
2. Endeavour to underftand what thefe are, that you may dili-
gently avoid them. There are many, fuch as pride, untractable-
nefs, idlenefs, love of pleafures, vicious company, flattery, &c.
Be humble in your riches, remembering what St. Aujlin^ fays,
" that they occafion haughtinefs j that as every fort of fruit has its
par-
* Luke viii. 14. f Pfalm xlvili. 6. t Luc. xviii. 24- Serm. 5.
de verb. Domini.
in CHRISTIAN P i E T T. 141
particular worm, pride is the worm of riches." In order
to humble this pride, confider on the one fide the danger they
daily put you in of offending God, and lofing your foul ; and on
the other fide, the rigorous account you muft render to God of
the good ufe you have made of them. Wherefore do you glory
in the riches you poflefs, which God can take away in a moment ?
and with which, as the wife man fays *, you cannot obtain true
riches, that is, wifdom and virtue, which if you poflefs not,
you, with all your goods, are but like a horfe richly caparifoned,
which with all his ornaments is but a beaft . without reafon.
Become docile and tractable ; be ready to learn, and willing to
be reprehended ; and be affured, that the more noble and rich you
are, the better you ought to be inftrucled, becaufe you are fo much
the more expofed, and your faults are fo much the more fatal
than thofe of others.
Fly idlenefs, fo natural to the rich. Remember that the rich
are not in the labour of men: neither Jhall they be fcourged like other
men\. Hence St. Bernard^ adds, " There is great reafon to fear,
" that they will be affli&ed with the Devils."
Carefully avoid a voluptuous life, which is a great incentive to
impurity. Remember that chaflity is in die midft of dangers and
precipices,. whilft furrounded with riches, where an affected nice-
nefs as to diet, cloaths, fleeping, and a thoufand other occafions
expofe it to inevitable ruin, if not withftood with the utmoft pre-
caution. Wo be to you that are wealthy in Sion, (fays the prophet
Amos} you thatjleep upon beds of ivory , and are -wanton on your couches :
thai eat the lambs out of the flock, &c. that drink ivine in bowls y and
anoint tkemfelves 'with the beji ointments : and they are not concerned for
the affliclion of Jofeph . Wo to you that are rich : for you have your
confutation f .
Withdraw yourfelf from wicked company, which your riches
will eafily attract, as a prey invites birds.
Permit not yourfelf to be deceived by flattery, which always
fmiles upon the rich, and too often perverts their minds efpecially
youth, according to St. Jerome^. Give not credit to any thing
they mall fay in your commendation ; for either they commend
you for things that deferve not praife, as your condition, your
..wealth, your good behaviour, or the like ; or elfe for things you
have
* Prov. xvii. f Pf. Ixxii. 5. $ Serm. ad Paftorcs. $ Amos vt. I, 4,6.
5 Luke vi. 24. |j Epiit. ad Celantum.
142 The INSTRUCTION of YOUTH
have not, as fcience, wifdom, virtue ; or if you have them, they
coma not from you. To value yourfelf on the firft, is vanity ; on
the fecond, folly ; on the third, injuflice : for you appropriate to
yourfelf a glory due only to God.
3. There remains the third thing required for preventing the dan-
ger to which riches will expofe your falvation, that is, to make good
ufe of them. This is what St. Paul ordered Timothy to prefcribe to
the rich : Charge the rich of this ivorld not to be high-minded, nor to
trujl in uncertain riches, but in the living God, (who giveth us abun-
dantly all things to enjoy.} To do good, to be rich in good works, to give
eaftly, to communicate to others, to lay up in flare for themfelves a good
foundation again/} the time to come, that they may lay hold on the trite
life *. This is the ufe of riches, which the Holy Ghoft prefcribes
to the wealthy, and which you ought exactly to pradtife, if you
would prevent their becoming your ruin. Keep in your mind that
great truth St. Cyprian teaches you, that " a great patrimony is a
" temptation, if the revenue one pofleffes be not employed in
" pious ufes ; and the more a perfon abounds in wealth, the more
" carefully mould he employ it, not to multiply, but to redeem
his fins f."
T
CHAP. XI.
Obftables peculiar to gentry.
O number gentility among the obftacles to virtue, were to
offer an injury to "it ; yet we {hall do no wrong to truth, if
we fay that the ill conduct of perfons of rank is a great impediment
to their falvation, and frequently the caufe of their ruin and dam-
nation.
To fee this truth and clearly underftand, that there is no ftate
generally more corrupt and vicious, than that of people of diftinc-
tion, we need only reflect a little on the life they lead.
They affect fo much pride, that they contemn all the world,
and efteem all others infinitely below them. They are Haves to
ambition. They are extravagantly addicted to pleafures, effemi-
nate, bold and fhamelefs in publiming their fins, and glorying in
them, envious in the higheft degree, attached to felf-intereft,
affectionate to none but themfelves, unjuft, violent, harfh, and often
cruel
* i Tim. vi. 17, 18, 19. f St. Cyp. lib.de habit uVirginum.
in CHRISTIAN P i E T T. 143
cruel towards others, efpecially their inferiors, impatient and
paflionate, addi&ed to fwearing and blafphemies, revengeful even
to excefs, not being able to fuffer or diflemble the leaft injury,
which frequently is grounded only in their imagination, and even
make open profeflion of never fubmitting to or diflembling any.
What a life is this for men who make profeflion of the Chriftian
religion !
What adds much to the danger of this con- The deteflabls
dition of life is, that deteftable paflion for paffionfor duels.
duels, which fo over-rules them, that there
is fcarce a moment in their life, wherein they are not refolved to
fight upon the firft injury, or at leaft upon the firft challenge ; a
refolution which continually keeps them in mortal fin. Not to
mention the contempt of religion, fenfuality and impiety, which
are much encouraged by the rich, efpecially in thefe our days,
where fo many are found to fay to God, with the impious : Depart
from us, ive deftre not the knowledge of thy ways. Who is the Almighty
that wejhould ferve him ? And what doth it projit to us if -we pray t
'
Is not this a thing much to be deplored, to fee in the midft of
Chriftianity, the faireft part of the Chriftian world moft corrupt-
ed ? And that the dignity of birth which is given as a reward and
encouragement to virtue, fhould become the fource of vice, and
depravity in thofe who poflefs it ? fo that it is a mark of reproba-
tion to many, who, it were to have been wifhed, had been born
in a lower condition of life. " For what advantage is it to be
< great before men, and contemptible in the fight of God f ? To
" be honoured by men, and hated by God ? To command others,
" and to be a flave to vice and his own paflions ?" And in a
word, to be happy in this world, and damned for ever, being of
the number of thofe who eternally cry out, What hath pride pro-
fited us ? or what advantage hath the boaftiftg of riches brought us.
All thofe things are pajfid aivay like, a Jhadow. Therefore -we have
erred from the way of truth J.
Dear Theotime, if you be a perfon of diftincHon, I befeech you
to reflect ferioufly on yourfelf, and on the danger to which your
rank expofes your falvation. Diftruft your ftate, and be afraid
left it ruin you. In proportion as you are raifcd in condition,
your
* Job xxi. 14. ij. f Eufcb. EraifT. Horn. 3. ds Pafcate. J Wifd, v.
*.- 5, 19.
The IN s T R u C.T.I o N. of YOU'TH
your obligation to be virtuous, - and the danger of your perdition
encreaie with your dignity. Labour earneftiy for your falvation,
and ufe all poffible diligence that your rank be not a caufe of your
damnation, as it is to many. For this effect, practife the follow-*
ing advices.
1. Unilerfland perfe&ly what true gentility
Firft advice. is. Gentility is infeparable from virtue, it
takes its origin from thence, and is only pre-
ferved by it. It has been beilowed upon your anceftors, in re-<
compenfe of their worthy alioas , if you imitate them in their
virtue, you will merit th& title of Gentlemen ; if you imitate .
them not, you are only poflefled of a falfe and imaginary gentility.
2. Know, that befides this diftinciion inftitu-
Secand advice. ted by men, there is a divine one infinitely
fuperior, which is that acquired by grace. For
if gentility confifts in being born of iiiuitrious parents, and of
thofe that are confiderable in the world, what will it be to be
made the child of God, coheir of Jefus Chrijl^ defigned for the
pofleffion of the kingdom of heaven ? This, Tkcotime, is the great,
the prime and true gentility, if you poflefs this, you are really
diftinguimed ; and if you have it not, how noble foever you may
be before men, you are moll infamous and abominable in the fight
of God.
3. Wherefore permit not yourfelf to be puft
Third advice. up with pride and arrogance on account of
your rank. " That is a wicked gentility (fays
" St. Aujlln *) which makes you contemptible in the fight cf Gcd
" by its pride." On the contrary, be fo much more humble, as
you are the greater, according to the precept of the wife man ; the
greater tbou art, the more humble thyfelf in all things, and thoit jbalt
jlnd grace before God\. It is an excellent advice which St.
Jerome gives to noblemen: " Prefer not yourfelf before others
" by reafon of your nobility, and contemn not thofe who are not
"noble. Our religion hath no refpect to perfons/it regards not
" the condition of men, but their minds; it judgeth of nobility by
c their manners. There is no liberty in the fight of God, but not
" to ferve fin. The height of nobility is to be illuftrious in vir-
tuej."
4. En-
* Serra- a?, f EcclL iii. 20. t Epift. ad Celant.
in CHRISTIAN PIETY. 145
4. Endeavour to obferve well the ordinary
vices of thofe of your rank, that you may care- Fourth advice.
fully avoid them ; be fure to withftand them in
good time, begging daily of God for this effeft the afliftance cf
his grace. Remember that the juftice of God will be fevere to-
wards the great and noble, and their fins will be punifhed more
rigoroufly than thofe of others, as it is faid in the book of Wifdom *.
5. Make your rank affift in advancing virtue.
You will fay, how can this be? See how. Fifth advice*
If being noble you be virtuous, firft your
virtue will be in fome manner more agreeable to God, according
to the judgment of St. Bernard^. Befides, your example will
move others to virtue, your difcourfe will have more authority to
perfuade them to good ; they will give credit to you, when you
mildly reprehend their faults. You will have means of comforting
the afflicted, and relieving the oppreffed ; you may often com'pofe
differences, and reconcile enemies.
6. Arm yourfelf particularly againft the ty- Sixth advice.
ranny of duels, by a firm resolution never to
fight one. For this end, i. Beg of God the grace to renounce
from your heart that height of infatuation, and never to yield to
it. 2. Be convinced that a duel is a wicked action, that it is a
crime as great, as murder is enormous. Remember how mur-
der is detefted by the Almighty : it is a crime which deftroys the
image of God, and the work of his hands ; God has it in fuch
abhorrence, that he wifhes the perfon not to be pardoned who is
guilty of it : Whofoever, fays he, Jhallfncd man's blood, his blood JJjall
be Jhed : for man was made to the i mage cf God J. He threatens to
extend his revenge thereof even to a beaft, which fhould take
away a man's life, to evince what a horror he has for murder.
From this form a judgment of the quality of a duel, by which you
endeavour to fpill the blood of yonr brother, and what is yet more
horrible, to involve in eternal mifery either the foul of your adver-
fary, or your own, for each of which Jeftts Chrtfl has died : or,
mould fuch mifchief not enfue, you expofe yourfeif, at leaft, to
evident danger of it, and are therefore equally criminal in the
fight of God, as if the effect had taken place. Confider that this
blood which you mall have (bed, will cry to God for vengeance
againft you, as did that of Abel againft Cain ,- that the foul which
L you
* C. vi. f Epifl. ad Scph. J Gen. ix. 6.
146 The INSTRUCTION of YOUTH
you have damned will curfe you eternally; that your conscience
will continually reproach you; and that divine judgment will
overtake you either in this world, or the next. Think not that to
refufe a duel is to forfeit your honour : fuch honour is imaginary :
is it a lofs of real honour, to be condemned by the worldly and the
wicked, whilft you are praifed by the wife and the good ? A duel
is contrary to the public good, and as fuch is forbidden by your
prince, to whom you owe obedience; as fuch is punifhed by the
law. So much is a duel an enemy to your falvation, that the
church, to whom the care of your falvation is entrufted, excom-
municates all thofe who fight a duel, or any way contribute to it,
and deprives of ecclefiaftical burial all thofe who die in that com-
bat : hence the Council of Trent calls a duel an invention of the
Devil, to ruin fouls by the bloody death of the body *. 3. Call to
mind thofe of your acquaintance who died in duels, and are loft
for ever : judge what they think now of duels, and what renuncia-
tions they would make of them, if they could return into this world:
but there is no time for them. What if you were one of them ?
4. When any one mall challenge you, anfwer him aloud, that
you will not fight a duel being forbidden both by divine and human
laws. If any one accufe you of cowardice, tell him, that you know
well how to {hew your courage on proper occafions, for the fervice
of your king and country. If he threatens to aflault you wherefo-
ever he fhall find you, anfwer, that you will defend yourfelf, but
make no appointment either direUy or indirectly, faying, I pafs
by fuch a place, or the like : if after this he attack you, defend
yourfelf. 5. Avoid the caufes of duels, as quarrels and enmities.
Offend no perfon ; or if by imprudence, or otherwife, you wrong
any one, make him amends, and declare you had no intention to
offend him.
PradHfe all thefe things, and God will give a blefling to your
rank, and you will be great both before God and rrien.
* Seff. aj.
The end of the third Part.
( '47 )
THE
INSTRUCTION of YOUTH
I N
CHRISTIAN PIETY.
PART IV.
Of the virtues necejjary for young perfons.
THIS, Theotlme^ is the chief part of your inftru&ion, to
which the three former relate as the means to their end;
for after propofmg the motives to incline you to virtue, the necef-
fary means of acquiring it, the obftacles which might pervert you,
and consequently which ought to be avoided by youth ; there now
remains to fet before you the practice of virtue, and (hew the par-
ticular virtues to which you ought to apply yourfelf the more
carefully in your youth, as the foundation of other virtues, which
will be necefiary for you in the courfe of your life.
CHAP. I.
That young people ought to propofe to themfelves the example of our
Lord Jefus in his youth.
SINCE it is a truth univerfally received, that Chriflian piety, in
all ftates, confifts in imitating our Lord Jefus Chrifl y I would
firft of all propofe here that divine pattern, to give you a perfedt
model of the virtues you ought to acquire, and by which you
ought to form your youth.
It was for this reafon, according to the obfervation of one of the
fathers of the church, that this divine mafter being come to teach
and fave all men, was pleafed to pafs through the feveral ages of
man, to fanftify them all, and by becoming like unto them, to
invite them more eafily to an imitation of himfelf,
La " For
148 . Tht INSTRUCTION of YOUTH
" For this reafon, fays he, he made himfelf an infant to in-
" fants, that he might fan&ify them. He made himfelf a child
{ to children, giving holinefs to thofe of that age, to the end he
" might afford them in his perfon an example of piety and fandtity,
" and fubjelion. He made himfelf a young man to young men,
" giving them a pattern, and fan&ifying them for the fervice of
our Lord*."
It is by this divine pattern of youth, dear Theotime, that you
mull form yours, and regulate your actions. It is from him that
you rnufl learn the virtues you ought to practife in that age : Look
and make each a<5l of virtue according to the pattern ivhich -was Jheiued
thee f.
We find four things in the Gofpel concerning the fon of God
during the youth of his mortal life.
The firfl is his hidden life which he was pleafed to lead all that
time, not manifefting himfelf to men, but only to his moil blefied
mother and St. Jofiph ; to teach young people to fly vanity, fo na-
tural to their age, and fo prejudicial to their good, and not to feek
after the efteem of the world by a vain orientation of their parts
or virtues ; but only to pleafe God, and content their parents and
mafters, by a folid progrefs in A'irtue and wifdom.
The fecond is the example of piety and religion he was pleafed
to give, by going to the temple at folemn feafts, according to the
command of the law, although he was not obliged to itj being
there, he hearkened to the doctors, and aflced them queftions, as if
he would learn of them ; he who was mafter of the doctors and
of the law itfelf. An admirable example, by which he would fhew
young people the affe&ion they ought to have for piety, and that
their firft care mud be to ferve God and labour for their falvation,
accuftomlng themfelves to aVs of religion, to prayer, to aflift at the
divine facrifice, to the facraments, to the word of God, and to
feek inftruftion from the mouth of the wife, and from thofe whom
God has given them for their direction.
The third thing is that fo admirable obedience he (hewed his pa-
rents, which the gofpel defcribes in thefe terms ; He went down
with them, and came to Nazareth, and 'was fuljeEl to them^. An
example which ought to confound all young people, who have or-
dinarily fo great a repugnance to fubmiffion. What a frame is
this for you, Theotime, when you are wanting to the great refpetl
you
..* S. Ireneus 1. a. adverfus Hzrefes, c. 30, f Exod. xxv. 40. i Luc.
. 51.
in CHRISTIAN PIETT. 149
you owe them from whom you receive life and inftr"uc"Uon, having
before your eyes the example of God*, who obeys his creatures ?
And what reply will you give to the fon of God concerning your
difobedience, when he (hall remind you, that he was pleafed to
be fubject and obedient for your example ?
The fourth thing that the gofpel teaches us of the youth of our
Lord is, that be increased in ivifdom t and nge t and grace with God and
tnen\. Which is not to be underftood of an interior increafe of
thefe two perfections in the fon of God ; becaufe from the mo-
ment of his conception he was poflefled of them in a perfect ful-
nefs. But this is to be underftood as to the effects he made to ap-
pear in his divine actions from day to day. As the fun, which al-
though it be as much adorned with light at its rifing as at mid-
day, is faid to become more bright according to the degrees it ri-
fcs, becaufe its light appears with more bright nefs to our eyes.
But the gofpel has made this obfervation, to teach Chriftian youth
what great care they ought to employ their years, in order to in-
creafe in wifdom and virtue, and to avoid that fo univerfal a fault
of the greateft part, who feem to advance in age to no other end
than to diminifh in innocence. It is a misfortune infinitely to be
deplored, to fee that children mould be corrupted in proportion as
they grow up, . and that their age mould ferve for nothing elfe but
to learn vice, lying, impurity, pride, difobedience, diflblutenefs,
as St. Augujline takes notice of himfelf :, Children of Jtfas Chrl/fj
is it thus that you imitate your mafter ? He made himfelf a child
like you, to invite you more fweetly to his imitation, and to teach
you to employ your firft years in the increafe of virtue, and you
miferably lofe them in learning vice. Caft your eyes upon this di-
vine pattern, to reform by it the abufes of your youth, which you
have committed, and learn to increafe in all Chriftian virtues,
which is, to be the difciple and child of Jefus drift. Which that
you may perfectly understand, I {hall here reprefent them one after
another.
CHAP. II.
Of the fear cf God.
THE firft virtue that is necefiary for you, is the fear of God ;
it is that which next to faith is the bafia and groundwork of
L 3 all
* St. Bernard Horn. z. fuperrciffus eft. t Luc. ii. 5*. J L. 7. conf. c, i.
150 The INSTRUCTION ff YOUTH
all others. The fcripture calls it The beginning of nvifdom ; and
it teacheth us, that it is the firft thing which ought to be infpired
into young fouls. For this reafon Solomon inftru&ing youth in his
Proverbs, begins his inftru&ion with this excellent precept, fo of-
ten repeated in fcripture, The fear of the Lord is the beginning of wif-
dom*. And the fame fcripture, in the hiftory of holy Tobias, ob-
ferves exprefly, that having a child, From his infancy he taught him
to fear God, and to abftainfrom alljtn\.
By this fear we muft not underftand a grofs and fervile fear, that
{lands in awe of nothing but the punifhment, which it apprehends
more than the offence; but a refpectful fear,
What this fear is. by which, confidering the greatnefs and ma-
jefty of God, his fan&ity, his power, his juf-
tice, we conceive a profound refpecl:, and apprehend above all
things to fall by mortal fin into the difpleafure of a God fo great*
fo holy, fo powerful, fo juft. We have already fpoken of it above,
in Part II. Chap. I.
This, Theotime, is the fear of God, which
Praftice of the is the beginning of wifdom, and the founda-
fear of God. tion of true piety. It is this to which I exhort
you here, and which you mould chiefly aim
to acquire.
1 . Beg it daily of God, who is the author of
I. Beg it. it: fay to him frequently from the bottom of
your heart, Pierce thou my flejh with thy fear y
for I am afraid of thy judgments J.
2. Conceive an awful refpecl for the majefty
2. Have a great of God. He is the fovereign Lord of all
fenfe of the greatr things, infinite in all hi$ perfections, in ma-
nefs of God. j e ^yj m wifdom, in goodnefs, in power, in
juftice. All creatures adore him, the angels
themfelves tremble at the fight of his immenfity { All that is great
in the world is but an atom in his fight, and as he has created
all things by one word, fo he could deftroy them all in a moment.
There is none like to thee^ O Lard ; thau art great, and great is thy
name in might. Whofoall not fear thee, King of nations .
3. Fear above all things to difpleafe God,
3. Fear to dif- and let that be the firft and principal thing you
pleafe God by Jin. regard in all your actions, whether God be not
therein offended. 4. When
* Prov. i. 7. f Tob. i. 10. J Pfalm cxviii. ao. Jer. x. 6. 7-
in CHRISTIAN PIETY. i^ i
'4. When you fpeak of God, never fpeak of
him but with a profound refpeft : and endea- 4. Speak of God
vour to caufe by your example, that he never with refpeR.
be fpoken of otherwife in your prefence.
CHAP. III.
Of the love of God.
IF the greatnefs of God oblige us to fear and The love of God
honour him with a profound refpet, his ought .to be joined
goodnefs engages us as much to love him. We with fear.
muft fear God by reafon of his greatnefs,
which renders him infinitely adorable ; and we muft love him be-
caufe of his goodnefs, which makes him infinitely amiable ; we
muft not feparate thefe two virtues fear and love . The fear of God
is the beginning of his love*. And love is the perfection of fear. He
that is without fear cannot be juftified\. He that loveth not abideth in
death\.
We muft then love God, dear Theotime j for how can it be
that you mould not love goodnefs itfelf, and him who hath loved
you firft ? But you muft love him betimes, and
from your tender years, you muft begin that We mujl begin
early which you muft do all your life, and du- betimes to. love God.
ring all eternity. The love of God is our laft
end. God has placed you in this world for no We are created
other end than to love him ; and that coming for that end.
to know him for your Creator, you mould
render that which a work owes to its workman, a creature to its
Creator, a child to his father, that is, love. And to induce you
the better thereunto, he has ^added all imagi-
nable favours, having defigned you for the en- And obliged
joyment of his kingdom in heaven, redeemed thereto.
you when you were loft, and redeemed you by
the death of his only fon, called you to the grace of Chriftiamty,
enlightened you with faith, fandified you by his grace, received
you often into his mercy, and replaced you among his children, af-
ter you had grievoufly offended him ; and a thoufand other blef-
fmgs has he beftowed upon you. Theotime, how is it poffible not
to love a God who has loved you fo much !
M
* Eccli. xxr. 16. f Eccli. i. 28. t i Jo, "i- M-
iij2 The INSTRUCTION cf YOUTH
There are two things in God for which he
1 Two motives of ought to be beloved. The one ia his good-
the love of God. nefs, which he manifefts unto us by all the
favours and bleffings he beftows upon us. The
ether is the goodnefs he poflefies in himfelf, which makes him tran-
fcendently amiable. For, if we might fuppofe a thing impoffible,
viz. that God had never fhewed us any favour, yet he deferves to
be infinitely beloved, by reafon of the fovereign goodnefs, and infi-
nite perfections he enjoys in himfelf, which render him infinitely
amiable. When I fay we mufl love God, I include a twofold
love j the firft, for the benefits he has beftowed upon us, the fe-
cond in confideration of his infinite goodnefs, which renders him fo
lovely, that in the love of his goodnefs confiils the eternal happinefs
of both men and angels.
But take notice, Theotlme y that the love of
The eflentia! con- God, to be real, ought to have one very par ti-
dition of the love of cular condition, which occurs not in any
God. other love : for it does not fuffice to love God
as we love creatures, but we mufl love him
above all things, that is, more than all creatures. Thou Jh alt love
the Lord thy God with thy whole heart*. That is, more than all
other things 5 fo that you love nothing above him, as there is no-*
thing greater or more amiable than he ; nor nothing equal to him,
as there is nothing which can equal him.
In a word, the love of God, confifts in pre-
Wherein the love ferring God before all things j before the goods
of God confifts. of the world, pleafures, honours, friends, and
life itfelf j fo that you muft be prepared never
to love thefe things to the prejudice of the love you owe to God ;
and be refolved rather to lofe them a thoufand times, than to be
wanting to the obedience you are obliged to render unto him. It is
in this preference cf God before all things, wherein the eflential
point of the love of God confifts ; a preference without which it is
impoffible to love God, or to.be in the ftate of falvation.
You muft then labour early to acquire this fo amiable a love, and
this fo neceffary a preference, to engrave it deep in your heart : and
to the end you be net deceived therein, by taking, as very many do,
apparent love for the real, fee the principal al$
The praElice of you muft practife therein, by which you may
the love of God, know whether you love God truly or no.
i. Above
* Luke x. a 7.
in CHRISTIAN PIETY. ,
1. Above all things fear, and have a horror
ef fin, becaufe it is difpleafing to God, and in- i. Haveahor-.
finitely oppofite to his goodnefs, and be refolved ror for Jin.
never to commit a fin upon any account whatfoever.
2. Fly venial fins as much as poflible, becaufe
they difpleafe God j and although they deftroy 2. Avoid venial
not his love, yet they diminifh and weaken it, fins.
and difpofe you to fail into mortal fin.
3. Labour to acquire the virtues fo necefTary
for you, and which he requires of you. It is 3. Labour to ac-
the property of love, to defire to pleafe him quire virtue.
whom one loves. If you love God, dear
Theotimey you will be careful not only to preferve yourfelf in his
holy grace by avoiding fin, but you will endeavour to acquire thofc
virtues you know will make you moft acceptable to him.
4. Often in your heart and with your lips
form ats of the love of God ; wifti often that 4. Advance the
God be ferved and loved as he deferves. Be fervice of God.
troubled when you fee him offended , hinder
it as much as you can ; and endeavour by your words and example
to move others to love him.
5. Begin from your youth to love him whom
you muft never ceafe to love. At what time fo- 5 Begin betimes
ever you begin to love him, it will be always too to love God.
late, and you will always have reafon to exprefs
that grief which St. Auguftine did } " I have loved thee too late, O
" ancient beauty, I have loved thee too late, O eternal goodnefs *.'*
Beg of him frequently the grace to love him as you ought, and
daily fay to him from your heart thofe excellent words of David:
O God, ivhat have I in heaven ? And, befides thee what do I deftre
upon earth ? Thou art the God of my hearty and the God that is my
portion for ever\.
H
CHAP. IV.
Of the love of parents.
E that feareth the Lord, fays the wife man, honounth his pa-*
rents y and ivill ferve them as his majlers that brought him into
the
* Conf. lib. 10. cap. 37. f Pf. Jxxii. *j, a6.
154 2fo INSTRUCTION of YOUTH
the world*. Yes, Tkeotintf, if you have the
The fear of God fear of God in your heart, you will honour
makes- us honour your parents, and all thofe to whom he has
tur parents. given authority over you, becaufe it is his will
and command. Honour thy father and thy mo-
ther. And if you honour them not, you have neither the fear nor
love of God.
For to contemn a duty, -which nature herfelf dictates, and
which God has fo ftric~lly commanded, is not to have the fear of
God. There is no menace which he has not denounced againft
thofe children who are wanting to this duty. He fays, He that
affilSleth his father, and chnfeth away his mother, is infamous and un-
happy-^. He that ctirfeth his father and mother, his lamp Jhall be put
tut in the midjt of darknefs~\.. The eye that mocketh at his father, and
that defpifeth the labour of his mother in bearing him, let the ravens of
the brooks pick it out, and the young eagles eat it. Of what an evil
' fame is he that forfaketh his father : and he is curfed of God that anger-
elh his mother^. I wilh thefe menaces were deeply engraven in the
minds of all children, who forget ever fo little their duty towards
their parents.
_ f i ^^ to tne ^ e threats the rigorous law God
ntyojthe ^ eftabli(hed ; n the Qld Teftament againft
Old Tejtament. - .
wicked children.
If a man (fays the law) have a Jtubborn and unruly fon, who will
not hear- the commandments of his father or mother, and bang corrected,
Jlighteth obedience : they JJjall take him and bring him to the ancients of
his city, and to the gate of judgment, and Jhall fay to them : This our fon
is rebellious andftubborn, hejligkteth hearing cur admonitions, he giveth
kimftlf to revelling and to debauchery, and banqut'tings : the people of the
city Jhall Rone him : and he Jhall die, thai you may take away the evil
out of the midft of you, and all Jjreal hearing it may be afraid\\.
This is the fevere law God eflablifhed againft rebellious children.'
And although it be no longer in force, yet they ought no lefs to
fear his wrath and vengeance, whereof but too many effects daily
appear, by the vifible punifhments which he inni&s fooner or later
upon children who fail in fo holy and inviolable a duty. This fin
is one of thofe which God commonly punifhes in this life ; and
there are fcarce any wicked children whom fome punifhment from
God
* Eccli. iii. 8. f Prov. xix. 26. J Prov. xx. ao. Prov. XXX. 10,
f Eccli. iii. 18. || Deut. xxi, 18, 19, ao, >i.
n
CHRISTIAN PIETY.
God does not befal in this life, which is often the beginning of an
eternal chaltifement.
But let us leave thefe motives of terror and fear to ilubborn and
obftinate children, who are not to be moved to their duty by rea-
fon and love , as for you, Theotime, who wifh to ferve God with
all your heart, thefe menaces are not necefTary.; and to perfuade
you to render to your parents all the refpet you owe them, it
fuffices to tell you, that it is highly reafonable, and the will of God.
Thefe are the two motives by which the Apoftle St. Paul convinced
children of this great obligation. Children, fays he, obey your
parents in the Lord ; for this is jujl*. Children, obey your parents in
all things ; for this is well-pleajing to the Lord\. Render then to
your parents, Theotime, the honour you owe them, confidering,
i. That it is jufl and reafonable; 2. That God will have it fo :
God, I fay, whofe will ought to be the rule of our a&ions, and
whofe command is the moft powerful motive to a generous foul.
The honour you ought to give to your
parents includes four principal things, which Children owe four
you owe them, viz. refpedr., love, obedience, things to their parents.
and afliftance.
1. Bear them great refpelr, confidering i. Refpecl.
them as thofe from whom next to God you
have received your being. Never defpife them upon any confide-
ration whatfoever j either interiorly, by any thought of contempt ;
or exteriorly, by any words or difrefpe&ful behaviour. Receive
with good will their inftrudtions, admonitions, and reprimands.
My fan, fays the wife man, hear the infl ruffian of thy father, and
forfake not the law of thy mother \. A fool laugheth at the inftruElion
of 'his father , but he that regardt'th reproofs foall become more prudent '$.
2. Entertain an affedlionate love for them.
Re member , fays the wife man, that thou hadjl 2. Love.
not been born but through them ; and make a re-
turn to thern^. Now this can only be done- by loving them. Yet
take notice, that this love muft not only be a natural and fenfible
love ; it muft alfo be a rational love, and according to God. To
love them according to God, you muft love them becaufe God
commands it, and as he commands it, that is, in fuch a manner
that you love principally their fpiritual good and falvation, and
endeavour to procure it by your prayers, and all other means
which lie in your power.
Shew
* Eph. vi. i. f Col. iii. so. Prov. J. 8, Prov. xv. 5. ^ EccJi. vii. 30.
The
Shew a ready obedience to them, as holding
3. Obedience. the place of God : yet only as St. Paul advifes,
in the Lord *, becaufe fuch is his will ; for it is
God who commands you to obey them, and when you obey them
you obey God ; as on the contrary, not obeying them you difobey
God, except they command any thing againft the honour of God,
or your good ; for in thefe two cafes you owe them no obedience.
Neverthelefs, you muft be very difcreet on fuch an occafion, and
procure the beft advice, that you may not be deceived.
4. You muft affirt them in their neceffities,
AJfijlance. in ficknefs, poverty, old age, and generally in
all their temporal and fpiritual neceffities. To
forfake them on fuch occafions is a very great crime, which cries
to God for vengeance f .
In Ihort, Tkeotime, to keep yourfelf always within the bounds of
your duty towards your parents, fet often before your eyes two
very contrary examples. Refledl on wretched
5Tw0 contrary Abfalom y who having violated in all manner of
examples. ways the duty of a child towards his father,
met at laft with the juft chaftifement of his
crime, in the dreadful and miferable death, we have related above.
On the other fide, confider often the admirable example not of a
man but of the Son of God Hmfelf, who becoming incarnate,
and made man for our falvation, would be fubjet and obedient to
his moft holy mother and St. Jofepb, until the age of thirty years {,
He who was the fovereign mafter of all things, to teach by his
example all children the honour they ought to render to their pa-
rents, and how highly criminal it is for wretched man to refufe
obeying them, from whojn he has received his life or education,
when the God of heaven and earth humbled himfelf fo far as to
obey her from whom he was pleafed to receive his temporal being,
CHAP. V.
Of other perfons whom youth ought to honour.
NEXT to your parents there are other perfons you ought par-
ti culariy to honour.
i. You muft honour thofe who reprefent them, your tutors,
and thcfe who have a charge of your perfon ; your elder brothers
and fifters, for to them there is a refped due.
2. Your
* Eph. vi. i. t Scc'its. " '*4 i Lu ^ e "
in CHRISTIAN PIETY. i^
2. Your mailers, whether private or public, from xvhom you
receive inftruclion in virtue and learning. You ought to honour
them by fo much more, as they reprefenf your parents, and as the
benefits you receive from them, fuch as virtue and knowledge (the
ornaments of the mind) far furpafs all worldly riches. And as
you owe to your parents refpeft, love, obedience, and afliftance
you owe alfo to your mafters refpet, love, obedience, and gra-
titude.
3. You owe a fpecial honour to your fpiritual mafters, fuch a*
yourpaftor, and all thofe who inftrucl: you in the way of falvation
and chiefly your ghoftly father * ; refpecT: him much, regarding
him as an officer of God j love him as the minifter of your falva-
tion, obey him and follow his advice, in which young people are
often very defective.
4. Honour all the perfons that are venerable, either for dignity
as priefts, whom the fcripture commands you to honour f, or for
their age, as old men, to whom young people fhould fhew much
refpecl: |, or for their virtue : for if you honour God, you will
alfo honour them who ferve him : and laftly men in public autho-
rity, as the king , and magiftrates, whom God commands you to
honour, as reprefenting his place, and whom he has eftablifhed for
his minifters in the temporal government of mankind. To the firft
is due obedience and fidelity, as the fovereign and God's repre-
fentative on earth ; the fame is likewife due to his minifters, in
proportion to the rank and authority they hold under the prince JJ.
CHAP. VI.
Of tractaUenefs.
THIS is one of the firft, and chief virtues Traclablenefs ne-
of youth, which being blind, fubjecl: to cejfary.
many faults, and not able to conduct itfelf,
is under an abfolute neceflity of being guided by others more know-
ing, and fubmitting itfelf to their conduct ; and this fubmifnon is
called trac~tablenefs.
It is a virtue which makes us love, willingly
receive, fearch after, and put in practice the What it is.
inftru&ions, counfels, reprimands, and exhor-
tations
* Heb. xiii. T;. f Eccli. vii. 33. \ Levir. xix. 32. I Pet. v. .
$ Prov. xxiv. ai. i Pet. ii. 17. , l j Rom. xiii.i.
158 The INSTRUCTION of YOUTH
tations to good. O what an excellent virtue, Theotime, is this,
which we may call the ornament of youth, the inftrument of good
education, tlie mother of all virtues in young
/// recommenda- perfons, the fource of all good, the caufe of
tions. their falvation ! A tractable mind is capable of
all good, as an untraclable mind is fubject to
all wickednefs. Solomon, in the beginning of his reign, having re-
ceived from God a permiifion to afk whatever he pleafed, with full
afiurance of obtaining it, he begged in the firft place, that the Lord
would give him an finderjlanding heart, or docile mind *. For though
the greateft favour he fought for, was the gift of wifdom, for his
affiftance in governing himfelf and his fubjecls, yet he began his
prayer with afking a tractable difpofition, which he efleemed a ne-
ceffary means for acquiring that wifdom he afked of C?6d. Imitate
O Theotime, this young and wife prince : afk it often of God ; and
when you befeech him to give you wifdom and virtue (which
ought to be daily) afk for this docility of mind, without which the
other cannot be obtained, and endeavour on your part to acquire
fo defirable a perfection, by thofe means we have affigned iri
Chap. III. Part III.
CHAP. VII.
Of obedience.
Obedience neceJJTary. X^\Bedience is the daughter of tra&ablenefs :
\^_J a tractable mind renders itfelf obedient to
the will of thofe who have any authority over it. It is a fundamen-
tal virtue neceflary. for youth, without which one can never arrive
at folid pic-ty ; which made the wife man fay, that The mind of the
juft will meditate obedience-\ ; - becaufe it is a moft neceflary and
effectual means of acquiring virtue, to which it afpires.
It is not only neceflary for youth, but alfo fo fuitable to that
age, that it is appropriated, and as it were natural to it. A dif-
obedient child is a kind of monfter ; and an ancient author num-
bering up the diforders found in the world, puts in the third rank
a difobedierit child, which he fays is a diforder bringing many others
after it$.
Love
* 3 Kings iii. 9. f Prov. xv. 28. De 11- abufionibus foeculi apud
Cyprian.
in CHRISTIAN PIETY. 159
Love then, Theotime, this virtue fo agreeable
to your age, and otherwife fo neceflary, and PraElice.
efficacious towards rendering you really vir-
tuous all the reft of your life. Obey humbly and willingly your
parents, your mafters, and all thofe who have authority over you.
I fay, obey humbly and willingly -, becaufe it is not enough to
obey, but you muft obey well ; a conftrained obedience, yielded
' unwillingly through fear or force, is a flavifh obedience, which
has no merit, nor any ftiadow of virtue.
True obedience proceeds from a fenfe of one's duty, and a defire
of pleafmg God in performing it, The firft makes it humble, the
fecond makes it voluntary, prompt, and eafy.
You muft obey thus, if you defire your obedience fhould be
virtuous and pleafing to God. And by obeying thus, you learn in
good time not to do your own will, but that of others. Self-conceit
is the ufual caufe of the deftruftion of men, and chiefly of young
perfons, is an ill guide, which leads them into precipices, and
makes them fall into many misfortunes. The wife man fays, An
obedient man fuall /peak of vifiory *. If you are obedient in your
tender age, you will recount one day the victories you have gained
over your moft dangerous enemy, your own will ; you will know
how ufeful this virtue was and praife God for it all your life.
CHAP. VIII.
Of chafity.
TRa&ablenefs and obedience hinder the diforders of the mind,
and chaftity thofe of the body.
It is a virtue which entirely flies the pleafures What ckafiity is.
of the flefh, and ftudies to ftifle the thoughts,
defires, and fenfe of unclean delights, becaufe they difpleafe God.
It is neceflary for all men, but particularly
for young perfons, who being more fufceptible Hoiv necejfcry.
of immodeft pleafures, have a moft particular
need of this virtue.
But as there is no age for which it is more
neceflary than for youth, fo there is none to Hoiu fuitablt.
which it is more fuitable and advantageous. I
wifh, Tbeotimey that you, and all thofe of your age, could
co;n-
* Prov. xxi. z8.
160 The INSTRUCTION of YOUTH
comprehend the beauty of this virtue, with the ornament and ad-
vantage it brings.
If chaftity renders men like angels, becaufe it
// makes iketn makes them imitate the purity of the angels in
like angels* a frail body : it is chiefly in young perfons
where this effect is found, becaufe their age
being lefs corrupted by fin, their chaftity approaches nearer to the
purity of thofe celeftial fpirits.
If chaftity does partake fomething of the
And martyrs. glory of martyrdom, according to St. Jerome* r ,
by reafon of the rude combats it fuftains, which
fometimes are not inferior to torments : it is chiefly to the chaftity
of young perfons to whom this glory appertains, becaufe the com-
bats they fuffer are ordinarily more violent and more frequent than
thofe of others ; which made St. Bernard fay, " that befides the
IC martyrdom which is undergone by the effufion of blood, there
*' are yet three others, that is, frugality praftifed in plenty, where-
" of David and Job (hewed a pattern; liberality in poverty, ex-
" ercifed by Tobias^ and the widow in the Gofpel j and chaftity
" in youth, preferved by Jofeph in Egypt -^
Thofe excellent commendations of chaftity, wherein it is called
" the flower and ornament of manners, the honour of the body,
" the groundwork of fanctity, the prefage of all forts of virtues J,"
chiefly belong to youth: For it is true, that chsftity in young
perfons is a great foundation for virtue, and ail manner of good
may be expeted from a chafte youth : beoaufe, as the fpirit of
God cannot dwell in impure hearts, fo it takes delight to inhabit
chafte fouls, and to heap upon them all forts of favours.
Rujpnus recounts to this purpofe, that St. Gregory of Nazian-zcn
being yet young, had a vifion of two ladies, who appeared
to him gloricufly beautiful ; and as the chafte young man
was uneafy at their prefence, they faid to him, " Young
<f man, let not our prefence aiFuc~L you ; we arc two fillers well
" known to you, the one of us is called ivifdom, the other cbnjlity ,
" we are come to vifit you, becaufe you have prepared an agree-
" able habitation for us in your foul."
Thus chaftity is infeparable from wifdom, and attracts the
divine grace and benediction upon young fouls adorned with it.
Study
* Ep. ad Dsraetr. f S- Bern, in fententiis. $ S. Cyprian de bono pu-
iiciriz.
in CHRISTIAN PIETY. i<5i
Study then, Theotime, to obtain this amiable
virtue, which you ought to efleem the orna- PraEllce.
ment and happinefs of your youth ; you will
find the means of acquiring it, and preferring it, in Part III.
Chap. VIII. Now as to the practice of this virtue, remember
that it may be violated many ways, by thoughts, by words, by
defires, and by difhoneft actions; to be chafte therefore, you muft
be fo not only in actions, but in thoughts, defires, and words.
Follow peace ivith all men and holinefsj "without which no manjhallfee
God* : where by holinefs is underftood chaftity as St. Jeremc and
St Chryfoftom obferve.
CHAP. IX.
Of bajhfutnefs*
AS trees, in producing their fruit, produce at the fame time
leaves to preferve them againft the injuries of the air; fo
charity, producing chaftity in a foul, brings forth alfo bafhfulnefs,
to preferve it from every thing that may hurt it. It is impoffible
to have chaftity without bafhfulnefs, which is of fingular ufe, and
highly neceffary for the prefervation of chaftity.
Chaftity abhors the thoughts, defires, and
fenfe of unclean pleafures, as we have faid : Wherein it con-
and bafhfulnefs removes all thofe exterior things Jifts.
which may be either the caufe or effects of
thefe thoughts, defires, sV. as immodeft words, unchafte looks,
lafcivious geftures, kiffes, and all other things which may in the
leaft offend chaftity. Bafhfulnefa then is a virtue which fets all
thefe things at a diftance, and which cannot permit them either in
ones felf or others, without blufhing at them, as St. Ambrofe re-
marksf. Now this virtue agrees particularly with youth.
For, as St. Bernard obferves very well, although we ought to
aim in every age at this virtue, which is the ornament of all ages,
yet it mines with greater brilliancy in youth. " What is there
" more amiable," fays he, " than a modeft young man ? How beau-
<( tiful and rich an ornament is bafhfulnefs in the life and counte-
" nance of a young man? What an affured fign of future mod
" hopeful difpofitions ? There is not a more apparent mark of
" chafte fimplicity, nor a more evident teftimony of pure inno-
M " cence.
* Heb. xii. 14. t * Off. xg. '
162 Vise INSTRUCTION of YOUTH
' cence. It is the lamp of a chafle foul, perpetually mining,
" whereby it no fooner difcovers the leaft indecency, than it de-
" clares its abhorrence. And thus it banifhes fin from the foul,
" and preferves purity. It is the glory of the confcience, the
tf guardian of honour, the ornament of life, the feat of wifdom
" and oiety, the firft-fruits of virtue, the honour of nature, and
" the mark of all purity *." Weigh well thefe commendations
one after another, and judge of the efteem you ought to have for
this excellent virtue.
The vice oppofite to this virtue is impudence and boldnefs,
which blufhes at nothing. It is a vice as odious in young men, as
bafhfulnefs is amiable. It is the fign and effeft of a wicked difpo-
fition, and it is no lefs the origin of many fins, than baihfulnefs is
he mother of many virtues.
Endeavour to acquire this excellent virtue,
Practice. Theotime ; and abhor not only the fins of im-
purity, but whatfoevtr may lead to, or in the
leaft wound this virtue, as all truly chafte fouls do. It is reported
of St. Bernard^ that his bamfulnefs was fo great
Example. in his younger years, that when any one
chanced to fpeak an indecent word in his pre-
fence, he blufhed as if he had received a box on the ear : you will
find the practice of this virtue before in Part III.
CHAP. X.
Of msdejly.
Wherein it con- T^TEXT to bamfulnefs, modefly is alfo ab-
ftfts. _LAI folutely neceflary for young people.
Bafhfulnefs has for its object the removing all
exterior things contrary to chaftity, which it does not permit either
in itfelf or others. And modefly excludes whatfoever appears
diforderly or indecent in the exterior of the perfon, as in the eyes,
gait, behaviour, clrefs, words, where wantonnefs is a fign and an
effet of an abandoned difpofition.
This virtue is the more to be wifhed for in
'The mark of a ivife a young man, as it is a certain mark of in-
ond virtuous mind. terior virtue, of wifdom and piety. The mind
is known by the actions, and the wifdom of
a. man by his exterior. The wifdom (fays the wife man) of a man
Jbinetk
* S. Bern. Sera. uk. in Can.
in CHRISTIAN PIETY. 163
Jhineth in his countenance *. A man is known by his look, and a wife
mnn, -when thou meeteft him, is knoivn by his countenance. The attire
vf the body, and the- laughter of the teeth, and the gate of a man /be<w
ivhat he wf. "Which made St. Ambrofe fayj, that " the difpofition
" of the mind is known by the pofture of the body, and that the
" exterior motion is a kind of voice by which the mind difcovers
itfelf."
So that, Theotime, if you have a wife and well-regulated mind
it will appear by the modefty of your exterior behaviour ; but if
you be loofe in your carriage, it is a certain fign that you have a
light, ill-governed, indifcreet mind, incapable of any ferious
thought, and which permits itfelf to be carried away with vain and
impertinent imaginations. Such outward mifbehaviour is a bad
fign at prefent, and a-ftrong prefage of your future ill conduct.
St. Gregory of Nazianzen, in his fourth ora-
tion againft Julian the apoftate, relates, that Remarkable ex*
having fludied with him at Athens in his youth, ample.
he prognosticated that he would be very wick-
ed, feeing the indecency and*diforder of his carriage. " One
<c might fee in him many things that foreboded nothing good ;
" a head always moving, a wandering and furious eye, his feet
<{ never without motion, a haughty look, an infolent laughter, a
" confufed fpeech j you might hear him alk many impertinent
" queftions, and give more foolim anfwers: In fliort (he fays) I
" judged from that time what he would be afterwards. And after
" I had attentively confidered him, I faid to many of my friends,
" what a monfter the Roman empire is foftering and breeding up
" in this man!"
To practife well this virtue, fo neceflary PracJice.
for your age:
i. Endeavour, as much as you can, that no-
thing indecent or light appear in your looks, Modejty in exte*
gait, or gefture -, have a ferious, fweet, and rior aftions.
affable countenance, with an averfion to curio-
fity, and a modeft carriage, the bed marks of a good education.
Study to be fuch in all companies, and in all places ; with fupe-
riors, by reafon of the refpecl: you owe them ; with your equals, or
inferiors, becaufe you muft give them edification and good exam-
ple; even when you are alone, fmce you are always in the prefence
M 2 of
* Ecclef. yiii. i. f Eccli. xix. 16, 17- t L^' i { Offic. 18. Orat 4.
io Julian.
1 64 ?*& INSTRUCTION of YOUTH
of God. A wife and well-regulated mind is always modeft where
ever he is; becaufe he is not modeft to pleafe men, which would
be mere vanity, but to pleafe God who fees him. Let pur modefly
be known to all men, fays the Apoftle, the Lord is nigh *.
2. Shew a particular modefty in the church.
Modefly in the It is the houfe of God, and a place appointed
church. for prayer and his worfhip : you muft enter there
with great refpect. Keep thy fcot y fays the
wife man, when thou goejl into the houfe of God\. You muft re-
main there with a great modefty, and in an humble and devout
pofture, agreeable to the fanftity of the place. To enter there as
into a profane houfe, without refpeft or reftraint j to continue
there without modefty, gazing about, fpeaking without neceffity,
laughing with others ; to be there in an indecent pofture, lolling
upon the feats, kneeling upon one knee, and other like irreverences,
are fins which offend God more than the generality of people ima-
gine. Judge by this, Theotime^ what we muft fay of the open immo-
defties committed in the church, by thofe who are not afhamed to
carry their crimes into the midft of* the fandluary, and offend God
in the place confecrated to his worfhip. It is a crime which God
detefts much by the mouth of his prophet J. And St. Augujline in
his confeffions, among the fins of his life, expreffes a forrow for
this as one of his greateft, for which he declares he was puniihed
by God, though not according to his merit .
3. Modefty alfo regards drefs, wherein you
Decency in attire, muft avoid two things ; fuperfluous ornaments,
which difcover a vain and light mind; but
much more, fuch as ferve to promote impurity. Be cloathed then
modeftly, accordingly to your condition, without feeking other
ornaments than fuch as decency permits. Glory not in apparel at
any time ||, (fays the wife man) It is a vain and impertinent glory.
St. Jerome fays excellently well f . " That a Chriftian ought not
" to feek to be affectedly or too curioufly clothed." But above
all avoid the ornaments which may endanger chaftity, whether in
yourfelf or others. The fame St. Jerome calls young people, who
curl and trick up themfelves wantonly, " The pefts of modefty."
O Theotime, if you have a truly chafte heart, you will fly all thefe
ornaments, which can ferve you to no good end, and which may
much
* Phil. iv. 5. f Eccles. iv. 17. J Sophonias i. 9. L. 3. ConfciT,
II Eccli. xi. 4. f Ad Enfloch.
in CHRISTIAN PIETY. 16-
much prejudice either you or thofe who fee you. " Chaftity (fays
" St Cyprian) hath no other ornaments than modefty ; and fhe ac-
tf counts herfelf to be fufficiently beautiful, when {he difpleafeth
" the wicked ; (he feeks not to be adorned, being herfelf her own
" ornament *."
To acquire this virtue of modefty, be careful
to pra&ife thefe means, i . Beg it often of God. Means to acquire
2. Be willing to be admonimed when you do any tnodejly.
action which is not very modeft, and procure a
friend who may warn you of it. 3. When you hear another's irn-
modefty blamed, take notice of it as a precaution to yourfelf.
4. Converfe often with difcreet and modeft perfons, obferve their
modefty for your own imitation. Fly the company of light minds,
and of fuch as are irregular in their outward behaviour.
CHAP. XL
Of modefty in words.
MOdefty confifts alfo in words. It is a great virtue, and
principally in young men, to know how to fpeak difcreetly;
for as the wife man fays, by the tongue ivifdom is difcerned f . Now,
to fpeak with difcretion, two things are required, i. To fpeak
nothing ill or impertinent. 2. To fpeak properly at a fit time,
that is, when and how one ought.
1. Never utter a wanton or indecent word. The Apoftle St.
PWi, forbids Chriftians fo much as to name obfcene things, how
much more to fpeak of them with pleafure, or danger to our
neighbour. He that fpeaketh unjuji things cannot be hid, neither Jhall
the chaftifing judgment pafs him by . Fly as the plague, all un-
chafte difcourfe, the peft and corruption of good manners, and
which caufes a vaft number of fins as well in the fpeaker as in the
hearer. Fly alfo all dubious expreflions, or fuch as carry with
them a double fenfe, which may give others occafion of impure
thoughts. And laftly, avoid all indecent or fcurrilous expreflions,
which men have fo frequently in their mouths, and are not fufter-
able amongft the debauched, much lefs in you.
2. In good or indifferent difcourfes be not too ready or hafty in
fpeaking, but hear before you fpeak. There are fome who are aL
M 3 '
* Lib. i. de bono Pudic. fr Eccli. iv. 9- t EP hef - v - 3- Wifd.
i. 8-
1 66 The INSTRUCTION a/* Y o u T H
ways the firft in talking, and the laft in holding their tongues ;
who meddle with every thing, interrupt others, and fpeak of things
they underftand not. It is the fign of an ill-bred, light, indifcreet,
and fometimes of a proud mind. The wife man fays excellently
well, Hajl thou feen a man hajly to fpeak ? Folly is rather to be locked
for than his amendment *.
To regulate well your fpeech, fee the maxims you muft obferve.
i. Speak little, and hear much. It is the
Rules for fpeak- beft mark of a wife mind, to hearken to others,
in * and fpeak little. The fcripture fays, he that
fetteth bounds to his ivords is knowing and wife f .
And that filence is fo great a fign of wifdom, that when it is found
in a man of fmall under/landing, it makes him ejteemed difcreet |. I
fpeak not of a fullen melancholy filence, which fprings from ftupi-
dity and heavinefs ; but of a wife filence, which modefty directs,
in order to give ear to others, and fpeak in due feafon.
In converfation, when another fpeaks, have a
How iue miift care of three things, i. Not to fpeak before
'behave in converfa- you have heard what he fays. 2. Not to in-
(tofi, terrupt him who fpeaks. 3. Not to be hafty
to talk, when fomething you underftand not
what is fpoken of.
Thefe are three precepts of the wife man : Before tlx>u hear an-
fwer not a ivord : and interrupt not others in the mid/I of their dif"
courfe^. Learn before thou fpeak \\. He that anfwe-reth before he hear-
eth) Jheiveth himfelf to be a fool, and worthy of confufion ^f.
When you fhall be in honourable company, obferve what the wife
man directs you to do : Young man, fcarcely fpeak in thy own canfe.
If then be afked tiuicc^ let jhy anfnver be Jhort. In many things be as
if thou ivert ignorant. And this not by diflimulation, but by mo-
defty : hear in ftlence y and withal feeking
*#
CHAP. XII.
Of other vices of the tongue, and particularly offivearing.
lESIDES wicked and impertinent difcourfe, and a vanity in
talking, there are alfo many other vices of the tongue, which
Chriftian modefty ought carefully to retrench j the firft whereof is
fwearing. To
* Prov. xxix. 29. f Prov. xvii. 37. Prov. xvii. 28. Job xiii. 5.
Eccli. xi. 8. !| Eccli. xviii. 19. t Eccii, xviii. 13. ** Eccli. xxxii.
jo, ii, 12.
in CHRISTIAN PIETY. I( 5 7
To be addifted to fwearing is a very vicious quality, efpecially
in young people. I fpeak not of oaths appointed by religion, to
afcertain a truth when fufficient neceflity requires it, a neceflity
which feldom happens to young perfons ; but of thofe oaths fo
common amongft Chriftiaas, where the adorable name of God
is called upon and taken in vain, in the lead anger or impatience,
and fometimes deliberately, from a deteftable cuftorn of {"wearing
by the name of God on all occafions.
This fin is one of the moft fatal habits a man can contrail:
For,
1. It is a contempt of God, to refpecT: fo little his holy name,
which all creatures adore, and whofe fan&ity makes all the angels
to tremble j and this notwithstanding God's exprefs prohibition :
Thou JJjalt not take the name of the Lord thy God in vain *.
2. It is a heinous outrage offered to his fon Jefus Chri/l, to treat
with fo much irreverence the precious death he fufrered for our
redemption, and the adorable blood he fhed for our falvation. An
outrage which is no lefs than that he received by the cruelty of
his executioners. " He was fcourged (fays St. Aujliri] with the
" rods of the Jews, and he is now fcourged by the blafphemous
" tongues of wicked Chriflians. And they fin no lefs who blaf-
" pheme Jefus Clrljl reigning in heaven, than thofe who blafphe-
t{ med him when he walked upon earth."
3. This vice caufes many other fins to be The caufe of
committed : for befides that there is no fin manyjins.
multiplied like fwearing when grown habitual,
it draws the curfe of God upon thofe who are accuftomed to it,
by which they are abandoned to their paflions, and to the occafions
of fin; for this reafon the wife man faid: A man that fweareth
much Jhall be filled with iniquity, and a fconrge Jhall not depart from
his houfe\<
4. This vice is very hard to be corrected; Hard to be cor-
though ever fo little rooted ; it increafes ftill reEicd.
with age, and becomes at length paft remedy,
as thofe who are fubject to it do daily experience.
Laftl^fc it fuffices to fay, that this fin is the
fin of the Devils, who are pleafed in nothing The ftn of the
but in abufing the holy name of God: And it Devil.
is a horrible thing, that Chriftians, who
ought to praife God upon earth, as the angels praife him in heaven,
M 4 fhould
* Exod. xx. f Eccli. xxiii. u.
iB The INSTRUCTION of YOUTH
mould offer him here the fame injuries as the Devils throw out
againft him in hell.
O Theotime, fly this deteftable fin, abomi-
Blafphemers pu-> nable before God and men, odious in perfons
mjhment. of every age, but principally in youth*. Re-
member that the ancient law condemned blaf-
phemers to death, and St. Paul delivered over to the Devil two
Chriftians guilty of this crime ; That they may learn, fays he, not to
Uafpheme\. And St. Gregory relates, " How a child accuftomed
" to fwear in his impatience by the name of God, was feized with
" a mortal diftemper, and afiaulted by evil fpirits, which caufed
'* him to depart this life in his father's arms, who being too in-
<{ dulgent in correcting him, had bred up in this child a great
** (inner for hell, as the fame faint obfervesj."
The remedy of this fin, when one has ever
Remedy. fo little a ha.bit or inclination to it, is to fly the
caufes, as anger, gaming, wicked company,
and all other things, which every one knows to be to themfelves
an occafion of fwearing. But above all, it is a powerful, and even
neceflary remedy, to impofe upon one's felf fome rigorous punifh-
ment every time he {hall fall into this fin j as fome alms, fome
prayers to be performed the fame day, fome fafling to be obferved
ibon after, or fome other mortification.
Avoid every degree of oaths or imprecations, and other phrafes^
which, though not oaths, tend to fwearing upon occafions.
Chriftian modefty requires, that we fhould not fwear at all, ac->
cording to that holy precept of our Saviour, I fay to you not tofwear
dkt all. But let your fpeech be yea, yea ; tio, no : for nvhatfoe-ver is
wore than thefe cometb ofevi/.
Of detraElion.
Detraction is another fin of the tongue, which you ought not
only to avoid, but abhor.
To detraft, is to report of another a fin
What detrac- hurtful to his reputation, which he has not
tion is. committed, or elfe a fin which he has commit-
ted, but is not public ; for as long as the fin of
our neighbour is fecret, to reveal it to them who knew it not, is
to do him an injury.
Detraction
* Levit. xxiv. 16. f i Tim. i. o. t- L 4- Dialog, c. 18. Mat. v- 34, 37-
in C H R I 1 T A N P IE T t.
Detra&ion is fometimes committed out of
malice, as through hatred, revenge, envy, or It is done two
with a defign to hurt our neighbour. Some- -ways.
times by indifcretion and levity, and from an
inclination one has to fpeak of the evil he has heard, or knows of
another, which is too common amongft young people.
Although the firft manner of detraction be moft criminal, the
fecond neverthelefs is not without fin, for it always takes away the
reputation of our neighbour, it obliges to repair the honour he was
deprived of : This forwardnefs in talking of others defects, is the
refuit of a mind defective in charity or pruderjce, and often in
both : for charity makes us conceal the faults of others, as we
would have our own kept private ; and prudence hinders us from
fpeaking ill of another when to no good end, or without neceffity.
Avoid this fin, Theotime y as a bafe thing, un-
worthy of a generous or truly Chriftian foul, // is odious tt
and odious both to God and men. The detrac- God, and man.
tor, fays the wife man, is the abomination to
Be not therefore ready to fpeak of others defects, but keep
them fecret when you know them. The wife man fays excellently
well, Haft thou heard a 'word againjl thy neighbour ? let it die iuit!>-
in thee f , that is, let it go no farther. In fine, protect the -honour
of another, as you know it is dear to him, and as you defire ke
would protect yours.
Yet it is to be obferved, that it is not de-
traction to fpeak of another's fin, when it is for An important
his good, or to prevent the hurt of others, remark.
when one tells it to a difcreet perfon, who can
or ought to apply a remedy to it. On the contrary, it is always
charity to do fo; and there is frequently an obligation of con-
fcience, and a very ftricl: obligation, in which one is fometimes
defective, out of fearfulnefs, or fome vain pretence, which muft
be charged to the want of charity for the falvation of our neigh-
bour, and which renders us guilty in the fight of God of the fins
of others.
Of injuries and reproaches.
Avoid all contentions, which are the caufes of many evils : In
debates which arife, avoid fpeaking injurious words, utter no re-
proaches
* Prov. xxir. 9. f Eccli. xix. 10.
170 The INSTRUCTION of YOUTH
preaches or threats; as vile things, and unworthy of a virtuous
foul. Call to mind, that to return injury for injury, reproach for
reproach, is to wafh a fpot with ink, and make it yet more black*;
for it is to blot out an injury often only received in imagination,
with a fin which is frequently mortal : it is to defend your honour
to the prejudice of your falvation ; if that can be accounted de-
fending your honour, which defends it by the ruin of another's
credit. The fpirit of Chriftianity not only forbids doing an injury,
but alfo the returning it to thofe who firft offer it you, according
to thofe excellent maxims of St. Paul, B/efs them that perfecute you:
blefs t and curfe not. Render to no man evil for evil. Revenge not
yourfelver : but give place to ivrath. Be not overcome by evi/, but over-
come evil 'with good f ; that is, the ill which another does you, by
the good you render him.
This, you will fay, is very hard. 'Tis true, Theotime, therefore
you muft learn to prattife it betimes. Thefe maxims are difficult
to thofe who are not inftru&ed in their youth, and have not learned
to live but according to the inclinations of nature ; yet they are
eafy to thofe who apply themfelves in good time to do the will of
God, and live according to the fpirit of his fon Jefus Chrift, by
imitating his example, and pradtifing his maxims as a Chriftian
ought to do, otherwife he is only a Chriftian in name, and not in
reality.
Of fewer s of difcord.
Beware of another fin of the tongue, which is but too com-
mon among young perfons, yet very prejudicial : it is to be the
author of difcord, by reports which are often made through indif-
cretion, not forefeeing the evil which may from thence arife, and
fometimes out of a bad defign, to ftir up divifions and quarrels.
This fin is great, and more heinous than is imagined ; for it is
the caufe of many other fins, and of all the ills which accompany
quarrels. The wife man fays, that God detefts it : Six things there
are which the Lord hateth, and the feventh his foul detejlctb : him that
foweth difcord among brethren \.
The whifperer and the double-tongued is accurfed : for he hath
troubled many that were at peace . A finful man will trouble his
friends , and bring in debate in the midjl of them that are at peace ||.
Yes, Theotime ; for as peace and union proceed from God, difcords
and
* Eccii. xxiii. f Rom. xii. 14, 17, 19, . J Pror. vi. 16, 19.
Eccii. xxviii. ij. || Eccii. xxviii. n.
in CHRISTIAN PIETY. iy t
and diffenfions fpring from the Devil. For this reafon the Son of
God in the gofpel fays, that peace-makers, that is, thofe who apply
themfelves to procure or preferve peace amongft men, are the chil-
dren of God. But if thofe who caufe peace are the children of
God, " Then thofe who difturb it are the children of Satan *."
Fly this fin, Theotime, becaufe it is moft heinous and criminal,
detefted both by God and men. Keep a guard upon your words,
to the end you may never caufe any difcord among others ; above
all be not the author of it through malice, or deliberate purpofe.
Conceive a horror of this vice, which can bring you nothing but
inevitable ruin.
Of lyig.
There remains lying, which is not the leaft confiderable among
the fins of the tongue; and it is fo much more important that
you fhould be folidly inftruled on this fubjeft, as it is frequent
with young perfons, and infinitely pernicious when once become
habitual.
A lie is always a fin, becaufe it is always againft truth, known
to be fuch by him who fpeaks ; and although it be not a mortal
fin, when it is not in a matter of confequence, neverthelefs the
habit of lying, although lightly, is not a light thing, nor of fmall
importance.
A habit or cuftom of lying opens a gate to
an infinite number of other vices. A lying The vice it pro-
perfon will become a cheat and deceiver in his duces.
behaviour, double in his words, unfaithful in
his promifes, a hypocrite in his manners, a diffembler in his
actions, a flatterer, and faint-hearted when he fhould fpeak truth ;
bold and fhamelefs to affirm lies, 'impudent to maintain them as
certain truths, 4 a fwearer, detrafter, miftruftful of every one j for
as he is accuftomed to lie, he believes that others always fpeak
falfe. A mind addifted to lying will eafily be fo in things of
moment, and confequcntly involved in heinous fins.
So that, Theottme, there are few vices
more pernicious, and principally to youth, Very prejudicial
than this cuftom of lying. For tfcis reafon, to young-people.
Be not willing to make any manner of lie:
for
* St. Greg. De cura paftorali. 3tia pars.
i;? The INSTRUCTION of YOUTH
for .the ctijlom thereof is not good * ; that is, according to the expref-
fion of the fcripture, it is very bad.
In a word, it is fo wicked a quality of the mind to be a liar, that
the fcripture fpeaks of it in unufual terms. It fays, that God ab-
hors it; that lying lips arc an abomination to the Lord\\ as, on the
contrary, thofe who love fmcerity in their words gain his friend-
fhip. Thou, O Lord, wilt dejlroy all that f peak a lie\. Lying is
infamous among men: A lie is afoul blot in a man, and yet it 'will be
eontinually in the mouth of men without difcipline. A thief is better th*n
M man that is always lying : but both of them Jball inherit deflruElion ,
Laftly, This vice makes men referable the
// makes men like Devil, who is pleafed with nothing more than
Devils. lies. It was he who firft invented it, and who
is the father thereof, as the Son of God has
named him with his own mouth f.
St. Augujline fays, " That as truth comes from God, lying
" takes its origin from the Devil ||." And St. Ambrofe adds, " That
" thofe who love lying are the children of that deteftable fiend,
" for the children of God love truth **."
Fly entirely, c Theotime ) this pernicious vice in all occurrences,
but chiefly in two.
i. When you fpeak of a thing of importance, that is, when -it
prejudices your neighbour in his goods, honour, or eternal welfare,
wjierein you muft be very cautious, and even more than in regard
of yourfelf.
3. When you fpeak to a perfon who has authority over you j
for then a lie is a very culpable impofture, as well by reafon of the
refpecl: you then break through, as becaufe it frequently happens,
that thofe falflioods notably prejudice your own good, or that of
your neighbour, which you are obliged to promote when it is in
your power.
Laftly, in whatfoever matter it be, and to whatfoever perfon
you fpeak, accuftom yourfelf never to tell a lie on purpofe, or
with reflection. Love truth and fmcerity in all your words. What
an excellent quality is it in a young man, when he, cannot tell an
untruth without blufhing ! Thejujl, fays the wife man, foall hate a
lying ivord-\-\. Beg of God that he give you a hatred of this fin,
and frequently offer to him jthat prayer of Solomon : Remove far
from me vanity, and lying ivords tt* CHAP.
* Eccli. vii. 14. f Prov. xii. aa. Pf. v. 7. Eccli. xx. 26, a 7.
T John viii || Trad. 4*. in Job. ** Serm. de Dom. Paflionis. ft
xiii. 5. it Prov. xxx. 8.
in CHRISTIAN PIETY. 175
CHAP. XIII.
Of Sobriety.
YOung men exhort to be fiber *, fays the Apoftle St. Paul to
Titus his difciple. Sobriety, < Theotime ) in the judgment of
this great Apoftle, is neceflary for youth : and although by this
name of fobriety he comprehends generally the moderation of the
heat and impetuofity of that age, which is naturally carried to an
excefs in all things ; neverthelefs he means alfo particularly mode-
ration in eating and drinking, the contrary of which is very com-
mon in youth, and extremely prejudicial to them.
As fobriety confifts in the moderation of eat-
ing and drinking, it has two vices to combat Sobriety oppofet
with, drunkennefs and gluttony, both highly two vices.
prejudicial to youth: for thefe two vices are
declared enemies to good breeding, health, vigour of mind, and
falvation.
There is nothing fo unfeemly in young men, as to be fubjeft to
wine or gluttony. Difcreet perfons have an averfion to this vice,
both in themfelves and others.
We fee by experience how wine and delicious meats prejudice
the health, principally of young people 5 how the excefs of the
one or other caufes diftempers and infirmities, which often remain
with them all their life, and bring them to their grave before their
time; whereas, on the contrary, fobriety perferves health and life.
In many meats there nuill be Jicknefs, and greedinefs ivill turn to chcler.
By forfeiting many have pert/bed: but he that is temperate fiall prolong
"N
As for the mind, who is there that does not know how thefe
two vices are contrary to it ? We daily fee, that perfons addicted
to gluttony become ftupid, grofs, and carnal, according to the
proverb cited by St. Jerome^: " A fat belly never produces a
" witty mind ;" and thofe who love drink become dull, brutifh,
and incapable of any good.
But as for thy falvation, Theotime, it is incre- It produces many
dible how thefe two vices are hurtful to it; for fins.
befides the fins of intemperance, which are
committed in the excefs of eating and drinking, which are in
great number, and frequently very enormous, thefe two vices
caufe a vaft multitude of others ; as anger, quarrels, fwearing,
Wat
* Tit. ii. 6. f Eccli. xxxvii. 33, 34, J AdNepot.
174 We INSTRUCTION of YOUTH
blafpheming, immodeft difcourfes *, and amongft others the fin of
impurity, which intemperance enkindles in the heart, and particu-
larly of young men, furnifhing continually new fuel to that fire of
immodefty, which concupifcence and the heat of that age inceffant-
ly enflames. " It is very difficult (fays St. Jerome) to preferve
" chaftity in the midft of banquets ; and wine joined with youth
" makes a double inflammation of pleafure f."
To fly entirely thefe two vices, and to acquire and preferve fo-
briety, you are to obferve three things in eating and drinking,
quantity, quality, and modefly.
As for the quantity, have a care never to commit any excefs
either in the one or the other, keeping yourfelf always as much as
you can within the bounds of fufficiency and decency. It is the
property of carnal and ill-inftrucT:ed minds, to eat without meafure
and rule, and to fill themfelves with meat without any reftraint.
In the quality there are three things to be avoided 5 delicious
meats, prejudicial to health, and fuch as provoke impurity, as all
hot fpiced meats, and wine, which St. Jerome fays, " Is poifon to
" youth, and the firft means the Devil makes ufe of to tempt them
" to uncleannefs |."
As for modefty in meals, to eat with greedinefs, to devour all
the table with one's eyes, to feek to pleafe one's palate, to fpeak of
nothing but fweet bits, to be the firft in eating, and the laft in
leaving off, are things abfclutely inconfiftent with decency and
temperance: the wife man gives you very oppofite precepts.
Art thou fet at a great table ? be not the fajl to open thy mouth upon
it. Say xst : there are many things which are upon it. Stretch not
cut thy hand'jir/1, left being difgraced 'with envy thou be put te cotifttfton.
Be not hajly in a feajt. Ufe as a frugal man the things that are fet
before thee : lejl if thou eatejl much, thou be hated. Leave off firjl, for
manners fake, and exceed not, left thou of end . You muft pay great
attention to thefe precepts of temperance, fince they come from
the Holy Ghoft himfelf.
In fhort, Theotiine, be careful not to frequent the company of
thofe who are addicted to wine and gluttony j according to the
counfel of the fame wife manH, fly the places deftined to that ufe,
as taverns : efpecially if you be inclined to intemperance, ufe all
your endeavours to reftrain and correct it, by calling to mind that
he that loves good cheer, Jhall be in -want : he that loves <wine and fat
things Jhall not be rich \\. He means principally the riches oi
mind, which are wifdom and virtue.
*Eccli.xxxi. tLfo..Ep. 9 . tEp.adFurian. j > Eccli. MXI. z,
13, 16, 17, 19, ao- H Prov - xxiii ' ao ' !l Prov < XX1V * 7 '
n
CHRISTIAN PIETY.
Befcech God to take away from you all affection to thefe
fenfual and carnal tilings, which never fatisfy, and ferve only
to pamper that body, which God will one day deftroy, and which
will become meat for worms* : fuch things render the mind brutifh,
uncapable of reliming what is heavenly f, and of entertaining
ferious thoughts of falvation J.
CHAP. XIV.
Of meeknefs in oppofttion to anger.
AS young men are extremely addicted to
fenfuality, fo they are exceflively impa- Two vices that
tient under the leaft contradiction. Thefe two bearftuay in young
predominant paflions of youth, precipitate them perfons.
into all kinds of diforder. Take a view of all
the vices and extravagances of youth, confider all the misfortunes
that befal them, and you will find they fpring from one of thefe two
caufes, either from the love of pleafures, or from anger, and often
from both toge~ther. Thefe are the two means the Devil employs
to deftroy young men, being well afTured, that if one fucceeds not,
the other will never fail. It is frequently feen, that he ruins by
anger thofe he cannot gain by pleafures, hurrying them by that
impetuous paffion into moft deplorable misfortunes.
Wherefore, Theotitne, as it is moft important for you to mode-
rate this love of pleafures, fo natural to your age, of which we
have hitherto fpoken ; fo it is necefiary for you to labour to reprefs
thofe motions of anger, according to that 'excellent precept the
wife man gives you; Remove anger from thy heart, and put away
evil from thy Jlejh^ that is to fay, pleafure .
There are fo many reafons that induce us to Powerful reafons
fly anger, that it is truly furprifing to fee it fo tojly anger.
common among men. I befeech you, Theo-
time y weigh attentively thefe which follow.
i. Anger is a brutilh paflion, which renders men like beads :
for what' is there liker a brute, than a man who cannot fufFer the
leaft thing ? Beafts fly at every thing that hurts them, becaufe they
have no reafon ; and if you ftir up yourfelf againft every thing
that difpleafes you, in what are you different from a beaft ? and
what does your reafon avail you ?
2. Anger
* i Cor. vi. 13. f i Cor. ii. 14. J Luke xxi. 34. Ecclef. xi. 10-
1 76 The INSTRUCTION of YOUTH
2. Anger ufually proceeds From a want of wifdom, or from a
weaknefs of mind, which can fuffer or diifemble nothing, and dif-
cerns not the things which deferve anger, from thofe which do
not. If then you be inclined to anger, you betray a weak mind,
and more folly than difcretion. This is the judgment of the wife
man, who fays, A fool immediately Jhenveth his anger * : He therefore
gives you this excellent admonition, be not quickly angry : for anger
rejteth in the boforn of afoo.l\ : that is., anger is fuitable and natural
to ill-bred minds.
3. Anger clouds the judgment and reafon, and renders a man
incapable of difcerning good from bad, true from falfe, ufeful
from unprofitable. It makes one frequently take the one for the
other, fo that a man in anger has nothing but the exterior fhape
and figure of a man.
4. The exterior itfelf is in fuch a manner changed, that it dis-
figures a man-, his eyes ftrike fire, his countenance pale, his fpeech
interrupted, his body trembling, his clamours, and other like al-
terations, are the effects of anger, which makes a man as it were
outragious.
f . From thence it comes, that a man in anger is infupportable
to all the world, every one dreads and abandons him, even his
friends fly from him. A fpirit that is eaftly angered, fays the wife
man, who can bear\? A Jfone is heavy and f and weighty: but the
anger of a fool is heavier than them both .
6. How many are the fad effects of anger ?
The bad effects from thence quarrels, injuries, detractions, en-
9 s cf: gcr. mities, defircs of revenge, oaths, blafphemies,
and a thoufand other fins which it occafions*
He thai is eaftly Jiirred up to wrath, pall be more prone to f;n^.
From thence the ruin of friendship among friends, inward grudges,
irreconcileable difcords ; from thence many misfortunes, revenge,
blows, duels, dreadful and miferable deaths.
Laftlv, Anger is abfolutely contrary to the fpirit of Chriftianity.
Whofoever is angry with his brother JJjall be in danger of the judgment \\.
Learn of 'me ; becaiife I am meek and humble of heart**. Charity, fays
St. Paul, is patient, is kind, is not provoked to anger ff. Let all bit-
ter nefs and anger, and indignation and clamour, and blafphemy be put
away from youlA-
Remedies
* Prov. xii. 1 6. f Ecclef. vii. 10. J Prov. xviii. 14. Prov. xxvii.
3. ^ Prov. xxix. 22. (I Mat. v. a. ** Mat. xi. 29. ft 1 Cor. xiii.
4, S> tt Ep h - iv - 31-
in CHRISTIAN PIETY.
Remedies againft anger.
If you be poflefled by this paffion, Theotime y ufe all your endea-
vours to moderate it : and for this intent read attentively the fol-
lowing maxims, and endeavour to pratife them.
1. Never be provoked upon fmall occafions: for example, if one
fays fome flighting \vords to you, or does fomething that difpleafes
you ; if a fervant be wanting to wait on you punctually j to be
enraged on fuch occafions is an indifcretion, and the effel of an
irregular mind.
2. If the ill you have received be confiderable, before you be
troubled for it, fee whether your anger will ferve to remedy it,
and you will very frequently find that it will be abfolutely ufelefs
for that purpofe ; and if it be unprofitable, it is a folly to vex
yourfelf. For example, one has given you injurious words, or
fpoken ill of you ; if you fall into a paffion you will not repair the
injury nor the detraction; you muft then feek fome other means,
among which contempt is often the belt.
3. Suppofe it be fitting fometimes to manifeft fome difcontent
for the evil another has done you, to hinder him from doing the
fame again, becaufe, according to the wife man, By the fadnefs of
the countenance the mind of the offender is correcJed * ; yet it can
never be profitable, either to conceive anger in one's heart,
of to brawl, dorm, affront, or reproach. On the contrary, it
leflens your reafon for complaint, if you have any; and it is
againft virtue, becaufe in all this you offend God.
4. Be then always upon your guard to prevent anger when you
fee it approaching. But if it mould fometimes get the Hart, before
you have been able to avoid it, endeavour to return quickly to
yourfelf, and to be eafily appeafed. Generous minds are foon
pacified.
St. Jerome obferves f, " That it is natural to a man to be angry,
" but it is the property of a Chriftian to keep it within bounds."
St. Ambrofe | relates of the Emperor Theodofius the Great, " That
" he was fo much inclined to meeknefs, that he efteemed himfelf
" obliged very much when one alked pardon, and when he was
" moft angry, he was moft ready to pardon ; fo that one defired
" in him, what was feared in others, viz. that he mould be an-
" gry." O what an excellent example is this, and how deferving
of our imitation !
N 5. When
* Ecclef. vii. 4. t Ep. ad Deraetr. J De obitu Theod.
178 The INSTRUCTION of YOUTH
5. When you have given way to pafllon, impofe fome punifh-
ment upon yourfelf, as prayer, alms, or other things j and exprefs
a trouble for it to thofe who faw you.
6. There is fcarce any perfon but fays or does fomething in his
anger of which he repents afterwards. When therefore you (hall
be in choler, refbrain yourfelf as much as you can from faying or
doing any thing which paffion fuggefts. Never believe yourfelf
when you are in a paffion ; wait till it be paft, to judge whether a
thing be ill fpoken or done, and you will often find that it was not.
7. Entertain not your thoughts with the fubjecl: of your difplea-
fure, to perfuade yourfelf that you have juft caufe to be angry ;
this is but to cherifh your paffion : there is none but thinks he has
a juft reafon to indulge paffion. On the contrary, perfuade your-
felf that you may be deceived, and turn your mind to fomething
elfe. When your paffion is over, your judgment will be lefs pre-
judiced, and often far different from what it was during your anger.
8. If you defire to have an averfion for anger, confider another
attentively when he is in paffion ; you will fee nothing in him and
his actions, but what will difpleafe you. The fame happens to
you in refpecl: of others when you are angry : and if you fhould fee
yourfelf in a looking-glafs, you would be vexed at yourfelf, and
would not endure yourfelf in that condition.
9. Fly the converfation of impatient and choleric men, accord-
ing to that excellent precept of the wife man, Be not a friend to an
angry man, left perhaps thou learn his ways *.
In a word, accuftom yourfelf to be affable and mild towards
others, to excufe their faults, to forget injuries, to pardon eafily,
not to be cxceptious and peevifh, but to fpeak mildly to all. Learn
in good time, Theotime, the practice of that divine fentence of
Jefus Chrift, Learn of me, lecatfi I am meek, and bumble of heart \.
CHAP. XV.
Of peace with our neighbour, againjl quarrels and enmities.
ANGER produces quarrels, enmities, and
other bad effects which we have fpo-
jntich fubjetl to ken of. Now it is important that you fhould
quarrels. be well inftructed concerning thefe bad effects
of this wicked caufe, feeing that young men
are
* Prov. xxii. 34, aj. \ Matt. xi. 29.
CHRISTIAN PIETY.
are much fubjeft to thefe diforders. The heat of their age makes
them impatient to fuffer the leaft injuries, indifcreet and inconfidc-
rate to reprefs them any other ways than by thofe of paflion,
which leads them to diflenfions, enmities, and revenge. From
hence arife a vaft number of mifchiefs, and among others the ruin
of virtue ; for where there is no peace there can be no charity,
nor confequently virtue. And as the Apoftle St. James fays, Where
envying and contention ;'/, there is inconftuncy and every evil work *.
It is a rock which, with all poffible care, you muft avoid, learn-
ing in good time to hate quarrels and enmities, and to love peace
and concord : for if you have not a peaceable fpirit, the God of
peace will not be with you f .
To acquire and preferve this peaceable fpirit, you muft beware
of three things. I. Not to quarrel with any perfon. 2. Not to
give occafion to others to quarrel with you. 3. To behave your-
felf difcreetly when any one has a difference with you.
1. Raife not therefore' quarrels with others, upon any confi-
deration. There are fome people naturally quarrelfome, who are
always at variance with others ; impatient, unable to fuffer ; rafh
and inconfiderate, always guided by a fantaitical humour, and not
by reafon. It is a wicked and pernicious quality, the mark of a
weak mind : for, as the wife man fays, The lips of a fool intermeddle
with Jlrife : and his mouth provoketh quarrels ^. Be not you fuch
an one, Theotime. It is an honour for a man, to feparate himfelf
from quarrels ; but all fools are meddling with reproaches . I fpeak
not of another fort of quarrelfome perfons, who through malice
and a very wicked inclination feek quarrels, and take a pleafure in
railing them, and making themfelves enemies : thefe are ungracious
men, who feek their own ruin, and find it at length, An evil man
always feeketh quarrels : but a cruel angel Jh all be fen t again/I him*\ ;
that is, the Devil will bring him fome difafter which will deftroy
him.
2. It will not fuffice to avoid quarrelling with 'Give no occafion
our neighbour, unlefs we alfo prevent giving of quarrels.
any occafion of offence ; which is fometimes
purpofely given by froward and fpiteful perfons, lovers of diftur-
bance, and enemies to peace, but moft frequently through im-
prudence, for want of preventing what might provoke our neir^h-
N 2 bour.
* Jam. iii. 16. f a Cor. xiii. n. J Prov. xviii. 6. Prov. xx. 5.
^ Prov. xvii. u.
1 80 The INSTRUCTION of YOUTH
bour. Endeavour therefore to abftain from every thing that may
difguft your neighbour, as diredt contradictions, detractions, in-
difcreet reports, contempts, feoffs, injuries, and a thoufand other
like things, the perpetual fource of quarrels and mifunderftandings
among young people.
3. If it chance that any one quarrels with
Proceed -with you, even when you gave no occafion on your
patience under all part, endeavour to behave difcreetly, not per-
provocations. mitting yourfelf to be carried away with the
paflion of anger, but mildly yet refolutely re-
preffmg it. Above all, fuffer not yourfelf to go fo far as injuries
or reproaches : ftrive to appeafe your neighbour with mildnefs, ac-
cording to the advice of the wife man, A mild anfwer breaketh
turath : but a harjh 'word Jlirreth up fury * Show modeftly that
you have done him no wrong, or excufe yourfelf mildly if you
have offended him ; if he be not then pacified, withdraw yourfelf
from his company, to let his anger cool.
But you will fay, they will contemn me, and
Anfiver to a com- account me a coward. I an fwer, that none but
man objection, weak minds will do fo, as on the contrary, all
difcreet men will praife you for your mode-
ration, and efteem you much more. If courage confided in
quarrelling, and returning injury for injury, litigious per-
fons, and all bafe fouls, would be more courageous than you.
Courage confifts in defpifing injuries, modeftly diffembling, readily
excufing, and difcreetly avoiding them when we can, and when
we cannot, in fupporting them with Chriftian patience after the
example and for the love of our Saviour, Who, when he was revi/ed,
did not revile : when he fuffered he threatened not f. This, Theotlme,
is the courage of a well-bred mind, the generofity of a true
Chriftian, and of a faithful fervant of God.
CHAP.. XVI.
Of pardoning injuries, again/I revenge.
THERE is yet a neceffary thing for preferving peace and meek-
nefs towards our neighbour, which is the pardon of injuries.
It is a virtue which muft be learned betimes, by fo much fooner
as
* Prov. xv. i. f i Pet. ii. 33.
in CHRISTIAN PIETY. 181
as it is more difficult, very rare amongft Chriftians, and yet abfo-
lutely neceflary for falvation.
You muft learn, dear Theotime, to forgive We mujl learn
the injuries done you by others ; that is, never from our youth to
to harbour in your mind any hatred againft your pardon injuries.
neighbour, whatever difpleafure you have re-
ceived from him, nor to have any defire of revenge, nor wifli him
any ill ; but on the contrary, defire his good, and fhew him kind-
nefs, when his neceflity, or the edification of others requires it.
You will fay that it is difficult. Tis true,
but it is only hard to thofe who have never Strong reafons to
confidered the reafons which oblige them to it; enforce the pardon
which are fo ftrong and powerful, that they, of injuries.
who after ever fo little reflection on them are
not convinced, muft needs have loft all their fenfe and judgment.
1. God will have it fo, and abfolutely without any exception
commands it. He has faid in the Old Teftament, Seek not revenge,
nor be mindful of the injury of thy citizens *. And in the New, his
Son Chrijl Jefus has folemnly renewed the prohibition. I fay to
\ou, love yc:tr enemies, do good to them that hate you f . Render to no
man evil fir evil t fays St. Paid\. Whofoever hateth his brother, fays
St. John, is a murderer .
2. He commands it in fuch a manner, that he will not pardon
your fins, except you from your heart pardon all thofe who have
offended you. Forgive, and you Jfjall be forgiven, fays the Son of
God ; For with the fame meafure that youjhall mete withal, itJJjall be
meafured to you again \\. If you will not forgive men, neither will y cur
Father forgive you your offences^. Judgment without mercy, fays the
Apoftle St. James, to him that hath not done mercy**. Confider this
veil, and fee whether you would not have God pardon you,
3. This will of God is grounded on fo manifeft a point of equity*
that even the mod obftinate cannot contradit it. Is there any
thing more juft, than that God mould treat you as you treat
others? that he fhould forgive you as you forgive others? that
he fhould revenge himfelf of you, if you will be revenged
of thofe who have offended you ? Is not this juft ? Weigh
well, Theotime, what I am going to fay. You would have God
N 3 infi-
* Lev. xix. 18. f Mat. v. 44. Rom. xii. 17. i John Hi. xj.
1) Luke vi. 37, 38. T Mat. vi. 15. ** Jam. ii. 13.
1 82 The INSTRUCTION of YOUTH
A point to be -well infinite in majefty and power, offended, by
confidered. whom? by his own creature, after he had be-
ftowed upon it all imaginable favours-, offended
moil grievoufly, and with an infinite offence, for which neither
you nor all creatures together, although you flioukl join your
lamentations with them for all eternity, could know how to make
him proper fatisfa&ion ; in fhort, injured by an offence which
deferves an eternal damnation, which cannot be avoided but by
his pure mercy, which he is not obliged to fhew you: you would,
I fay, defire that a God fo great, offended by you fo grievoufly,
ihould pardon you fuch an offence, and remit you fuch a punifh-
ment; and will not you pardon your brother, one like yourfelf, a
fmall offence ? You, who are a finner as he is, and who have need
of pardon as well as he; you, who perhaps have wronged him firft,
or at leaft have fhewed him no kindnefs, or if you have, it is not
to be compared with what God has fhewn you; nay, moreover,
that favour you have done him came not from you, but from God:
will you, I fay, after all thefe confederations feek revenge and
fatisfaHon for your offence, and will not have God revenge him-
felf of you? are not you unjuft, yea, even ridiculous? One man
keepeth anger againjt another ', and doth he feek to be healed by God ? tie
hath no mercy on a man like himfelf, and doth he intreat for his oivn
fins ? He that is bttt Jlefo t nouri/Jjeth anger, and doth he ajk forgive-
nefs of God? Who, fays the wife man, foall obtain pardon for his
fitis* ?
After this, Theotime, what have you to an-
An anfiver to a fwer ? will you fay that it is hard to pardon ?
common objeclion fay alfo, that it is hard to obtain pardon of
en this fubjecJ. your fins from God. Will you fay, that you
will not ? Say likewife, that you will not afk
pardon of God ! Say no longer in the Lord's prayer, forgive us our
trefpaffes as iue forgive them that trefpafs againjl us, but, take ven-
geance of me, as I do of thofe ivho have offended me. Weigh this well,
Thc-otime, and confider what you ought to fay and do on this oc-
cafion.
But you will fay, I would freely pardon him, and not revenge
myfelf; but I can never prevail upon myfelf to love and wifh him
well, who has offended me, and would ftill do me a mifchief. If
fo, grant then that you would not have God love you, nor beftow
upon you any bleffmg ; for he will treat you as you treat your
neighbour.
* Eccli. xxviii. 3, 4, 5.
tn CHRISTIAN PIETY. 183
neighbour. Say that you will not love another like yourfelf, for
the love of Jefus Chrift, who has loved you fo as to die for your
falvation when you were his enemy ; and that God having loved you
when you were unworthy, you will not love your brother, except
he be worthy of your love. Say that you will not love your
neighbour for the love of God, but for the love of yourfelf only.
And although God commands you to love him who has offended
you, exhorts you to it, and accounts the love you render to one
like you, as done to his own perfon ; yet all this is not capable of
making you quit the refentment. and hatred you bear in your
heart. Say, in (hort, that you do not wifh to obtain the grace
of God, and eternal life, fmce the fcripture teaches us, that We
have puffed from death to life ; becaufe we love the brethren. He that
loveth not, abideth in death*.
Let us conclude, Thee/time, that either we muft renounce Chrif-
tianity, the love of God, and eternal falvation, or we muft necef-
farily pardon injuries, love our enemies, and render good for evil.
But as this virtue is difficult through the corruption of nature and
the depravity of mankind, which cannot relifh it, you muft learn,
it in good time, and beg it frequently of God. Implore him that
he would give you a meek and peaceable heart, rendering good
for evil. Accuftom yourfelf from your youth to pardon fmall
injuries, not to render ill for ill, that you may learn to pardon
great ones if ever offered, for the love, of him who has faved you,
when he might moft juftly have deftroyed you for all eternity f.
CHAP. XVII.
Of the love of our neighbour*
THIS virtue is the mother of the three former, and thofe who
are deftitute of it, fall into all the diforders we have fpoken
of in the three laft chapters : for anger, difTenfions, animofities,
revenge, fpring only from the want of charity, and becaufe we
love not cur neighbour in a Chriftian manner, and as God com-
mands us to love him.
It is of the greateft importance, that you be inftruled in this
virtue, becaufe it is a fundamental virtue of Chriftianity, which is
eftablifhed upon thcfe two laws, Lov.e God above all things, and
your neighbour as yeiirfelf; yet very rare, and ill complied with
by Chriftians. N 4
The
* i Joh.iii. 14- f. St. Ambrofe or. de obitu Theodofii.
184 The INSTRUCTION of YOUTH
The generality of Chriftians believe, that to
A common error love their parents, their friends, and thofe from
concerning the love whom they expet any favour, is fumcient
of our neighbour. without the lead regarding the reft of mankind.
This is not to love our neighbour, but ourfelves.
Children from their youth are bred up in this opinion ; they are
taught only to love thofe who do them good, and hate thofe who
do them hurt. From hence arife all the animofities which disfigure
the face of Chriftendom, the harfhnefs with which- men treat one
another, and the little fupport they either mutually give or receive
in their refpe&ive neceflities : whence arifes too great a propenfity
to quarrels, injuries, ill treatments, hatred, and revenge.
It is highly neceffary to difabufe young perfons of this com-
mon error, and to inftrut them in this virtue fo neceffary for fal-
vation.
This error proceeds from the ignorance of
Three things to three things which ought to be known in this
be knoivn in the virtue , that is, who are our neighbours, the
love of our neigh- motive for which they muft be loved, and in
bour. what this love confifts.
1. Our neighbours who muft be loved are
1. Who he is. all men, even the moft unknown, great and
mean, poor and rich, good and bad, friend
and foe.
2. The motive for which they muft be loved,
2. The motive to is, becaufe they are all the children of God,
love him. created to his image, redeemed by the blood of
his Son Jefus Chrijl ; becaufe God, who is our
common Father, and becaufe Jefus Chrijl^ who is our common
Saviour, has commanded us to love them.
3. This love confifts in three things: in
3. In ivhat it wifhing good to all ; in doing it when we can,
confifts. both in temporals and fpirituals , in bearing
with their defects, and excufmg their faults.
This is, Theotime^ true charity, which is one of the foun-
dations of virtue, the mark of a Chriftian fpirit, without which
we cannot pleafe God, nor have any real virtue ; to attain to this
degree of chanty, you muft aim at it from your moft tender in-
fancy.
I. Accuftom
in CHRISTIAN P i E T T. 185
1. Accuftom yourfelf to confider all men as
your brethren, and in this quality to defire Practice.
good to all of them. Be meek and benevolent to
all-, have companion on the poor and afflicted; I. To defire good
be not envious at the rich, and thofe in prof- to fill.
perity : love the good, by reafon of their vir-
tue ; the wicked, that they may become good ; defiring the per-
feverance of the former, and the converfion of the latter. We
muft hate fin, which is the work of man ; but love man, who is
the work of God.
2. Being it is nothing to wifh one good, ex- 2. To procure it
cept we do it when we can ; ufe yourfelf to be when iue can.
ready and inclined to do good to your neigh-
bour when you can. Now there are three forts Three forts of 'good r
of good which we may procure to our neigh-
bour ; in his body, in his honour, and in his foul.
As for the firft, aflift others in their necefli- i. CorporaL
ties, according to the power and opportunities
you have: give alms freely to the poor. What an excellent virtue in a
young man is mercy and companion for the poor ! Happy thofe who
can fay with "Job, From my infancy mercy grew up with me *. Becaufe
it will draw down many divine blefiiiigs upon them during their
life, and at the hour of their death, as it is faid in the fcricturcf.
As for their reputation, you ought to pre-
ferve it for your neighbour as much as poflible. 2. Moral.
Hinder calumnies and detractions. If one be
accufed of a wickednefs which he has not done, defend him, and
fay that it is not fo. If the ill he has done be difcovered, emlea-'
vour to excufe him, and hinder its being fpoken of any more :
fpeak of fome other good he has done, or fome good quality he is
endowed with: fhow that detraction difpleafes you, and exhort him
who utters it, to fpare the reputation of his neighbour.
As for the good of the foul, which confifts
in virtue and falvation, fmce it is the greateft 3. Spiritual.
of all good, you muft ufe all poffible means to
procure it for your neighbour. You will perform this by praying
for him, by endeavouring to withdraw him from vice, and fm-
ful occafions, if he be in them, either by yourfelf, or by others
who can prevail with him, by mildly putting him in mind o his
duty,
* Job xxxi. 18. f Tob. \v.
The INSTRUCTION of YOUTH
duty, or caufmg him to be admoniihed. Accuftom yourfelf to do
all thefe things to them who are neareft to you, as your friends,
your companions, your fervants, and to thofe with whom you
converfe. This is the true love of our neighbour, to love him for
his falvation and eternity.
3. There remains a third thing neceflary for
To bear with the love of our neighbour, which is charitably to
his defecJs. bear with his defeats, and excufe his faults, as
much as prudence will permit j not to be apt
to blame and reprehend, either without knowledge, or with bitter-
nefs, or without any neceffity or advantage. Now there is no ne-
ceffity or advantage, when the reprehenfion does not avail for the
amendment of him who is faulty, nor for the edification of others,
In a word, Theotime, the great rule of the love of our neighbour,
confifts in judging him by ourfelves, according to the maxim of
the wife man, Judge of the difpofition of thy neighbour by thyfelf* j
and in praftifing that great maxim of the fcripture, and which
nature herfelf teaches us, See thou never do to another what thou
ivouldjl hate to have done to thee by another-^. And alfo do to others
the good which rationally, and according to God, you would have
done to you on the like occafion. 'Tis the maxim our Lord has
taught us in thofe words, Whatfoever you would that menjhould do
to you, do you alfo to thew$..
CHAP. XVIII.
Of fraternal correction t or of the obligation of hindering another'' s fin ,
ivhcn in our power.
WHAT we have faid of the obligation charity impofes upon
Chriftians, of procuring the falvation of our neighbour
when we can, deferves a more particular reflection, it being a
thing of high importance, and neverthelefs infinitely neglected,
and for the moft part abfolutely unknown. It founds like a new
language, and an imaginary duty.
Yet there is nothing more common in the facred fcripture, which
teaches us, that God gave to every one commandment concerning his neigh*
boitr, that we Jhould edify one another^ admoni/Ij one another \\.
Have
* Eccli. xxxi. 1 8. f Job iv. 16, J Matt. vii. i. Eccli. xvii ia.
? i Theff. v. ii. || Rocn. xv. 14.
in CHRISTIAN PIETY. 187
Have no felloiujJnp with the unfruitful "works of darknefs, that is, the
fins of another, but rather reprove them *.
To love God above all things, and our neighbour as ourfelves. For
how do we love our neighbour as ourfelves, if his greatell neceflities,
which are thofe of his falvation, move us fo little, that we abandon
them for our leaft interefts, which are frequently only fancied and
trifling ? And how do we love God above all things, if we neglect
to prevent his being offended, when in our power.
This obligation is fo great, that it has made St. John C,hryfojlom\
deliver himfelf in very ftrong terms, viz. " That God will require
" no lefs account of us, of the falvation of our neighbour than of
" our own ; and that when we mail have lived all our life very
" picufly, if we have neglected the falvation of others upon occa-
" fions, the fanctity of our life will be unprofitable, it being cer-
" tain, that that negligence is fo criminal that it alone may be the
" caufe of our damnation. He gives the reafon, becaufe he who
" is wanting to aflift his neighbour in his corporal necefiities, is
" rejected by God at the day of judgment, notwithftanding the
" good he hath otherwife performed : much more he, who neg-
" lefts to fuccour his brother in a thing of far greater confequence,
" as is the falvation of his foul, will deferve all manner of punim-
" ments."
The difcharge of this great obligation depends upon the practice
of the commandment of fraternal correction which our Lord has
given us, and whereof he has prefcribed the order in Chap. XVIII.
of St. Matthew : If tky brother JJj all offend againjl thee, go, and re-
prove him between thee and him atone. If hejhall hear thee, thouJJjalt
gain thy brother. But if he ivill not hear thee, take with thee one
or tivo more. And if he ivill not hear them, tell the Church $.
That you may underftand this command-
ment, fo little known, and fo ill practifed, I Five things ofcon-
fhall obferve here four or five truths, which fequence to be obferve d
will facilitate the underftanding and practice in this command.
of it.
The firft is, the end of this commandment, Its end.
which is to remedy the misfortune of our
neighbour, by preventing our neighbour from relapfing into his
fault, or others from offending by his example or inducement.
The
* Eph. v. ii. f Adyerfus vituperatores vitse Monaft. lib. j. J Matt,
xviii. 15, 16, 17.
1 88 The INSTRUCTION of YOUTH
The fecond is, that this commandment
The perfons it obliges not only fuperiours, but all forts of per-
cbliges. fons, it being a command of charity, " which,
" (as St. Thomas fays) every one is obliged to
" have."
The third is, that this obligation is under-
The circumjlznces flood only when thefe two circumflances occur.
'wherein it obliges. I . When we know the ill committed, and evi-
dent danger of our neighbour relapfmg into it,
or caufing others to fall therein, 2. When we can hinder the evil
of another by applying a remedy j for what is not in our power,
cannot be commanded.
The fourth is, that this power of preventing the mifchief, is not
only underftood of what we ourfelves may do, but alfo of what
we may effect by another's means. This is what our Lord has put
beyond a doubt, in faying, if he hear not you, take fome other
perfon with you; and if he ftill continue to perfift, tell the
church.
The fifth remark is, that what he fays of telling the church,
that is, its fuperiours may be performed either privately or pub-
licly ; and that when the firft way, that is, the fecret, fuffices to
hinder the evil, as ordinarily it does, we are not obliged to the
fecond.
Thus, to collect all thefe obfervations, and join them together ;
the commandment of fraternal correction obliges every one to
hinder the evil or fin of another, when he knows it, and can re-
medy it, by himfelf or by other perfons, who may be employed'
for that end. Whence it follows, that to difcharge one's felf >of the
obligation of this commandment, one is obliged to prevent evil by
another, when one cannot by himfelf.
We cannot fail in this duty without a heinous fin, and the neg-
lect of it will be found to be without excufe in the eyes of God.
Indeed, Theotime, is it not highly criminal before God, to fee or
know any one in danger of lofing his foul, and neglect giving the
affiftance in our power ? And to be no more concerned to hinder
his neighbour from mortally offending God, when he can, than to
divert him from drinking a glafs of water ? He that hath the fub-
Rance of this world, (fays St. John) and pall fee his brother in needy
and foall Jhut up his bowels from him ; how doth the charity of God
abide
in CHRISTIAN P i E T T. 1 89
abide In him *. If this be fo in corporal neceffities, what will it be
in fpiritual ? St. Chryfojlom fays f, " it is an exceffive cruelty to
tf neglec~l thus a neighbour. And if it be an inhumanity not to
< c help to raife a beaft fallen under his burthen, how can it but be
" the utmoft cruelty not to do that for the foul of his brother,
" which men do for brute beafts ?" " A beaft fallen (fays St.
" Bernard) finds thofe who raife it ; a foul is loft, and no one is
" concerned |."
" If the old law (fays St. Chryfojiom^) ftrictly commanded not
" to negledl the ox of our enemy when he is found ftrayed, but,
" to bring him back to his mafter ; what pardon ought he to ex-
f( peel, who neglels and abandons not a ftrayed ox of his enemy,
" but the foul of his brother-chriftian loft in fin."
" If your brother (fays St. Aujlin*!\) had a mortar*wound upon
his body, which he would conceal for fear of incifion, would it
*' not be an inhumanity in you to confpire by your filence with
" him in his defign ? As on the contrary, you would {hew him a
" great kindnefs, to difcover his misfortune to a phyfician, that a
" remedy may be applied. With how much more reafon ought you
" to do the fame thing for the wounds of his foul, fince they are
< far more fatal if neglected, and permitted to putrefy in the
" heart, by haftening death, and infecting others with their
flench."
If you fhould fee the beginning of a fire, which you might eafily
put out, either by yourfelf, or at leaft by warning others who
might do it, would you not be guilty of all the mifchief if you
were defelive therein? From this comparifon judge of your own
guilt, if, knowing your own neighbour's fin, you keep it a fecrct
from thofe who might put a flop to it. Doubtlcfs, you are an-
fwerable to God for all the evil your neighbour commits, which
by a fecret and charitable admonition you might have prevented.
How many mortal fins are there committed in confequence of
fuch negligence as this ?
Confiuar, Theotimc, and weigh well all thefe reafons. What
would you anfwer to God in his dreadful judgment, if through
remiffhefs, vain fear, or a finful complaifance, as it frequently
happens, you fhould be fo unhappy as to fall into that criminal
neglect ?
* i John iii. 17. f De ferendis reprehenfionibus. J Hora. 4 >o i
Cor. Horn. 4 in i Cor. f Ep. 109.
190 The INSTRUCTION of YOUTH
neglect ? "What reafon could you alledge for fuch neglect ? What
can be equal to the falvation of a foul, or one mortal fin which
you might have prevented ? What will you fay when you mall be
reproached, that you had a greater apprehenfion of difpleafing
your neighbour, than God ; and that frequently, through indif-
cretion, anger, or malice, you were not afraid to divulge that,
which you would not difcover fecretly through charity ? But what
will you anfwer when it fliall be made to appear, that you might
have often hindered the wickednefs of another, without any dan-
ger, and that you had only an imaginary fear, or rather a great
flacknefs, or foolim complaifance, which has hindered you from
it ? You will then fee yourfelf partaker of the fins of another, and
charged with many faults which you might have hindered, and
which were Caufed by your filence : God will exact an account of
them from you.
You muft avoid this misfortune, Theotime; and to this end,
practife what the Son of God has prefcribed us. When you fee
any one offend God mortally, as by fwearing, lewd difcourfe, or
bad example, or know of any infamous behaviour, endeavour to
divert him from it, if you can, by your mild and charitable admo-
nitions. If you cannot, as not having fumcicnt courage to do it,
or fufficient authority to hinder it, do what our Lord appoints
you, employ difcreetly other perfons therein, which you know can
perform it better than you, and particularly thofe who have the
conduct of him, whom you know to have gone aftray.
This is the rule which St. Augujllne^ after our Lord, gives on
this occafion, in his lopth epiftle, where he adds thefe excellent
words, which are inferted in the canon law j " Believe not, (fays
" he) that it is to do hurt to your neighbour, to difcover thus his
" wickednefs, with a defire of remedying it : on the contrary, you
" are guilty of his ruin, if when you might heal his evil by de-
" claring it to the phyfician, you permit him to perim by your
filence."
Now if we muft aft thus even when our neighbour's fin hurts but
himfelf alone, we are much more obliged when it prejudices others,
whether by ill example, or his wicked difcourfe ; for then we muft
defift from private remonftrances, which can avail nothing, and
go directly to them who can, and ought to watch for the good and
falvation of others, that we may prevent by them the mifchief, and
liiader the ruin of another, or of many.
My
in CHRISTIAN PIETY. 191
My Brethren, fays St. James, if any of you err from the truth, and
one convert him : he muji know, that he who caufeth aftnner to be con-
verted from the error of his <way,Jhallfav& his foul from death, andjhall
cover a multitude of fins*.
CHAP. XIX.
Of friend/hips.
I Speak here of friend (hips, becaufe they conduce much to bring
youth to good or evil, according as they are good or bad ; and
fince young people are much inclined to love, and befides, not
having fufficient light to difcern good friendfhips from hurtful, it
often falls out that they contract: very bad friendfhips, which pre-
judice them very much, and are moft commonly the caufe of their
ruin.
There is a difference between the love of our neighbour and
friendfhip. We muft love all men in the manner we have faid,
but we cannot have friendfhip with all men, becaufe friendfhip is
a mutual and particular love.
It is a reciprocal communication of affections, What friend-
by which two perfons particularly love one Jhip is.
another, and mutually procure good to one
another.
Friendfhip is fuch as is the fubjecl: on which it is founded ; if
we love in a friend a wicked thing, the friendfhip is bad and vi-
cious. If we love a vain and frivolous thing, as beauty, good
behaviour, the friendfhip is frivolous and foolifh. If we love a
good thing, the friendfhip is good and laudable. Now this good
thing muft be a real virtue, or a perfection which may advance
virtue, as fcisnce, fine parts, or the like.
Friendfhip, to be good and real, ought to Three conditions
have three conditions : It muft be founded of friend/hip to be
upon virtue, tending to virtue, and conducted good.
by virtue.
1 . It muft be built upon virtue, that is, we muft love a friend
by reafon of fome good and laudable quality, which we difcovcr
in him.
2. Tending to virtue, becaufe friendfhip ought to defire and
procure the good of a friend. Now virtue is the greateft and moft
necefTary
* Jam. v. 19, 2c.
192 The INSTRUCTION of YOUTH
neceffary of all goods : and the friendfliip by which friends procure
favours to one another, if it neglect mutually to advance virtue
according to its power, is not a friendfliip, but a manifeft deceit.
3. It ought to be directed by virtue, that is, virtue ought to be
the rule of it, and one friend fhould do nothing for another which
may be contrary to virtue. Friendfliip which caufes God to be
offended for a friend's fake, is a deteftable and curfed friendfliip,
becaufe it makes one love man more than God.
By thefe three conditions, Theotime, you will eafily difcern good
friendfhip from evil, and that you ought to fly, from that you
ought to feek.
You ought to fly the friendfliip of thofe in whom you find no
virtue, nor any perfection which you may love, as efpecially the
friendfhip of thofe you know to be fubject to any vice, as to im-
purity, drunkennefs, fwearing, whofe friendfliip will make you
learn their wicked qualities-, becaufe, as the wife man fays, A
friend of fools > that is, of vicious people, flail become like them*.
Fly all friendfliip which does not tend to your i.nprovement.
Such is the friendfliip of thofe who fearch after nothing in your
love but their own profit, or fome vain complacence they take in
loving you, or being beloved by you ; of thofe, who when they
can, do not advife you for your good and your falvation. But
above all, abhor the friendfhip of thofe who folicit you to fin, or
flatter and cherifh you in your vices. You ought to avoid thefe
friends, as your greateft and moft mortal enemies.
Avoid the company of all thofe who fcruple not to offend God
for your fake, and to pleafe you ; for example, to rob, to cheat,
to quarrel, to fwear, to detract, to treat ill their neighbour, to
challenge in a duel, and other fuch like things. Have a horror of
thefe friendfhips, and account that maxim for certain, that " He
" who is unfaithful to God, cannot be a friend to a manf ;" and
although he might, yet you cannot adhere to that friendfliip,
without making yourfelf an enemy to God.
On the contrary, feek after the friendfliip of thofe whom you
know to be well difpofcd, and endowed with fome good qualities,
by which you may profit ; who will move you to virtue by their
example and good difcourfes, who will affift you therein by their
counfels, not flatter you in your vices, but freely and charitably
admonifli you, according to that fine obfervation of the wife man;
Better are the wounds of a friend, than the deceitful hffis of an cncmy\.
In
* Prov. xiii. ao. f S, Asib. 3 Offic. cip. 19, + Prov. xxvii. 6.
in CHRISTIAN PIETY. ipj
In a word, thofe who in their friendfhip have the fear of God for
their rule, and your greateft and mod defirable good, which is
your amendment and falvation for their principal end. Thefe,
T&eotime, are the good and true friendships you muft by fo much
more feek after, as they are moft rare, and carefully entertain when
you have found them. Thefe are the friendfhips whereof the wife
man fpeaks,when he fays, A faithful frien d is ajirong defence: and he
that hath found him.hctth found a treafure. No weight of gold andfilver
is able to countervail the goodnefs of his fidelity. A faithful friend is the
medicine of life and immortality*. Love and feek after fuch a
friendfhip, which when you have met with, adhere to it careful-
ly, and abandon it not through levity, as young people ordinarily
do.
To find this friendfhip, remember firft, to implore it often of
God, who is the author of it. They that fear the Lord, fays the
wife man, Jhall find that friend-^. In the fecond place, be careful
to love firft ; for you muft love to be beloved : but this love muft
be fuch an one as is built upon virtue, tending ta virtue, and di-
rected by virtue.
CHAP. XX.
Of f ports and recreations.
REcreation is neceflary to relax the fpirits, and particularly of
young people ; and that which is taken in innocent diverfion
is moft proper for them, it being more proportioned to their nature,
and the capacity of their mind.
Paftime then and recreation is not contrary to virtue, but rather
commanded ; and it is an aft of virtue when it is done as it ought.
To be fuch, it is neceflary above all things
that the motive be good ; that is, that it be The motive of
taken to recreate the mind, and to make it fport.
more capable of labour, which it could not be
able to undergo, if it were always employed. So that labour is
the end and motive of fport and recreation, for which it is defigned.
We recreate ourfelves on account of the fatigue we have undergone,
and in order to undergo more.
From thence three conditions follow, which Three conditions
muft be obferved in paftime, that it may be to be obferved.
good and virtuous.
O The
* Eccli. vi. 14, is, 16. f Eccli. vi. 16.
104 Ike INSTRUCTION of YOUTH
The firfl, to obferve moderation; for excefs
Moderation. herein renders it no longer a recreation, but
rather an employment; it would not then be
taken to prepare us for new labour, which is die fole end pailime
ought to have, but merely for our pleafure, which is a vicious
end ; yea, it is to make one unfit for labour, becaufe excefs in
amufement dilnpates the fpirits, enfeebles the forces of the body,
and oftentimes conliderably prejudices the health by the diftempers
it caufes.
The fecond condition is, not to have a dif-
An orderly affcc- orderly affection for amufements, as it happens
tlon. frequently to young perfons. This affection
makes them fall into the excefs juft mentioned,
lofe much time, and think continually of the means of diflipation.
It generally prevents their applying themfelves ferioufly to labour,
and when their body is at lludy, their mind is bent upon their
fport and divertifement.
The third condition is, to fly as much as
Avoiding games pomble from games of hazard, which enflave
of hazard. the minds principally of youths, and inftead of
refrefhing the fpirits, load them with anxiety:
one is there fo deeply concerned in lofing or winning, that it is
hard to obferve moderation. They play there only out of covet-
oufnefs and for gain, which is a criminal
The bad ejfetfs motive ; confider alfo the ordinary lofles one
of play. fuffers, which leave after them difpleafure,
vexation, and defpair : add to thefe cheats,
unjuft gain, choler, fwearing, quarrels, with which thefe forts of
games are ordinarily attended ; the great lofs of time, the diflipa-
tion of mind and goods, the fmful habits of anger, of impatience,
of fwearing, of lying, of covetoufnefs, a neglecT: of duty to God
and their family, an adherence to ill company, an averfion to what
is ferious, and a love to be idle and to make their life but a change
or fuccefllon of idlenefs. Such an unhappy inclination to play
frequently continues all their life, to the ruin of their wealth and
honour, and reduces them to the utmoft mifery, as we daily fee
by too many examples, and in fhort, makes a man incapable of all
good.
Avoid all prohibited games, Theotime, as
Practice. abfolutely inconfiftent with your falvation:
amufe yourfelf in fome laudable diverfion which
may
in CHRISTIAN PIETY.
may ferve to unbend the mind, or exercife the body, obferving
therein the conditions we have fpoken of, efpecially avoiding all
excefs, which St. Auguftine in his confeflions* acknowledged to be
one of the caufes of the wickednefs of his youth. Now this excefs
is underftood not only of the time employed therein, which ought
to be well regulated, but alfo of the money you play for, which
ought always to be very little ; otherwife you will play for gain,
and not for recreation, and the fport will be a rack and difquiet,
rather than a diverfion. , Befides, the money you lofe at play would
be better employed amongft the poor, whofe neceflities will cry
one day to God againft your exceffes, and thofe of all gamefters.
CHAP. XXI.
Of liberality againjl covetoufnefs.
ALTHOUGH it may feem that covetouf-
nefs is not an ordinary vice amongft Toirth muft be
young perfons, yet it is very neceflary to arm armed againft co~
them againft this paffion, which once taking "uetoufnefs,
root, is eafily encreafed, and caufes vaft difor-
ders in their life.
Covetoufnefs is an inordinate love of mo-
ney. There are two forts ; the one makes us Two forts ofco-
love money, to heap up treafures, or to make vetoufnefs.
purchafes \ the other, makes us affect it, to
iquander and lavifh it away in pleafures. The firft is but rare
amongft young people , but the fecond is very common, and high-
ly prejudicial.
Experience verifies this : For as they earneft-
ly love their pleafures, they feek ajl means of How common a-
gratifying them, which cannot be effected mong young perfons.
without money : hence they apply all their en-
deavours to get it , hence the cheats and tricks they make ufe of
towards their parents, to extort it from them ; hence their cozen-
ing in play, their hard-heartednefs to the poor, and fometimes
robberies and unjuft ways to procure it,
O 2 * This
* Lib. .
196 27*? INSTRUCTION of YOUTH
This paffion having thus taken its beginning
Homo prejudicial, in youth, eafily increafes, and ftrengthening
itfelf by age becomes fo deeply rooted, that it
Can never be hereafter extirpated. It then caufes that general dif-
order amongft Chriftians, which the prophet deplores, when he
fays, that From the lea/} of them even to the great eft all are given to
covetoufnefs * ; that is, to the irregular love of the things of the
world, which St. Paul fays is the root of all evils -J-.
This vice takes its origin from three caufes
Three caufes of in youth. The firft is, what we have now
mvarice in young fpoken of, a diforderly love of pleafure. The
men. fecond is, the common example of the world,
which they fe& loves a*nd efteems money above
all things, and runs after it with infatiable greedinefs. The third
is the fault of parents, who infpire this love into their children
from their tender years, difcourfing of nothing but the care of get-
ting their livelihood, if they be mean or poor, or of advancing and
afpiring to a higher fortune, if they be rich ; teaching thus their
children that which St. Cyprian reproaches them for :f, that is, t*
love more their riches than Jefus Chrift ; and to labour in fuch a
manner for the goods of this mortal life, that they think little or
nothing on thofe of eternity.
This evil, dear Theotime, muft be prevented
// mil/} be pre- in good time, and hindered from taking pof-
vented betimes. feffion of your heart, it being certain, that
there is no vice which increafes more with age
than this, and which becomes more incapable of remedy. For
this effect take notice of what I counfel you.
1. Being, as we have faid, that the greatefl
Firft means. caufe of this covetoufnefs in young people,
fprings from the love of pleafures, ufe all your
endeavours to moderate that paffion, which may be faid to be one
of the greateft evils of youth, the caufe of all .their misfortunes,
and the chief obftacle to falvation. Pafs not from this place with-
out making reflections upon it, and thinking how neceflary it is to
reitrain and moderate fuch exceffive love of pleafures.
2. That the love of money may not take pof-
Second means. feffion of your foul, think often of that maxim
of St. Paul, that covetoufnefs is the root of all
. evils.
* Jer. vi. 13. f i Tim. ti. io J L. de opere & cleemofyna.
in CHRISTIAN PIETY.
tvlls*. Thefe evils are the fins of the world, as well as its mis-
fortunes, whereof die greateil part fprings from this fatal caufe,
as it would be eafy to make appear.
3. Be perfuaded, that riches damn many, be Third means.
they rich or poor ; the rich by the ill ufe of
them, the poor by covetoufnefs. Know, fays the fame Apoftle,
that no covetous perfon hath any inheritance in the kingdom of Chri/l
and of God f .
4- Accuftom yourfelf not to defire money Fourth means.
but for your neceffities, and for your innocent
recreations; and when you lack it, bear that want with patience,
confidering how many poor there are who have not neceflaries, yet
you are not better than they. Above all, never make ufe of deceit,
impofition, nor any other unlawful way of getting it.
5. Avoid certain things which are the marks
or effe&s of avarice in young people, and . Fifth means.
which excite it much ; as to play for gain,
to be too fearful of lofmg at play, to difpute for a fmall thing, to
keep any thing from another, and much more never to take any
thing be it what it will, which is, befides the fin, a damnabl^ cuf-
tom, and of very dangerous confequence.
6. Love the poor, give alms freely, allot Sixth means.
fome part of the money you have for your re-
creations, to fupply their neceffities. Is it not a fhame in you to
be prodigal in your pleafures, in your clothes, in your fuperflui-
ties, and to be fo covetous and hard-hearted in regard to the necef-
fities of the poor, who are men like yourfelf, and fometimes better
than you in the fight of God ?
In fine, you are either poor, or of a moderate fortune, or rich.
If you be poor, beg of God the grace to take your poverty with
patience, as a penance, and for his love. Confide in his provi-
dence, which will never be wanting to his fervants. If God fo
flothe the grafs ofthefeld y according to the faying of our Lord, hoiu
much more you, ye of little faith ? Seek ye therefore firft the kingdom
ff Gody and his jttftice, and all thefe things Jhall be added unto you.
Read the fixth Chapter of St. Mattheiv, from ver. 24.
If your fortune be moderate, endeavour to be content, and not
to difquiet yourfelf by coveting a greater. Call to mind what St.
Paul fays, They that ivill become rich y fall into temptation j and into
O 3 the
* i Tim. ti. 10. f Ephef. r. 5.
198 The INSTRUCTION of YOUTH
the fnares of ike Devil r , and into many unprofitable and hurtful dejtrcf t
which drown men in dejiruEiion and perdition. For covetoufnefs is the
root of all evils *.
Wherefore pra&ife the bed you can that great maxim which the
fame Apoftle gives to Chriftians ; Let your manners be without co-
vetoufnefs, contented with fuch things as you have y for he hath faid :
J will not leave thee f .
If you be rich, ftand in great fear of the danger to which your
riches expofe your falvation. Wo be to you that are rich t fays the
Son of God, for you have your confolation :f. On occafion of a rich
young man, he faid, that it is very difficult for the rich to be faved.
To avoid the dangers thereof, read and praHfe what we have faid
jn the chapter of the obftacles of rich young perfons, in Part III.
Chap. X.
CHAP. XXII.
Of charity towards the poor.
THERE is no virtue more extolled nor more earneftly recom-
mended in the Holy Scriptures than charity to the poor, and
compaflion for the miferies and neceflities of others. In the old
law God has fo ftrongly enforced it, that he will not allow any
one to be reduced to the neceflity of begging . The pious Toby^
admonimes his fon never to turn his face from the poor, affuring
him that for fo doing, God would never turn his face from him,
but affift him in all his neceflities. The wife man || cautions you
not to difappoint the poor of his alms, nor to turn your eyes from
him : not to give him occafion by your refufal, to wifh ill to you,
becaufc his prayer will be heard ; on the contrary, an alms given
to the poor, will intercede for him who beftowed it.
In the New Teftament nothing is fo frequently recommended as
alms : the Son of God has declared **, that they fhall obtain pardon
for fins. He has promifed to be bountiful to us if we are fo to the
poor, and that he will deal with us as we behave to our neigh-
bour ff , St. Paul has faid after him, that the alms we give to the
poor, are fo many facrifices for obtaining the mercy of God i^.
And St. John in his ifl Epiftle , aflures us, that he who has not
com-
* T Tiro. vi. 9, TO. f Heb. xiii. 5. J Luke vi. 24. Deut.'xv. 4.
\ Toby iv. 7. || Eccli. iv. xxix. ** Luke xi. 41- ft Luke vi. 38.
\% Heb. xiii 16. Chap. iii.
in CHRISTIAN PIETY.
companion for the neceffities of his neighbour, cannot fay he has
charity, or that he loves God ; becaufe if he loved God, he would
affift his neighbour, whom God has commanded him to love like
himfelf.
But of all that is faid in the fcripture concerning the giving of
alms, nothing more clearly evinces the obligations of it than what the
Son of God will fay at the day of judgment to the elect and the
reprobate. To the firft he will fay : Come, ye blejftd of my Father ,
pojjefs the kingdom prepared for you ; for I ivas hungry, and you gave
me to eat : I was thirjty and you gave me to drink : naked y and you
clothed me, &c. To the reprobate he will fay: Depart from me,
you curfedy into everlafting fire ; for I -was hungry and you gave me
not to eat : I ivas thirjly y and you gave me not to drink y &c. He
adds, that what is given or refufed to the poor, is given or refufed
to him *.
It is very furprifmg, that of all the good works which the jufl
{hall have done for gaining life everlafting, the Son of God mould
attribute their falvation to the charity alone, they have exercifed
towards their neighbour ! And that of all the crimes, by which
the wicked have defcrved eternal damnation, he fhould only point
out their hard-heartednefs to the fufferings of others ! And as the
Son of God, the wifdom of the eternal Father, neither did nor faid
any thing without the ftrongefl reafons, we can affign no other for
the expreflions he will ufe at the day of judgment, than that he
would let us fee by thofe words, how great a value he fets upon
the charity {lie wed to others ; and that the juft by charity deferve a
continuation of his grace for their final perfeverance ; as on the
other fide, the wicked, through their want of companion for the
wretched, have deferved to be difregarded by God, when involved
in the miferies of fin, and being abandoned by him as they aban-
doned the poor, have died impenitent, and are loft for ever.
I wifh that all Chriftians reflected ferioufly on thefe aftonifhing
words of the Son of God, and what will befall them at the day of
judgment, if they neglect to afli.ft their neighbour. Then they will
fee their error ; hut, alas, it will be too late !
For your part, Theotimc, who are defirous of labouring betimes
in the great affair of falvation, be not difpleafed if I warn you to
prevent fo great an evil, and exhort you to accuftom ^ourfelf from
your youth to ads of charity, according to your abilities. Delight
04 in
Mat.
The INSTRUCTION of YOUTH
in taking compaffion on the miferies of others. When you fee
poor man, or one in diftrefs, remember he is your equal, and if
you do not fufier like him, it is owing to God's great goodnefs
towards you : but on this account, he experts that you imitate
him in your behaviour to others, and that you affift them with
what he has beftowed upon you, employing for their relief
what you lavifh away in diverfions, and perhaps oftentimes
in offending God. Cherifh, as you grow up, this amiable virtue
of compaffion, imitating holy Job*, who fays, that compaffion
for the miferies of others increafed in him from his infancy. In
order to a right practice of it, follow exactly the advice Toby
gave his fon concerning alms ; and obferve the great advantages he
afcribes to this excellent virtue. My fon, give alms out of thy fubftance,
and turn not away thy face from any poor perfon : forfo it flail csme to
pafs that the face of the Lord Jh all not be turned from thee. According
to thy ability be merciful. If thou have much give abundantly : if ihtu
have little, take care even fo to bejloiv willingly a little. For thus thou
Jlorejl up for thyfelf a good reward for the day of neeejjity. For -alms
deliver from all fin, and from death, and will not fuffer the foul to go
into darknefs. Alms Jhall be a great confidence before the mojt higk
God, to all them that give it f. Weigh well thefe words, Theotime,
and imprint them in your mind.
This advice teaches you many things, the firft of which is, that
young perfons are not exempt from the obligation of giving alms.
The fecond is, that thefe alms muft be given out of your own
fubftance, not out of that of others, whether flolen, or unjuftly
acquired ; but out of what is properly your own, or allowed you
for your diverfions.
Thirdly, never to behave harfhly to the poor, as young perfons
are too apt to do, who are often ftrangers to all compaffion for the
miferies of others, being entirely taken up with their pleafures.
In fine, it teaches you that though your abilities be but fmall,
yet you are not excufed from giving to the poor ; it lays down a
rule, which is to proportion your alms to your fubftance ; if con-
fiderable, to give largely ; if fmall, to give little, but chearfully.
For it is not the largenefs of the alms which God regards, but the
affedlion with which it was beftowed ; not hoiv much, but out of hsiu
much. Which is to be underftood of thofe who have but little; for
as to the rich, their alms are the ftandard of their charity, fince a
rich man, who gives little, mows his compaffion for the poor to
be very fmall. Read
* Job. xxxi. 18. f Tob. iv. 7, 3. 9, 10, n, iz.
in CHRISTIAN PIETY. 201
Read attentively, T-heotime t this -advice, and look upon it a*
particularly defigned for your inftruclion concerning alms, how
you ought to behave, and what advantages you may expet from
thence : by it you will learn betimes that fpirit of compaflion for
the miferies of others, which is -fo amiable in youth, and perpetu-
ally draws down the bleflings of heaven. You muft not alledge
that you have no other money but what is allowed you to fpend,
for it is out of that you are to give charity, depriving yourfeif
of fome little pleafure, that the neceffities of the poor may be re-
lieved. Two good works will arife from hence; you will affift the
poor, and deprive yourfeif of fome pleafure, which may contribute
to atone for your fins.
CHAP. XXIII.
Of humility.
I Have referved this virtue for the lad, as that which gives per-
fection to all others, and which is neceflary to preferve, and
make them increafe.
Pride, an inordinate efteem of one's felf, is Pride creeps eafily
moft pernicious to all men, but particularly to into young minds.
young perfons ; it naturally creeps into their
mind, according as they advance in age, in virtue, in fcience, or
fuch other perfections which they have, or think they have ; it
makes them incapable of all good impreflions, and opens the way
to all forts of vices. ,
Never fuffcr pride to reign in thy mind, or in thy words : for from
it all perdition took its beginning, fays the holy man Toby to his fon*.
I fay unto you alfo, Theotnne, preferve yourfeif from pride, per-
mit it not to take pofleffion of your mind, banilh it far from you.
Humility is neceflary for you, in fuppreffing the oppofite vice, the
caufe of fo much evil : Not humility of beha-
viour or words, but a true, folid, interior Three forts of
humility; an humility, which renders you humility.
humble in thefe three ways, in yourfeif, to-
wards God, and towards men.
i. Be humble in yourfeif, that is, in your i. In one 1 s felf.
own efteem ; conceiving no inordinate efteem
for yourfeif, according to that juft remark of the wife manf, value
not
* Tob. iv. 14. f Eccli. vi.
202 Tke INSTRUCTION of YOUTH
not your felf for any thing whatfover, neither for your riches, nor
for your quality, nor beauty, nor good behaviour ; for the pride
one takes in thefe things is mean and impertinent, and belongs
only to vain minds ; nor for your wit or knowledge, for thefe are
the gifts of God, and you offer him an injury when you arrogate
to yourfelf efteem from thence 5 much lefs for virtue, for it fprings
far lefs from you, and he who glories therein, puts himfelf in
danger of entirely lofing it. Befides, we often imagine we have
perfections which we have not, confequently we are deceived if
we value ourfelves for them ; and when we find in ourfelves any
thing valuable, we ought to give the glory to God, who is the
author of it, and not to ourfelves, who have received it, and fay
from our heart : Not to us t Lord> not to us t but to tky name give
the glory *.
It is an excellent maxim of St. Bernard, which ought to be
deeply engraven on your mind, that in all the favours God has
beftowed upon us, he has referved nothing to himfelf but the
glory of being the author of them ; and leaving to us the whole
fruit of them, it is very unjuft and criminal that we fhould take to
ourfelves the profit, and alfo the glory of them, retaining our part,
and ufurping that which belongs to God, after he has declared
that he would give it to no one ; " / will not give, (fays he) my
" glory to another f. What therefore wilt thou give us, O Lord ?
" I give you my peace, I leave my peace to you, (faith he). It
" fufficeth, Lord ; with thanks I receive it, and quit what thou
" referveft to thyfelf. I know myfelf an immenfe gainer by it.
" I difclaim all pretenfions to glory, as belonging to thee alone,
" left I lofe what thou art pleafed to beftow upon me. I defire
" thy peace, and nothing more : ; for he is our peace, who hath
" made both one ." Weigh this well, Iheotime-.
2. Be humble towards God in confideration
2. Towards God. of his incomprehenfible greatnefs, before whom
you are nothing in comparifon of that power,
of that fovereign majefty, before which the angels themfelves
tremble. Acknowledge the offences you have committed againft
this infinite greatnefs, the favours which without number you have
received from his bounty, the abufes you offered it, the account
you muft give at his judgment feat, the neceffity you have of his
grace for your falvation, with a thoufand like things, and you will
find
* Pfal. cxiii. 9. f Ifaiah xlii. 8. t St. Bernard, Serm. 13 in Cant.
^ Ephef. ii 14.
in CHRISTIAN PIETY. 203
find reafon enough to humble, or rather annihilate yourfelf before
God.
3. Be humble towards men. Some are 3. Towards men.
humble towards God (for how fhould not a
wretched creature abafe itfelf before its creator, its Lord, its
judge ?) but they are proud in refpect of men, and fo have not
true humility. To praclife this humility towards men, you ought
to know there are three degrees : fome are above you, others
your equals, and others inferiors, to all whom you muft behave
with humility, but in a different manner.
As to the firft, be refpeclful, traceable, and
obedient to all thofe who have any authority Refpeff towards
over you. Suffer yourfelf humbly to be repre- fuperiors.
hended ; if you do otherwife, you are proud.
Honour alfo all thofe who furpafs you in any thing, in age, in
fcience, in rank.
As for your equals, endeavour to treat them Towards equals.
always with efteem, with honour, with defe-
rence, without being felf-conceited, without being fond of refpecTr,
or defiring precedency ; you muft leave thefe vanities to thofe who
affecl: them.
As for your inferiors, be mild and affable to Towards inferiors.
all thofe who ferve you, confidering them as
your brethren. And you maflers do the fame things (that is good)
to them (to your fervants) forbearing threatnings : knowing that the
Lord loth of them and you is in heaven : and there is no rcfpeft of per-
fons with him *. Shew yourfelf humble and gracious to all that
are of a meaner condition than you, according to that excellent
precept of the wife man, make thyfelf affable to ihe congregation of the
poor | ; Be ready to ferve and affift them in their neceflities.
In fine, a great means to reprefs pride, is to confider what man
is, his bafenefs, his miferies, the fhortnefs of life, and what fol-
lows after death. Why is earth and aJJjes proud? all power is of
Jjjort life, a king is to day and to-morrow he flail die t for when a man
Jhall die, he Jhall inherit ferpents> and beajls and worms :f. What a
motive is this to pride !
Regard not, Theotime, exterior objecb, which furround you,
and raife your pride and vanity, but confider what you are in
yourfelf, and you will find reafon enough to be humble ; it is the
advice
* Ephef. vi. 9. f Eccli. iv - 7- i Eccli - x - 9- &c<
204 The INSTRUCTION of YOUTH
advice St. Bernard* gives you in thofe excellent verfes which I
ihall prefent to you, to meditate attentively upon.
Y"outh t beauty, wealth, and this vain world's applaufe t
Make man forget his nature , and her laws.
His life's a toil, conception fin, a pain
His birth, and needs muft die. Why then fo vain ?
His corps will worms pojftfs -, andfcench and dread
Will worms fucceed. Man is not man when dead.
The meaning is, that if man will confider himfelf attentively,
he will find reafon enough to reprefs his pride ; he will find that
his -conception involves him in fin, his birth in mifery, that his
life is a continued chain of labours, that death is an unavoidable
neceflity, -and that after death he will poflefs nothing but flench,
corruption and horror, as to his body. But as for his foul, (he is
to be prefented before the judgment of God, to receive there the
decree of her eternal happinefs or mifery ; a judgment which Ihall
be terrible to the greateft faints. This is abundantly fumcient to
curb the pride of man, and preferve in him a profound humility if
he reflects on it : do 'you fo from time to time, and learn from
your infancy not to be proud, but humble and modeft in your
thoughts and actions.
* L. 9. Medit. c. 3.
The end of the fourth part.
{ 205 )
THE
INSTRUCTION of YOUTH
I N
CHRISTIAN PIETY.
PART .V.
Of the choice of a Jlate of life.
THIS inftruftion would be imperfect, and deftitute of one of
the beft and moft neceflary parts, if after having {hewed
how we muft live during youth, it fhould not direct how to make a
good choice of the condition or (late wherein the remainder of this
life is to be fpent. This choice is a fubjecT:, the knowledge of which
rs fo much more neceffary to young perfons, as its importance is un-
known to the greateft part of men, and the faults that are there
committed are moft commonly irreparable ; or if fometimes they
be repaired, it is with very great pains and difficulty. Befides,
fuch faults are not light, or of fmall confequence, as mall be
made to appear.
CHAP. I.
Hoiv important It is to make a good choice of a Jl ate of life.
THIS importance is built upon a truth,
which is to be confidered as fundamen- A fundamental
tal in this matter. That though all flates, truth inthis matters
which are not inconfiftent with the gofpel, may
be blamelefs in themfelves, all ftates are not fuitable to every one.
God who has eftablifhed by his providence the diversity of
ftates and employments for man, diflributes them differently by his
wifdom, defigniug fome for one employment, others for another ;
as
206 The INSTRUCTION of YOUTH
as a father of a family divides amongft his fervants the offices of his
houfe, as he judges proper. Hence God endows men with diffe-
rent inclinations, and various natural abilities, as well corporal as
fpiritual; he alfo diftributes amongft them his graces diverfly, ac-
cording to the feveral neceflities of their respective dates, to which
he calls them.
This truth being prefuppofed, evidently manifefts how impor-
tant it is that perfons make a chriftian choice of their ftate. For
if God call each man to one ftate more particularly than another,
it follows that we muft proceed therein with great circumfpection,
to choofe what is moft conformable to his will, and for which he
has given us moft capacity, and prepared moft grace.
This choice is of fuch confequence, that on
Hoiv important it depends all the good of man, both for this
the choice ofajlate life and the next. Confider, heotime y the
if. mifchiefs to which an ill choice of a condition
of life expofes men, and into which it will
plunge you, if you be wanting to fo important a duty.
1. For the prefent life, what good, what
i. For the pre- contentment can he expect, who has entered
fent life. upon a ftate which he has ill chofen, and for
which he is no way qualified ? There is no
condition more miferable. The difpleafure of feeing himfelf en-
gaged againft his inclination, joined with the difficulties he under-
goes in fatisfying his prefent obligations, cafts him into a perpetual
difquiet and melancholy, which render him as infupportable to
others as he is to himfelf, and make him find in his condition a
more horrid prifon than that of criminals, and chains more un-
merciful than thofe of galley-flaves.
2. As for falvation, what can a man do in
2. For falvation. that ftate ? For while melancholy cafts him
into a continual idlenefs, and that idlenefs
into vice and perdition ; with what trouble muft he effect his fal-
vation, in a ftate wherein he has neither ability, nor a vocation
from God ? The want of thefe two things will occafion an infinite
number of fins, which would not have happened in another ftate.
The defect of capacity makes him find continual difficulties in fatisfy-
ing his duty, and the particular obligations of his ftate. The defect
of vocation is the caufe why he wants many graces he would have
received in another calling, but of which he has rendered himfelf
un-
in CHRISTIAN PIETY. 2 o-j
unworthy, by raflily entering upon this condition, without con-
fulting God, or feeking his will. Moreover, if we fearch into the
caufe of the diforders reigning in every ftate, whether ecclefiaftical,
religious, or fecular, we {hall find the greateft part of thefe mif-
chiefs to fpring from their rafh and worldly choice of a ftate of life.
CHAP. II.
Of the faults that are uftially committed by youth in this choice.
FIRST, inftead of choofing a ftate according
to the rules of reafon, and after a long j. They delibf-
and ferious deliberation, they engage them- rate not.
felves in a calling fometimes from violence of
paflion and fancy, fometimes from a mere incidental occurrence,
and frequently from the fole inclination they feel towards one con-
dition rather than another, without examining whether they be
qualified for it, and whether it be for their prefent and future
well-being.
Secondly, they regard other ends than fuch 2. They delile-
as they ought to have before their eyes in this r*te ill.
deliberation. Some let their choice be deter-
mined by the agreeablenefs of that life they mean to embrace;
others by riches and preferment ; others by honour and reputation;
in a word, all are biafled by human confiderations and worldly ad-
vantage : while faith mould have regard to a future ftate, few look
beyond this world in what they do. A youth often fays, this is
proper to promote me in the world, and advance my fortune; nor
does he fay, it is not fuitable to me, becaufe I forefee I fhall
offend God in many occurrences ; I fee therein obligations I cannot
fatisfy, many occafions and dangers of hazarding my foul.
This fault is great, and againft all reafon; for, to deliberate
wifely of the ftate wherein we are to fpend our life, we muft re-
gard the end for which life is given us: which is the fervice of
God, and the falvation of our fouls. We muft then refer the
calling we choofe to that end; to do otherwife is to lofe our way at
firft fetting out, and to fuffer fhipwreck in the port.
Thirdly, they only confult with themfelves,
without afking counfel of others. This fault 3. Without toun-
is as common amongft young people, as it is fd.
ruinous and fatal : for how can they be com-
petent
The INSTRUCTION of YOUTH
petent to decide upon the moil important concern of life, m an
age wherein they have neither judgment nor experience, without
taking counfel of wife and difcreet perfons ? This cannot but be the
effect of an infupportable rafhnefs, or of an unhappy ignorance,
which deferves fo much, more companion, as it is the caufe of
much evil. If the wife man recommends fo much to young
people; Lean not upon thy. oivn prudence*. My fun, do thou nothing
without counfel, and thou fialt not repent ivhen thou haft done f . Is it
not in this fo an" important affair, more than in any other, where
they ought to follow this advice of the Holy Ghoft. It is true-
every one ought to deliberate with himfelf in an affair of fo great
concern; he mould examine his own inclinations and repugnan-
ces, his own good and bad qualities. - But the choice of a (late of
life being often an pbfcure, doubtful and difficult bufincfs, there is
no queftion, but youth rrunt principally confult in this affair, him
who has knowledge of their confeience ; there being none who
can fee more clearly, what mould on that occafion be refolved
upon than he. Moreover, God having deputed parents over their
children, it is a regular way for children to confult their parents,
for difcovering the will of God in this intricate matter. To the
counfel of the director and the advice of parents, may be added
the opinion of fome other perfons, provided that thefe principally
regard the falvation of him, whom they counfel, that they confi-
der things maturely, and that they have no intereft in his embracing
cne calling rather than another.
Laftly, they confult not him who ought to
4. They confult be confulted above all others, viz. God him-
not God. felf : they have no recourfe to him by prayer,
humbly to implore his holy infpirations, and
grace to know his will, although it be by him alone that they can
fucceed well in this choice. He is the father of lights, he is the
author of good counfels. Befides, it belongs to him to give us our
calling, and the employment wherein he would have us ferve him.
He expects we mould have recourfe to him and advife with him
in important affairs ; he accounts himfelf offended when we are
defective therein, and frequently permits fuch enterprizes to mif-
carry, to the confufion of thofe who will not feek his will. See
a convincing example.
The Ifraelites, defirous to fly the perfecution of their enemies,
took arefolution to return into Egypt, of their own heads, without
con-
* Prov. iii. 5. f Eccli. xxxii. 44.
in CHRISTIAN PIETY. 20 p
consulting God to know what they fliould do. He reproached
them exceedingly by his prophet, and threatened them that their
defign mould not fucceed, but have a dreadful iflue, as in effect it
had. Wo to you apy/tate children, faith the Lord, that -would tale
counfel y and not of me : and would begin a wet, and not by myfpirit,
that you might add fin upon fin ; who walk to go down into Egypt
and have not q/kcd at my mouth, hoping for help in the Jlrength of Pha-
rao, and trifling in thejhadow of Egypt. And the jirength of Pharao
Jhall be to your confufion, and the confidence of the ftadoiu of Egypt /j
your flame *. I wifh that all thofe who deliberate of the choice of
their date, had frequently thefe words in their memory. Every
method of confuting God in this choice of a date -of life, is not
however effectual; if perfons defire to fecure a proper anfwer from
heaven in this their confuitation, they fnould lead a good life da-
ring the time of youth. The fins of youth are the ordinary caufe
of the bad election many mnke of their condition. Saul, the firft
King of I/riie! 3 is a terrible example of this truth ; this prince had
excited the ciroler of God againft him by his difobedience and
ingratitude. One day finding himfelf reduced to a great extremity,
and not knowing what to refolve on, he confukcd God. " Rxi the
Lord anfaered him not neither by dreams , nor by priefts, nor by prophets^.
Prompted by deipair, he then coafults a witch, and that wicked
method is fo far permitted to fucceed, that from the Ghoft or
Samuel t who appeared to him, he learns his deftiny ; that the
Lord had departed from him in punifhment of his difobedience, and
that on the morrow he mould die together with his fons. What a
frightful example is this ! How clearly doss it manifeft, tacit God
abandons men in their moft urgent neceflities in punifliment of
former fins. If then, Therfime, you be not already at the age of
cbjoofing your ftate take care to draw down by a virtuous life, the
bleiUng of God, when you confult him'. But if your life has been
diforderly, do penance, and be converted to God with your
whole heart, that your (ins may not caufe God to defert you in
'
this clioice.
A
CHAP.
Ad-vice to parents concerning ihe vocation of their children.
Little experience in the world demonftrates -how often pa-
rents are to blarne in this important affair. Some Ieav
p theif
* Jfai. xxx. i, 2, 3- t i Kings xsviii. 6.
Toe INSTRUCTION of YOUTH
their children to a& as they pleafe on this occafion ; but the num-
ber is much more confiderable of thofe who efteeming it, as it
certainly is, an affair of the utmoft importance, interpofe paren-
tal influence far otherwife than they ought. Thefe lay it down as
* principle, that parents have a right, from their authority and
experience, to aflign for their children a flate of life.
Upon this ground they ufurp the power of predetermining
their children to fome way of life they themfelves fancy before
the proper time comes, and prefently difcover their intentions,
and endeavour to engage them in it.
This method would not be entirely wrong, if they obferved
fome regularity in it, and defifted from their importunities when
they meet with obftacles that ought to have their weight ; fuch as
their childrens repugnance, or incapacity for fuch dates. All good
parents afc thus who truly love their children, and have no other
view than their real good and falvation.
But the truth is, too many are guilty of this invafion upon their
children's liberty, and are bent upon the execution of their defigns,
notwithstanding the diflike or incapacity of their children, fetting
all engines at work to compafs them. At firft mildnefs and per-
fuafion are employed, difplaying the advantages of the condition
they have pitched upon : but when thefe fail, they have recourCs
to threats and ill-ufage to enforce a compliance.
Hence, how many while yet helplefs babes are doomed to
fome particular profeflion, before their opening reafon^can un-
derftand, much lefs prudently determine upon that choice. Hence,
a concern where the mod wary circumfpe&ion mould apprehend a
falfe ftep, becomes the fubjecl: of childifh entertainment. The
tongues of children having been taught to lifp the irrevocable name
of their future engagement, and their tender minds accuftomed to
receive the lame repeated fuggeftions, their own determination
pafled in riper years is nothing more than the effedl of a forced
impreffion grown up with themfelves.
Sudi methods, fo oppofite to reafon and religion, are owing to
parents having views not confident with their children's perfonaT
good. Oftentimes family intered influences them : fometimes a
particular inclination to favour one to the prejudice of another: or
laftly, felf-love makes them confult their own advantage, and neg-
lecl that of their children.
Such
m CHRISTIAN PIETY.
211
Such methods are oppofite to reafon and religion. This parents
would be convinced of, if they confulted the one and the other
with iincerity and diilntereftednefs.
Reafon teaches them, that man being naturally free, and mafter
of his own actions, no power on earth can oblige him to what is
contrary to his good, especially where an engagement for life is in
queition; unlefs by his crimes he is obnoxious to fuch an engage-
ment, or by the chance of war he is fallen into flavery j neither of
which can be the cafe we treat of.
Reafon will likewife inform them, that as parents they are
obliged by the law of nature to promote their children's welfare to
the utmoft of their abilities ; to which nothing can be more oppofite
than to engage them in dates improper for them. Their own
experience will extort from thefe domineering parents this avowal,
that they would be very forry to be ufed by others, as they ufe the
children of their own bowels ; and that the firft kind of injuflice
is doing by others what we are unwilling to undergo ourfelves. In
fine, reafon will fhow them that they behave worfe to their children
than to their fervants, fince they mull own they would not willing-
ly employ a fervant, who remained in their fervice only by com-
pulfion, or was not otherwife duly qualified ; and confequently
they mufl confefs their own injuftice in regard of their children,
whom they engage in ftates not fuitable to their inclinations, or
natural capacities.
If after confulting reafon they will hearken to the voice of reli-
gion, they will find that parents are not only anfwerable for the
temporal advantages of their children, but much more for their
fpiritual good ; and that as both the one and the other is clofely con-
nected with the ftate of life they undertake, parents are refponfible
to God for their childrens falvation, if they engage them in a ftate
incompatible with it.
It will mow them, that God will demand of them an account of
the fins of their children, engaged in a ftate againft their will, and
without the necefiary qualifications for the difcharge of their
duties : and that if God punifhes fo rigoroufly the neglect of pa-
rents in correcting their children (as in the cafe of Heli the high
prieft *) they muft expect the worft of punimments if they actually
contribute to their childrens fins, by engaging them in improper
ftates, from whence thofe fins arife.
P 2 It
* i Kings Chap. ir.
212 The INSTRUCTION of Yo U-T H
It will likewife convince them, that if, according to the Apoftle*,
they are forbid to ufe too much harftir.efs in governing their chil-
dren, for fear of difheartening them in the way of virtue, much
lefs ought they to engage their children in ftates difagreeable to
them, and which will occafion numberlefs crimes. Blind parents!
with all your forefight in worldly affairs, can you be fo much in
the dark where your fouls are concerned ? Shall ambition, intereft,
or paffion prevail upon you to treat thofe fo cruelly, whom the law
of God and nature commands you to love ? To aggrandize feme
in the world, where perhaps they will fall into the depth of
iniquity, will ye hazard the falvation of the others, and render
your own defperate ?
The fame religion, if they vcuchfafe to confult it, will inform
them, that there are obligations eflential to each of the three
general ftates, ecclefiafdcal, religious, and worldly, on account of
which they ought neither directly nor indirectly to lay any con-
ftraint on their children.
As to the ecclciiaflical ftate, religion will teach them, that no
one ought to engage therein u-nlefs called by God, and that parents
who induce their children to it without a vocation, refift the ap-
pointments of God, and ha2ard the eternal welfare of their chil-
dren. Befides, in this ftate they are obliged to perpetual chaftity,
a, daily recital of the canonical hours, and a more than ordinary
fanclified life. Such an engagement mufl be entirely voluntary,
not impofed by others, not even parents, who have no fuch autho-
rity: and if they do, they muft expect to fhare in the guilt of all
the tranfsrefftcr.s aeainil fuch duties.
1 O O
The fame, or rather more may be faid in regard of a religious
ftate, wherein, by three folernn vows, they are obliged to perform
three gre^.t things, perpetual chaftity, poverty, and obedience.
The fight of which ought to make parents tremble when their
children engage of their own accord, much more if they have pro-
moted it, or by promifes and threats unjuftly contrived it. Can
any thing equal fuch cruelty, as to engage children in iuch arduous
obligations againft their will for their whole lives, and render their
falvation aimoft impracticable ?
As for a married ftate, parents have no authority to force their
children to it, much lefs to marry a perfon they do not like. It is
a. contrail which neeeflarily requires an entire liberty and mutual
affection: and as it is for life, if inftead of mutual love, any aver-
fion
* Coloff. iii. *i.
CHRISTIAN PIETY.
213
{ion or oppofite fentiments go with it, it proves a melancholy en-
gagement attended with infinite miferies, fcarce to be imagined
but by thofe who have experienced them, and which muft draw
down the wrath of God on fuch parents who gave occafion to them.
Notwithftanding that parents are here condemned for taking too
much upon themfeJves in determining the vocation of their chil-
dren, parents are certainly allowed to direct the proceedings of
their children, in that critical juncture. They are not only allowed,
but as far as able they are obliged to aflift them on that occafion with
their advice: to induce them, if neceffary, by exhortation,- or to
correct them by remonftrances and reprimands ; parents muft en-
treat the divine goodnefs to preferve their tender offspring from
thofe dreadful precipices to which unthinking youth is expofed.
The active part of parents in their children's choice of a ftate of
life, mould be proportionable to their interefl: in it, as their intereft
is proportionable to their refponfibility. Their zealous endeavours
fhould be the warrheft exertions which divine charity in union with
parental affection invigorates, keeping heaven ever in view, and
fufferino: no human motive to intervene which cannot be made fub-
fervient to everlafting felicity.
I entreat parents, who read this advice, to do it with that re-
flection which is required in a matter of fuch importance, as it
does not lefs affect their own falvation, than that of thejr children.
CHAP. IV.
Of the differentiates of life, and fir/} of the tccleftajlical Jlaie.
TH AT you may better deliberate on the calling you ought to
choofe, it is feafonable that I fhould fpeak of the principal
ftates, and propofe the moft important things you muft confider
in each of them.
I begin with the ecclefiaftical ftate, concerning which you
ought to reflect attentively upon three things.
1 . How great its obligations and dangers are,
2. The vocation you muft have to it.
3. The preparation you muft bring with you.
ARTICLE I.
Of the obligations and dangers of an ecclefiaftical JJate.
OF all ftates of life, that of an eccleftaftic is the higheft,
and moft elevated. It is the calling which approaches
p nearell
214 The .INSTRUCTION of YOUTH
neareft to God, and which God has eftablifhed to interpofe be-
twixt him and men, and by the mediation whereof he communi-
cates himfelf to them. His fon Jefus Chrlft has committed to its
truil all that is moft perfedt and dear to him ; the miniftry of his
word, the difpenfation of his divine myfteries, the adminiftration
of his facraments, the government of the church, in fine, the fal-
vation of fouls, which he has redeemed by the price of his blood ;
a ftate whereof the functions furpafs all thofe of angels, who
look upon them with a profound refpel, efteeming them infinite-
ly above their power, and the dignity of their celeftial nature.
This fo exalted a ftate ought not to fwell
The obligatitns of Ecclefiaftics with vanity, but to fill them with
aneccleftajlicaljlate. much fear and trembling ; for as it is high, it
brings with it vaft obligations.
i . It obliges them to a great fanclity j becaufe they approach to
God in their miniftry, they are obliged to be holy. / will be
fantlified, fays he, in them that approach to me*. Be holy, becaufe I
am holy\. For this reafon St. Thomas faysj, " That the fandlity
" required for this ftate, ought to be greater than that of a reli-
" gious ftate."
They are not only obliged to a particular and hidden fandh'ty,
fuch as that of other Chriftians, but to an exemplary fanclity,
which ferves as a light to others. They are defigned to enlighten
others by their lives, as well as words. The Son of God faid par-
ticularly to them, Ton are the light of the world. Let your light fo
Jhine before men, that they may fee your'fyod works, and glorify your
Father ivho is in heaven^. And the council of Trent fays excellent-
ly ^f, ff There is nothing more effectually moves others to piety and
" to the worfhip of God, than the life and example of thofe, who
({ have undertaken the facred miniftry. . . . Wherefore it becomes
" all the clergy, who are called into the lot of our Lord, fo to
" frame their life and morals, that in their habit, behaviour,
" manner of walking, difcourfe, and all other things they fhew
" nothing, but what is grave, moderate and religious : and as for
" lefler failings, which in them would be very great, they are to
" be careful to be exempt from them."
The other obligation of Ecclefiaftics, is to co-operate in the falva-
tion of fouls ; they are eftabliflied for that end, and without a crime
they cannot difpenfe with it; it is an abufe to believe, that only
curates are dharged with that obligation. A}1 incumbents and
Ecclefiaftics
? Lev x. 3. f Ley. xi. 44. t . * q. 138. a. 8 Mat. v. 14, 16.
H Seff. ai. c . i.
in CHRISTIAN PIETY.
Ecclefiaftics are obliged to this labour. St. Paul fays, They are
pur firvants, that is, the fervants of the faithful *. The oblations
are given to them by the faithful for that intent. And St. Gregory
fays f, They ought to confider how criminal and punifhable a
' thing it is, to receive the fruit of labour without labour. St.
" Jerome fays, that priefts (hall not only render an account of
" their own fms, but of the fins of all thofe whofe goods they
" abufe, living on their goods, and not taking any care of their
" falvation J."
" St. Bernard adds a dreadful thing, that at the univerfal judg-
" ment we fhall hear the complaints and lamentations of people
" who fhall rigoroufly accufe the Ecclefiaftics before the tribunal
" of God, as deceivers, for having lived on their goods, without
" applying themfelves' to the expiation of their fins; for having
" been blind guides, and unfaithful mediators of their falvation ;
" for having caft them into a precipice, inftead of conducting
" them to eternal life ."
O < rheotime> read attentively, and weigh well the fentiments
of thefe great faints, touching this obligation of Ecclefiaftics, to
engrave them deeply in your heart, and advantage yourfelf by
them, when you mail be entered into an Ecclefiaftical ftate.
From thefe two fo ftri<3: obligations, fpring
two extreme dangers in this ft ate. The one is, 77>e dangers of
of not being endowed with the fan&ity it re- cm Eccleftlcaljlatc.
quires, but corrupted by the fpirit and maxims
of the world, and much more by the contagion of many Ecclefia-
ftics, who lead a life far removed from the perfection of their
ftate. The other danger is, of falling into that idlenefs common
to Ecclefiaftics ; which making them neglect the labour to which
their calling obliges them, renders them very guilty in the fight of
Go.d, and moreover leads them into many diforders and vices,
whereof it is ordinarily the mother.
To thefe two dangers muft be added a third, which confifts in
the management of their revenues, which cannot without a mortal
fin be employed in wicked, or even in fuperfluous expcnces, as in
delicacies, in good chear, in vanities, in excefles of feafts, drefs,
moveables, and other like things ; nor in enriching their relation.-,
or heaping up treafures, which often draw the vifible curfe of
God upon thofe who hoard them up. Incumbents are forbidden
P 4 aU
* 2 Cor. iv. 5. t Horn, x in Evang. J In c. 44. Ezech. In D-
clamat-
2 16 'The INSTRUCTION af "toriTH
all thefe thing's. And it is an undoubted truth, that they cannot
receive from their benefices more than their fufficient and modefl
maintenance, the reft ought to be employed in alms and pious
works. Many divines hold they are bound to rcftitution, when
ihey difpofe of it othenvife ; and the generality condemn them at
leaft as guilty of a mortal fin.
ARTICLE II.
Of the vocation to an Ecc lefiajlical jlaie.
THE Ecclefiaftical (late being fo holy and
eminent, mufl certainly require a voca-
vocation to an EC- tion from God. This is the great maxim of
ckjiajiiccd fiate. the Apoftle. Neither doth any man take the ho-<
nour to himfelf , but be thai is called by God, as
Aaron ivas *. A maxim which he confirms by the adorable exam-
ple of Jffus Chrift, who being by himfelf, and by his dignity of
Sou of God, a prieft, would not take upon himfelf the quality of
fovereign high-prielt, but received it from him, who from all
eternity faid to him, Thou art my fon, this day Lave I begotten
thee ; and in the moment of his incarnation faid to him, Thou
art a prieft for ever according to the order of Melcbifedech.
This example of Jefus Chrijl ought to confound all thofe who
have the boldnefs to intrude themfelves by their own motion, with-
out a divine call, drawing upon themfelves by this impudence, the
wrath of God, a denial of his graces, and the certain lofs of their
eternal falvation.
This being fo, Thcotime, you may very well judge with what
care you ought to examine your vocation, if you deliberate on an
Ecclefiaflical ftate. To fucceed happily therein, fee what you are
to do : you mult kno ,v whether the motion and inclination you feel
to an Ecclefiaftical ftate come from God; for if it come from
him, it is a vocation, but if it comes not from him, it is an illufion
and deceit of the Devil, whereby he means to ruin you.
To know whether this motion comer, from God, you muft era-
mine two things, i. What intention inclines you to this ftate.
2. Whether you have the requisite difpofitions.
As to the intention, if it be bad, it is certain your motion comes
not from God; for he cannot be the author of any ill. Now it is
bad, if you have for the mark at which you aim, any of thefe
ends;
* Heb- v. 4.
in CHRISTIAN PIETY.
tndr, , to live more at your eafe in an Ecclefiaftical ftate ; to find
therein repofe, idlenefs, or delights ; to heap up riches ; to be ho-
noured 'and efteerned by men. All thefe motives are bad, and if
you have any fuch, your vocation is not from God, but rather from
the Devil. This truth is learned from St. Bernard in thofe re-
markable words worthy of the greateft attention : " All thofe, fays
<< he, who in Ecclefiaftical orders fsek either honour or riches, or
" the jileafures of this life ; ar.d in a word, who feek their inte-
" reft, and not that of Jefus Chrifl, without doubt are not moved
" to this ftate by charity, which is from God, but by covetouf-
(t nefsj which is the enemy of God, and the fource of all evil *."
Your intention then muft be good, and to be
fo, it muft have for its end, the fanlincation Two ends vjkicfr
of your own foul, and the falvation cf your make an Ecclefia-
neighbour's, which are the two general obliga- Jlkaljlate good.
tions of that calling. That is, you fhould pro-
pofe to.yourfelf to live in that ftate a holy and exemplary life,
and contribute to the falvation of fouls by your prayers, labour,
and all poiftble means, according to the fame St. Bernard, \vho
fays, u that he who would enter into the orders of the church,
'* and be received into the mmiftry of the fanc~luary, ought to
(l have this intention, to approach to God with an abfolute dif-
* { engagement from the things of this world, in a perfect purity
" of mind and body, to be illuminated by him, and procure therein
" his own falvation, and that of his neighbour, by applying him-
f( felt to prayer, and to the difpenfution of the word of God."
But it is not fufficient to have a good intention, you muft alfo be fit
for it. There are two forts of defects which make a man improper
for that calling, the defecls of the mind, and the corruption of
life and manners. We fhall not fpeak of thofe of the body,
whereof fome render a man irregular, that is, incapable, '"accord-
ing to the canons of the church, of being admitted to orders.
The defedts of the mind are dulhieis or ftupidity, rudenefs, levity,
ignorance, and other like, which vifibly render a man incapable of
difcharging ecclefiaftical duties. Such defects, when they cannot
be corrected by age and application, are contrary to an ecclefiafti-
cal calling, and apparently Jifcover that a man is not called to it.
The fame is .to be faid of the corruption of manners. Every one
who has lived in iiii, or is ftill fubject to any confiderable vice, as
impurity, drunkcruicis, fwcaring, revenge, covetoufnefs, ambition,
and
* In Dechraationibus.
2i8 Tie INSTRUCTION of YOUTH
and other like faults, ought not to believe himfelf fit, or called
by God to an ecclefiaftical life, except he has corrected his former
manners by a long penance, and has entirely mortified his paffions,
and conquered his bad inclinations by contrary virtues.
ARTICLE III.
Of the preparation nerejfary for an ecclefiajlicaljlate.
There mujl be a ^_J Reparation is the third thing you have to
Preparation to an JL confider in deliberating on an ecclefiaftical
ecdeftajlical Jfate t ftate, and fo much more neceflary, as it fre-
iy a virtuous and quently happens, that they who afpire to this
holy life* ftate do not think themfelves obliged to be
prepared for it a long time before by a virtuous
and holy life. This is an error fo much the more to be deplored,
as it is very common, and the reafon why ecclefiaftica dishonour
this ftate by their life is, becaufe engaging themfelves therein with-
out this preparation, it is no wonder if they lead as they did before,
a worldly, and oftentimes a moft vicious life.
To difabufe you, < Theotime t of this error,
Proofs oftbis truth, it is fufficient to reprefent to you the fan&ity
of that ftate : for if it be fo holy and fublime,
By the fanftity it is an infallible confequence, that' you muft
cf theflatt. prepare yourfelf for it by a holy life 5 and to
enter into orders with a foul ftill fubjedl to
fin, and full of vicious habits, is to contemn it, and to offer a moft
heinous injury to it: it is to put yourfelf into the greateft danger
of difhonouring it by a life unworthy of it, and contrary to the
fanftity it requires, and to meet with inevitable perdition,
To convince you of the neceflity of thig
By , convincing preparation, I (hall give you here the fentiments
authority. of the fathers, and of the church herfelf upon
this fubjedh
St. Gregory trie great fays*, " That we muft afcend unto orders
" by order ; for he feeks to fall down, who defiring to mount up
< to a high place, leaves the ordinary degrees to afcend by rough
" and craggy ways." And he adds an excellent comparifon:
" For as timber is not proper to be employed in building when it
" is yet green, and newly come out of the foreft, except it be
' " dried and feafoned a long time , otherwife it rather ferves to
" ruin the building than fupport it." Thus they ought not to be
advanced
* Lib. 7. EpiR.
in CHRISTIAN PIETY. a 19
advanced to facred orders, who have lately been engaged in fin,
except all their wicked habits have been corrected by a long and
ferious penance.
St. Jerome *, ipeaking of an ecclefiaftical date, fays, " Wo be
" to him who enters therein without the nuptial robe of fanctity."
He further adds, " Let every one examine and prove himfelf,
'* and not approach before that trial. Ecclefiaftical dignity doth
" not make a Chriftian nor a virtuous man," fuch an one as an
ccclefiaftic ought to be.
St. Bernard^ in many places of his works, is full of complaints
and inveclives againft thofe who enter thus into orders, without
bringing with them the preparation of a holy life experienced in
virtue. He fays, it is an infupportable impudence in thofe who do
it, and that it is the fource of all the diforders of ecclefiaftics -J-.
St. Thomas eftablifhed this difference between facred orders and
a religious flate, that to enter into religion it is not neceilary to be
cxercifed before-hand in virtue ; but to enter into orders it is re-
quired : and he brings this reafon, " Becaufe facred orders require
" a previous fanftity, which the flate of religion does not, which
" is an exercife inftituted to attain unto fantity {."
All thefe authorities are clear, and admit of no reply. Give ear
to that of the whole church fpeaking in the council of Trent.
The facred council, after it had determined the age wherein one
might receive holy orders, adds , " That all thofe are not capaWc
" of orders who have attained to that age, but only thofe who are
" worthy of it, and whofe approved life is a certain old age -," that
is, they fhould make amends for their age by the wifdom of their
life, and fandity of their manners, according to that maxim of
the wife man, which fays, that The undemanding of a man is grey
hairs : and a fpotlefs life is old age^.
After all thefe authorities there is no reafon to doubt of the
neceffity of this preparation to an ecclefiaftical ftate, but rather to
be both aftonifhed and forry to fee it fo ill obferved. Be not guilty,
Theotime, of this fault; but if you aim at an ecclefiaftical ftate,
ufe all endeavours to prepare, and render yourfelf worthy of it.
At the fame time that you prepare yourfelf
for art ecclefiaftical ftate by a virtuous life, 2. By the Jinny
remember to join with the exercifes of piety, offclences nece/ary
diligent application to ftudy, in order to qua- for an ecckfa/Kc.
lify yourfelf for ferving God in that calling. This
* Epift. i. f Lib.de Converfione ad clericos.c. 19. J *. 2. qu. iSo.ar. i.
$ SefT. aj. c. i3. f Wifd. iy. 8, 9-
The INSTRUCTION of YOUTH
This labour is no lefs necefiary for an ecclefiafticaj ftate than that
of fanftity. You arc obliged to it in confcience, and if you apply
not yourfelf carefully to it, you render yourfelf unworthy of that
"calling: Becaufe thou haft rejected knowledge, faith the Almighty, /
will reject tksc that thou Jl) alt not do the office of priejihood to me*.
And moreover, you render yourfelf guilty in the fight of God, of
all the mifchiefs which happen through your ignorance.
The ignorance of priefts is the greateft evil
The great evils that can be found in the church, it being the
which fpring from chief caufe of the corruption of the people,
the ignorance of and lofs of fouls. It is impoffible but' that an
priefts. ignorant ecclefiaftic mould be ilothful and idle,
not being able to apply himfelf to his ftudies,
and that idlenefs fhould lead him into vice, as we daily fee. Now
although he mould not be vicious, idlenefs alone is criminal in a
prieft. Add the mifchiefs which the ignorance of ecclefiaftics
caufes with refpeft to the people: it either hinders them from
labouring for the falvation of fouls, or doing it effectually (from
whence the people fuffer much, lofing the afiiftance they ought to
receive from them for their eternal falvation) or occafions the iofs
of many fouls by their not being inftructed in what appertains to
falvation, and the way that leads to it. It is not to be conceived
how many fouls are loft by the ignorance of priefts, " The
" church (fays St. Bernard^ ) hath daily a great and lamentable
t( . experience of die danger fouls are cxpofe.l unto, when the paftor
" wants wherewith to feed his Iheep, when the guide knows not
" the way by which he fhould conduct them to falvation, nor the
" fervant the will of his mafter, which he ought to declare to
" others."
Dear Theotimty reflect well upon thefe truths, and be afraid,
left by your ignorance you make yourfelf the caufe of the ruin of
fouls redeemed by the blood of Jefu* Chrijl. Apply yourfelf fc-
rioufly to the ftudy neceilary for an ecclefiaftic, and endeavour to
tjualify yourfelf the be ft you can for that ftate to which God has
called you.
In fine, whether in deliberating on this
An important ftate, or preparing yourfelf for it, fet frequent-
ndvice. ly before your eyes thofe excellent words of
St. Augujlinfy writing to a friend of his, who
afkfd his advice concerning an ecclefiaftical ftate. " I iutreat you,
(fays
* Ofce iv. 6. f In Declam.
tn C H R I S T A N Pi E T T. 221
" (fays he) before all things, that in your virtuous wifdom you
" will conlider well that there is nothing in this life, and princi-
" pally at this time, more eafy, more light, and more acceptable
" to men, than the duty of a bifliop, of a pricft, or of a
" deacon, if it be negligently difcharged; yet there is nothing
" more miferable, more dreadful, and more damnable in the fight
" of God. Befidcs, there is nothing in this life, and at this time,
" more difficult, more painful, and more dangerous, than the
" office of a biihop, prieft, or deacon, if they acquit themfelve*
" cf it as they ought, and according to the will of cur mailer j as
" alfo there is nothing more happy in the fight of God *."
CHAP. V.
Of a religious Jlate.
AFTER the ecclefiaftical ftate I come to the religious, the
choice whereof is of no lefs confequence than that of the
former, nor fubjecl to lefs faults.
To make a good choice of this ftate two things are neccffary ;
i. To know the nature of it. 2. To know whether one be called
to it.
ARTICLE I.
What a religious Jf ate is ; its obligations, advantages, and danger;.
Religious life, according to St. Thomas^
is " An inftitution eftablifhed for the A religious Jlate.
ft acquiring of interior fanctity." For this
end perfons leave the world, and oblige them- Its obligations.
felves to obferve an exact chaftity, renouncing
all carnal pleafures not only in affection, but in effect.; a perfect
poverty, removed from the pofTeffion of, as well as the affection to
earthly goods ; and an entire abnegation of their own will, to fol-
low the will of their fuperiors ; that thus difengaged they may
with more freedom apply thcmfelves to fpiritual exercifes. Thev
moreover oblige themfelves to comply minutely with their rule,
and to fandtify their fouls by the practice of Chriftian virtues.
As the obligations of this ftate are ftrict, fo
the advantages annexed to it are fingular ; St. Iti advantages.
Bernard-^ defcribes them as follows : " In reli-
** gion a man lives more purely, is raifed more readily, walks more
" cautioufly,
* Ep- 184. f Lib de raodo bcuc. vivendi. Serm. 66.
The INSTRUCTION of YOUTH
" cautioufly, is more frequently refrefhed with divine grace, re-
" pofes with more fecurity, dies with lefs fear, is fooner purged
" in the other life, and more abundantly recompenfed in heaven."
But this is to be underftood, as he himfelf fays, of a religious ftate
that is obferved in a holy manner.
This ftate has likewife not fmall dangers;
Its dangers. the fame St. Bernard reduces them to three.
The firft danger is of falling into pride, and
a good opinion of one's felf.
The fecond is, the danger of returning into the world, either in
efFecV, or at lead in defire.
The third is, of growing negligent in the exercife of a religious
life. This being a way, as the fame faint obferves, wherein one
muft either advance, or fall back.
The firft of thefe dangers generally originates from this, that
men judge of fan&ity by the exterior, not reflecting that it confifts
in thofe virtues which adorn the foul, and chiefly in the practice
of humility. The other two dangers moft frequently arife from
converfing with the world, which is infinitely dangerous to reli-
gious perfons, as St. Bernard fays. And all three proceed from a
want of a true vocation to religion.
^
ARTICLE II.
How to know whether one be called to a religious Jl ate.
FIRST, if you perceive in yourfelf a ftrong
inclination to that ftate, be careful not to
rejet it, becaufe perhaps it is a vocation from
God- and not to embrace it fuddenly, becaufe it may be only
a human fentiment. Take a good fpace of time to examine your
inclination, and during that time, attend to what God mall fay to
your foul, according to that expreflion of the prophet, / will hear
what the Lord God will /peak in me *. But you fhould refrain from
any converfation with thofe, who would induce you to become a
religious , otherwife you will not difcern whether your inclination
comes from the infpiration of God, or the perfuafion of men.
2dly, Beg daily of God with great earneft-
Secotid means, nefs, that he would be pleafed to make his will
known to you, faying with St. Paul, Lord what
thcu have me to do f ?
3 dI 7>
* Pfalm Ixxxiv. 9. f Aft. ix. 6.
til
CHRISTIAN PIETT.
3dly, Examine diligently, I. The obligations, Third means.
advantages, and dangers of a religious life, of
which we have already fpoken. 2. The intention you fhould bring
to this ftate. The intention muft be to withdraw*yourfelf from
the world in order to do penance, and to be fanftified interiorly by
the practice of virtue : if any other motive incline you to that
calling, your defign is not from God. Examine alfo whether you
be fit for it in body and mind. Yet above all things refolve not
without confulting fome prudent, and difmterefted perfon, particu-
larly your fpiritual director. Many young people throw themfelves
into the novicefhip too haftily ; whence it often happens that being
obliged to leave it, they are looked upon by the world as incon-
ftant, contemned as people fit for nothing, or, what is too common,
quitting a religious habit, they alfo forfake virtue ; or elfe, afham-
ed to depart from the convent, they engage in a religious order
unadvifedly, and without a vocation; and under the appearance
of virtue they lead a worldly life, full of vices, until from great
diforders they are fometimes pufhed on to apoftacy.
It is then a matter of the greateft confequence to follow the
admonition of St. John, believe not every fpirit, but try the fpirits
'whether they be of God * ; efpecially as St. Paul teaches that Satan
himfelf, that fpirit of darknefs, transformetk himfelf into an Angtl
of li s ht^.
The marks of a vocation are three -, humiii-
M arks of a vo- ty, peace of mind, and perfeverance. By
fation. humility, I underftand that virtue which makes
us wholly diftruft our own judgment in an
affair of fuch importance, to follow that of wifer perfons. By
peace of tnifid y I mean a difpofition to follow the will of God on
what fide foever it may incline, when we fhall fufficiently have
learned it. J$y perfeverance, I underftand the long continuance of
an infpiration, that is, at leaft for fix months or a year, amidft the
obftacles and difficulties which occur.
If your inclination to a religious ftate does not continue, it is a
fign it was only a human motion, or a pious thought infpired by
heaven inciting you to virtue in the ftate you fix upon. But if you
refolve to embrace a religious life, remember to prefer amongft
monadic inftitutes and religious houfes, that wherein a regular
conduct is moft exactly obferved, that wherein the profefled mem-
bers
* i John ir. x. f * Cor. xi. 14.
224 he INSTRUCTION of YOUTH
bers labour to gain folid piety, and, as much as you cin, that
wherein there is leaft communication with the world.
CHAP. VI.
Of the divers Jlates of a fecular /iff.
AS the life of ecclefiaftics and that of religious has it dangers,.
a fecular life has alfo its perils, which are not inconfiderable.
Ho who deliberates on it, ought to forefee them. Thefe dangers
are different according to the refpecHve ftates.
If there be a difficult and hazardous condi-
Gentry. Dangers tion, it is the life of thofe M'hom the world
eftbis condition. calls great, that of perfons, publicly inverted
with iuch power and authority, as ufually at-
tends a plentiful fortune, pofieiTed of any degree of dignity or
elevation over private perfons, to whom honour, refpec~t, deference
and attendance are paid, and are other wile in full enjoyment of
riches and the pleafures of this life ; this flate, I fay, is full of
dangers and precipices, very difficult to be avoided by thofe, who
are expofed thereto. Ordinary virtues are there fo eafily cor-
rupted, and the moil folid Ihaken, that few give hopes of their
living in a flate of falvation. Being too often addicted to thofe
vices hinted at Part III. c f x. and xi. their ill conduct forms a
poifon that fpreads itfelf and infects all thofe around them. Their
friendship has been fatal to many, whom their paflions have
drawn into fin. They not only tolerate fwearing, curfing, drink-
inp-, fmful difcourfe and immodefty in thofe who are under their
controul, but too often are themfelves the examples of thefe vice?.
Their depraved judgment prefumes to fix the flandard of a Chrif-
. tian life which they vainly think can be reconciled with a worldly
fpirit. Here you will meet a bafe flattering of thofe whom for-
tune fmiles upon, falfe friendfhip and diflimulation, which mew
a pleafing countenance to thofe whom they hate in their heart,
and thus miftake common civility for the practice of the love of
their neighbour. But what gives rife to the general depravity of
this flate is fuch a felf-conceit, that they ftand. above correction,
and think themfelves only placed in this world
Duties of this to be refpecled, waited upon and idolized by
fate. inferiors. Hence all who forefee themfelves de-
figned by providence for this high but flippery
ftation,
tn
CHRISTIAN PIETY.
225
ftation, muft (land in great fear, and arm themfelves with great pre-
caution againft the dangers of that life : ift, By being grounded in
perfect humility, being convinced of their want of extraordinary
grace to bear the weight of honour, and not fuffer their heart to
cleave to it. 2dly, By being refoived to live in this elevated ftation in
fear and trembling, having always before their eyes the great extent
of their obligations and the divine judgments, which fliall be more
rigorous, the more they abufe his bleflings. sdly, ' By earneftly
endeavouring to furpafs private perfons in foiid virtue, rather than
by any worldly excellence. 4thly, By daily imploring heaven, that
their talents, liberal education, degree of fuperiority, authority,
riches, honours, and fuch other bleflings received, may not by an
ill ufe become to them fo many curfes. 5thly, By .not fetting their
affections upon pleafure, greatnefs, efteem, riches, fo as to let
thefe draw them from the concern of falvation, or leffen their faith
^and hope in God. 6thly, By never proftituting their power, au-
thority, riches, or influence, to encourage or promote idlenefs,
intemperance or any other vice, much lefs to opprefs the poor
or make the innocent groan under the injuftice or tyranny of their
capricious humour. Laftly, by frequent and fervent prayer, by
approaching the facraments, by taking advice in all matters of im-
portance, by reading good books, and by copying in their life the
examples of all thofe faints, who worked out their falvation in the
fame exalted rank.
But no condition is more dangerous, as no ProfeJJlon of arms.
condition is more corrupt, than the profeffion
of arms.
Amongft the vices which reign in this profeffion, there are five
very common, and very enormous. The firft is, a general pro-
phanenefs and irreligion, which make them contemn the fervice of
God and their own falvation, and are too often the forerunners to
impiety and atheifm. The fecond, an execrable cuftom of fwenr-
ino- and blafpheming. The third, an unbridled impurity, which
reigns in that calling more than any other. The fourth, an unac-
countable paflion for duelling, which facrificea to the Devil and
eternal flames a vaft number of that profeffion. The fifth confiits
in rapine, unjuft exactions, violences, and ill treating thofe who
cannot refift.
It is a mod difficult thing to be of that profeffion, and not to
fall into thefe vices : the wifeft and mod virtuous learn them
fooii-r
226 tke INSTRUCTION of YOUTH
fooner or later, and are corrupted at laft by the example or per-
fuafion of others.
O Theotime, if feme inevitable obligation drives you into that ftate,
know, that you cannot fufficiently apprehend your danger ; and if
you would prevent your eternal ruin, you have need of arming
yourfelf powerfully againil thefe enemies, and dangers which en-
viron you.
1. Embrace not that calling but with reafon, and for a good
caufe ; as becaufe your birth obliges you thereto, or for the benefit
of the public, or other good reafon, and not through caprice and
licentioufnefs, from idlenefs and floth, from a defire of raifing your
fortune, much lefs of enriching yourfelf by fpoils, robberies, and
extortions. Tfcefe are the moft ordinary motives of thofe who
fettle in that condition, and the caufe of its reigning evils.
2. Make a refolution to live like a virtuous man, fearing God,
flying the particular vices of that profeffion, not concerning your-
felf about what others mall fay of you ; they will caufe you fome
trouble in the beginning, but at the end you will get above them.
3. Place not bravery and courage in appearing valiant, in fuf-
fering nothing -from any perfon, in fighting upon all occafions,
but in ferving faithfully and courageoufly your prince and country
in all occurrences. With regard to duels fee Part III. Chap. XL
As for what remains towards the regulating of your life, be no
fwearer, and blafphemer.
Hinder diforders, as duels, blafphemies, injuftices, robberies,
vexations, violence, facrileges, and all other mifchiefs which
foldiers may commit : you are obliged to it when you can, efpecially
if you be in command. You mall anfwer to God for all the dif-
orders committed under you, if you have not ufed all your endea-
vours to prevent them. You are obliged to make reftitution for
all the damage which is done to others by your fault. Neither
promote nor countenance any injuftice, nor put in execution the
commands of others, which you clearly fee to be unjuft.
Be aflifting to the afflicted, protect the poor, and all thofe who
fufter violence or injuftice.
Be not iniblent in victory, nor cruel towards the conquered, but
mild and favourable as much as prudence will permit, following
that maxim of St. Augujline* y - who fays, " that as force is ufed
" towards the enemy who refills, fo mercy ought to be (hewn to
** him who is overcome, when he is no more in a condition-to hurt."
Often examine your confcience, to keep it always in a ftate of
inno-
* Ep. 305.
in CHRISTIAN PIETY. 227
innocence ; confefs frequently, beg of God daily that he would give
you grace to avoid the dangers of your ftate and condition, reflecting
often on them to that end.
The lawyer muft avoid ignorance in hia
profeffion, undertaking unjuft or ill-grounded The lawyer.
caufes, advifing unreafonable difputes, encoura-
ging vexatious fuits, anfwering according to the inclination of the
parties, making every Caufe appear probable ; accufing falfely, or de-
trading his neighbour to defend himfelf j revealing what is fecret,
when not belonging to the caufe ; ufing fuch licence in invectives
and injuries, as if it were lawful to violate charity for the prefer-
Vation of one's right ; contriving ways for putting off the hearing,
or otherwiie prolonging the fuit, either for his own advantage, of
for tiring out his adverfary with unreafonable charges ; putting
his client, efpecially poor people, to extravagant expenfes; neg*
iecling the fuits of poor clients ; fomenting divifions, or falsifying
deeds. He mud alfo beware of having his mind fo much employed
With the temporal concerns of his neighbour^ as to negled the molt
important affair of his own falvation.
Judges or arbitrators mould never permit Judges.
their judgment to be corrupted by paffion, fa-
vour, party, or intereft, otherwife they do injury to right, and
perhaps to eftate, reputation, or life*
The doctor and furgeon undertake a cure: if The phyfttian and
then they neglect their patient; if they will furgeon*
not confider his cafe; if they rafhly engage in
what they do not underftand ; if they make delays in the cure, &d.
they are unjuft to their patient, they rob Kim of his money, and
many times of his life. Thefe alfo fni, if they flatter the dying
patient w'ith hopes of life, when they mould rather admonifh him
to fet in order his confcience : or if too eafy in giving their
patients certificates for being difpenfed with as to fading. I add
the danger of fin to which they are expofed by being neceffitated
to treat objecls which may excite impurity ; for which ireafon they
fhould take great precaution againft this vice.
Tradefmen ought to avoid covetoUfnefs, of Trade/men.
the exceflive dcfire of gain or riches, deceits,
difguifing or falfifying merchandizes, breaking their word, unjuft.
and unreafonable gain, ufury, and other diforders. The fame in
proportion is to be faid of artificers and other profclTions, which
have relation to, or are in combination with the former.
The INSTRUCTION of YOUTH
Trujltff and Many undertake to be truftees and guardians :
guardians. if thefe have little or no regard to what they
have undertaken, fo that the parties concerned
are wronged through their want of care and infpection, or for
not taking accounts : if they are careful, but manage for their own
advantage, and not for thofe who are in their truft : if they any
way concur in or confent to any thing in wrong to their truft, how-
.cver they may palliate it, as to fatisfy or elude the law, yet they
have fo much injuftice to anfwer to God, and ought to enquire,
how far they are bound to reftitution.
If thofe who have the care of the poor, or
Qverfeers of the are concerned in other collections, turn any
poor. part of it above what may be allowed, to their
own ufe ? If they make unneceflary expenfes,
and fet it down to the ftock ? If they any other way wrong the
public, they are fo far guilty of injuftice, and muft compenfate the
damage.
If thofe who are bayliffs or ftewards, or
Baylffsorjleiu- have any other part in gathering in or pay-
ards. ing out money, through their neglect make
thofe lofers who employ them : if they un-
reafonably opprefs debtors, and the poor, for their own gain ; if
they are induftrious in turning to their own advantage, what in
right, is the mailer's ; if they make ill-contracts or hazardous for
the mafter, but for their own profit ; if they connive at or favour
thofe who injure the mafter, they are fo far refponfible and bound
to reftitution.
Servants are not to accept of a place for a
Servants. livelihood, where they have not opportunity
of ferving God, and taking due care of their
fouls ; where they have daily ill example of prophanenefs and of
other fcandalous vices; where they muft fcrve their mafter or
others, in what is finful ; or where there is danger of being drawn
'into fin, either by thofe whom they ferve, or by other companions.
But if they are in fervice, they muft be faithful in punctually doing
what they have undertaken, and belongs to their place ; in not
wafting, mifemploying or giving away, what belongs to their
mailers ; nor in letting them be lofers through their neglect ; nor
in making any advantage to themfelves, of what belongs to them.
Thefe being feme of the obligations of fervants, none can pretend
to a good conscience, if they do not make a conference of them ;
and
in CHRISTIAN PIETY. 229
and if they do not diligently enquire, what their duties are, and
faithfully endeavour to perform them.
Thus in every profeffion there are vices and dangers, which muft
be known before perfons enter upon them, that they may beware
of them, becaufe without this precaution they follow the broad road
of thofe who by being faithlefs to the duties of their profefiiou
rifle the lofs of their fouls.
CHAP. VII.
Of 'the Jlate of marriage.
WHEN you are entered into one of the former employments
of a civil life, you muft fettle in the world, which ordi-
narily is performed by marriage, and fometimes, though more
rarely, in an unmarried life. In the choice of thefe two dates,
perfons frequently fall into many faults, which draw after them an
infinite number of miferies, and eternal damnation. It is there-
fore infinitely interefling to know ift the holinefs, obligations,
advantages and dangers of thefe two refpe&ive dates : 2dly, What
difpofitions are required to fatisfy the duties of thefe two ftates.
ARTICLE I.
What tve rmift knoiv of a married life.
THIS ftate is holy, being inftituted and
fan&ified by God himfelf from the be- Holinefs of the
ginning of the world, and fince raifed to the marriage Jlate.
dignity of a facrament by his Son Jefus Cbrijt,
to fanftify the perfons that would enter into it, and to confer on
them graces neceflary to acquit themfelves worthily of it. Thus
this ftate is holy every way, by its author who is God, by the
dignity of the facrament which is annexed to it, by the fan&ifying
grace which it augments in thofe who duly receive it, by the graces
and afliftances it affords them in their neceflities, and by the ex-
cellent fignification of the union of Jefus drift with the church
his fpoufe, which made St. Paul give it tile name of a great facra-
ment *.
Secondly, the holinefs of this ftate brings
with it great obligations, which are i ft to un- Its obligations.
dertake and proceed in it with purity of in-
Q 3 tcn'.ion,
* Ephcf. v.
230 tte INSTRUCTION of YOUTH
tention, and to obferve all thofe conditions, which the church pre-
fcribes. 2dly, To- lead a holy and truly Chriftian life, in the fear of,
God, and in the obfervance of his commandments, as it is faid of
the father and mother of St. John the Baptift*, 3dly, To obferve
an inviolable fidelity to one another, to ufe moderately lawful plea-*
fures, and to refrain from thofe that are forbidden. 4thly, To
educate their children in the fear of God, provide for their ne-f
ceflities, to be concerned for their temporal well-being, but much
more for their eternal falvation.
Thirdly, The advantages of this ftate in or-
Its advantages, der to falvation are not in general fo great as
thofe of the Ecclefiaftical or Religious life : at
the fame time it requires not fo great a degree of perfection ;
and if it have any advantage over thofe two ftates, it is, that not
binding to fo much religious ftriftnefs, falvation may be more
eafily fecured, provided no other obftacles occur. All temporal
advantages are here out of the queftion, becaufe we confider this
ftate only with reference to falvation. Moreover, the pleafures
and contentments that are found therein, are not to be compared
with its troubles and adverfities, according to St Paul, who fays,
that afflictions are inevitable to married perfons f.
Fourthly, The dangers of this ftate are nu-
Its dangers* merous, and fo much greater, as they are not
difcovered, nor often perceived by thofe who
are environed with them.
The firft fprings from the excefllve and unreafonable love too
frequently found between married perfons in prejudice to their
^ove of God, which is the caufe of a vaft number of fins commit-
ted through a criminal compliance, fearing more to difpleafe each
other than offend God, and thus drawing upon themfelves his dif-
pleafure and indignation.
The fecond danger arifing from a caufe quite contrary to the
former, is an averfion they fometimes have for one another, pro-
ceeding from difference of humours, jealoufi.es, or indifcretions,
which make marriage become even hell in this world, and the
way to another that is eternal.
The third danger proceeds from an inordinate love of their chil-
dren,, which is alfo an inexhauftible four-ce of fins to parents, when
through that foolifh love they a.pply all their care to improving the
temporal
* Luke i, f i Cor. V". 3$.
CHRISTIAN PIETY.
temporal advantages of their children, as health, beauty, good
behaviour, to promoting them in the world, to heaping up riches
for them, which will hazard their fouls, to procuring great em-
ployments for them, and in the mean time neglect their education,
their correction, their amendment, their good life, and their eter-
nal falvation.
The fourth danger is an immoderate love of the world, by fet-
ting their affections too much on its deceitful enjoyments, where-
by they lofe the tafte and fenfe of real goods, which are thofe of
grace and eternal falvation. This made St. Puul fay, that he that
is with a wife, is felicitous for the things of the ivor/d, hoiu he may
pleafe his wife : and he is divided *. All thefe dangers are greater
than can be expreft, and married perfons have need of much
grace to avoid them.
ARTICLE II.
The necejjary difpofttions for a married Jlate.
WE may fay with truth, that the greateft part of the miferies
which happen in a married life, fprings from the bad dif-
pofitions of tbofe who engage in it, and particularly the following.
The firft is, the wickednefs of their youth, until the time of
their marriage : for if, as the wife man fays f, God will give a
happy marriage to thofe who have lived pioufly during their youth,
it follows, that he frequently punifheth the fins of youth by an un-
fortunate marriage, as we daily fee.
The fecond fault is, the Cnifter intention of thofe who enter in-
to the ftate of marriage ; who propbfe to themfelves no other end
in that ftate than pleafure, and the contentments they expect to
find therein, and which they conceive to be quite different from
what in effect they are.
The third is, that which is committed in the choice of the per-
fon they have a mind to efpoufe : a choice which is ordinarily
made without confulting God, without any knowledge of the dif-
pofition, manners, or humour of the perfon with whom they
are to be engaged for their whole life, and without any other
confideration than that of intereft, or an indifcreet and iU-
grounded love. This is the complaint of St. Jerome, who fays,
** it often happens that there is no choice made in marriages, and
Q^4 " that
* i Cor. vii. 33. t Eccli. xxvi. j.
232 The INSTRUCTION of YOUTH
" that the faults of the women are not known till after they are
" efpoufed."
The fourth caufe fprings from the bad difpofition they bring to
the facrament of matrimony, which they often receive in the (late
of fin ; and from the many irregularities committed in the celebra-
tion of the nuptials, as well by the married, as by thofe who are
invited : for how can God give his benediction to a marriage
whereto the parties bring a heart full of lewd thoughts, and un-
chafte defires , where there appear great extravagance and expenfe
in drefs and feftival entertainments, which offend Chriftian modefty,
and frequently exceed their ilate and ability, and where their di-
vertifements are mixed with all manner of excefies, and with all that
is diflblute and brutifh ? So that thefe nuptials are rather the tri-
umph of impure love, and a feaft of the Devil, than a marriage
of Chriflians, which ought to be confecrated to modefty, and
fanftified by the prefence of J(fus Chrift,
Thefe are the moft, ordinary caufes of unhappy marriages, and
of all the endlefs misfortunes which arife from thence. Wherefore
to fucceed well in fo great and important an enterprize, you muft
carefully avoi4 all thefe fo dreadful caufes.
For this end be convinced of three truths, which are certain
and undoubted maxims in this matter.
The firft is, that the greateft happinefs that can befal him who
embraces a married life, is to fucceed well in the choice of the
perfon he would efpoufe ; as on the contrary, there is no greater
misfortune than to fucceed ill on this occafion. The fecond is,
that this good fuccefs can only come from God. And the third,
that God does not ordinarily (hew this favour, but to thofe who
have lived well, or have done penance, and have not fallen into the
faults we have pointed out.
Thefe three truths are expreffed by the Holy Ghoft himfelf ; he
teaches the firft, when he fays by the mouth of the wife man,
He that bath found a good wife, hath found (t good thing, and JJj all ;v-
ceive a pleafure from the Lord *. There is nothing fo much worth as a
well inftrucled foul : a holy and foame-faced -woman is grace upon grace ,
that is, a bleflmg which furpafles all bleflings f. He that hath hold
of her, (a wicked woman) is as he that taketb hold of a fcerpion J ;
and, it iui!l be more agresab.i to abide ivith a lion and dragon^
than to dwell with a "wicked ivoman . The fecond truth is exprefied
by
* Prov. xviii. at. f Eccli. xxvi. 18, 19. J Egcli. xxvi. 10. Eccli.
xxv. a
in CHRISTIAN P i E t t. 233
by thefe excellent words, fpoken of what is there called a diligent,
a wife, and fdent woman, or a good wife : He? difcipline is the gift of
God*, to which there is nothing comparable. And in the Proverbs,
houfe and riches ctre given by parents ; but a prudent wife is pro-
perly from the Lord\. The third truth is a confequence of the fe-
cond j for if God gives this great blefling, it follows alfo, Hiat a
man muft merit it from him, A good ivife is a good portion, jhejhall
be given in the portion of them tkai fear God to a man for his
good deeds | j God gives it to man in recompenfe of his good
actions.
The Angel Raphael fays to the father of young Sarah, that his
daughter was referred for young Tobias, becauie he feared God, and
that the others had been unworthy of her by reafon of their fins.
To him 'who feareth God is thy daughter due to be bis wife : therefore
another cstild not have her .
The fecond thing you have to do when you are fully convinced
of thefe truths, and refolved to avoid the four faults we mentioned,
which are the moil ordinary caufes of bad marriages, is to endeavour
to acquire the neceflary difpofitions for marriage.
Firil then, Live well during your youth. Be chafte, and let not
the love of pleafures take poflelfion of your heart. Follow not the
torrent of the bad example of thofe of your age, who feek nothing
but: pleafures. Be afraid, left God punifh you in the fame way by
which you have finned, and that for the pleafures you fhall have
taken during your youth, which are foon paft, he permit you to
fall into a long train of infuperable difficulties and forrows, which
will not only 1 make your life a hell upon earth:, but endanger your
being unhappy in the life to come.
Secondly, When you fhall be about entering into the bonds of
wedlock, lay afide all motives fuggefted by corrupt nature, and
aim chiefly at God's honour and the faving of your foul. Seek
not carnal pleafure in fo pious a thing, but the virtuous end which
a Chriftian ought to propofe to himfelf. The angel Raphael has
declared it in a word to young Toby s Thou Jfjalt take the virgin
ivith the fear of the Lord, m:ved rather with the lovt of children than
for //?*}. Call to mind the terrible example of the feven hufbands
of young Sarah, who were all ftifled by the Devil on the day of
their nuptials, and learn from thence the caufe which the fame
Angel told to Toby : Hear me, fays he to him, and I iviUjhrw thee
ivhf
* Eccli. xxvi. 16, 17, i2. f Prov. xix. 14. J Eccli. xxvi. 3. Tob.
yii. n. ^f Tob. vi. 22.
234 We INSTRUCTION of YOUTH
ivho they are, over -whom the Devil can prevail. For they who in
fuch manner receive matrimony, as tojhut out God from themfelves, and
from their mind, and to give them/elves to their luft, as the horfe and
mule, which have not under/landing, over them the Devil hath po-wer *
Imprint thefe words deeply in your mind, and know, that if the
Devil -does not deftroy thofe immediately who proftitute the fanclity
of marriage, he wants not other means to exercife over them the
power God has given him, whereof he difcovers but too many
effects by all the miferies with which he infefts the married ftate'.
They who would not fall into them, ought to avoid the caufe
and have nothing but a chafte love in their heart, fo that they may
truly fay to God thofe excellent words of young Toby, Lord thou
knowejl, that not for flejhly //?, do I take my Jifter to -wife, but only
for the love of pojlerity, in which thy name may be blejjed for ever
and ever\.
Thirdly, When you fhall have formed a good intention, employ
the proper means to deliberate well on fo important an affair.
The firft, and moft neceffary, is to confult God by prayer, fince a
good marriage is the gift of God, and one of the greateft graces
to thofe who embrace that ftate. Moreover, there being nothing
more difficult than to know well the difpofition and humour of the
perfon, the divine affiftance is moft particularly neceflary, that you
may not be deceived therein, and this affiftance ought to be
implored ; to prayer muft be added all human and virtuous means
to difcover the difpofition of the perfon, that you may not be rafhly
engaged, and know before you love.
Fourthly, When you are about to proceed in this important un-
dertaking, remember to avoid the confiderable faults which we have
pointed at above,, and which are ufually committed at the celebration
of marriage. And firft, becaufe it is a facraaient, which ought to
be received in a ftate of grace, you muft difpofe yourfelf for it by
confeffion andjcommunion. Though this duty be ufually complied
with, yet frequently in fo negligent a manner, that there is no
confeffion in one's whole life thai is performed with lefs fpiritual
profit ; for it is often without preparation, and with a mind full
of diftractions, which thinks of nothing lefs than of God, and
falvation, but is intent upon the excefs, vanity, and pomps of the
world : not to fpeak of thofe who confefs in hafte, without
ex amen, without contrition, without any ferious thoughts of
amend*
* Tob. TI. 16, 17. f Tob. viii. 9.
in
CHRISTIAN PIETY.
amending their life, whence they commit one facrilcge in confef-
fion, and another in receiving the facrament of matrimony. Not
to fpeak alfo of thofe, who being reftored to the ftate of grace, re-
lapfe into fin before matrimony, by defire or immodeft actions.
There is no need to tell you fuch profanations may entail a fecret
curfe upon fuch marriages : fuch perfons not only lofe all the
graces which the facrament confers on married perfons, for fatisfy-
ing the obligations, and bearing the difficulties of their ftate, and for
want of which graces they fall into a vaft number of fins ; but they
draw down upon their own heads the vengeance of God, who fees
himfelf offended by a facrilege at the time when they fland moft in
need of his grace. Avoid this fo grievous and dreadful a fault at that
juncture. Take time to think ferioufly on your falvation, by re-
tiring privately for fome days, or for fome hours in many days j
and in that retirement pray to God, requeft his grace, implore
his mercy, examine well your confcience to confefs all your fins,
propofe to yourfelf to live pioufly for the future, and to acquit
yourfelf of all the obligations of your marriage ; and to perform
the better all thefe things, make choice of a difcreet confeflbr, of
whom you may receive all the advice neceflary for you. Read
fuch books as will inftrul you in the holinefs of matrimony, and
in its obligations. I advife you to read the hiftory of Tobias in
the facred fcripture, you will there find rules, and the model of a
truly holy marriage, with the bleffings which crowned it.
In fine, in the celebration of the nuptials be mindful to avoid
excefs in clothes and feafts, and all expenfes tending to vanity ; and
inftead of thofe expenfes, which are only intended to pleafe men,
give fome confiderable alms to the poor, which will draw down
the blefling of God, as it is faid of Toby: When all had f aid amen t
(to the nuptial benediction); they went to the feajl : but the marriage
feajl they celebrated alfo with the fear of the Lord*.
Be careful that all things be managed with virtue and modefty,
fo that God be in no wife offended. When you invite your rela-
tions and friends, remember to invite Jefus Chrift thither $ that is,
befeech him that he will be prefent by his grace, and give his
bleffing to it, as he did to the wedding of Cana. Forget not alfo
to invite thither his holy mother ; it was fhe who took care to
fupply what was wanting in thofe nuptials, and who befeeched her
fon to have compaflion on the parties, and by her prayer obtained
that
* Tob. ix. 12.
The INSTRUCTION of YOUTH
that great miracle of the change of water into wine : fhe will per-
form the fame with refpect to you, if you pray to her as you
ought. " For, (as St. Bernard* fays) if fhe had compaflion on
" the temporal neceffities of thofe who had invited her, there is no
" doubt but fhe will do the fame for your fpiritual neceffities : fhe
" will obtain by her interceffion what is ordinarily wanting in
" nuptials; not a material wine, but the fpiritual wine of the love
" of God, of a good intention, of a conjugal chaftity, of a folid
" and perfevering virtue, and all the neceflary graces to difcharge
" the duties of your ftate."
ARTICLE III.
The conclufion of the foregoing chapter.
WHEN you fhall be once engaged in fociety, and in the ftate
of matrimony, propofe to yourfelf to live in fuch a man-
ner, that your ftate be not a caufe of your damnation, but a certain
means of your falvation. It was with this view that you made choice
of it, and God gave you that vocation only for this end. Labour
therefore to fecond the intention of God, and to put in execution
that which you yourfelf have undertaken. For this reafon I have
above pointed out the obligations of your ftate, and the dangers
with which it abounds, that you may avoid the latter, and carefully
difcharge the former.
Thefe obligations may be reduced to four, what married people
owe to God, to their confort, to,their children, and to themfelves.
They owe to God a holy life, and well regulated by the laws of the
gofpel ; to their fpoufe, an inviolable fidelity ; to their children,
the care of educating them in the fear of God ; and to themfelves,
the care of their, falvation, by preferring it before all temporal
bleffings. Propofe to yourfelf thefe four obligations, as the indif-
penfable rules which you ought always to have before your eyes, to
acquit yourfelf faithfully of them.
As for the dangers, ufe all your endeavours to avoid them: we
have above reduced them to four, which are the moft ordinary
fources of all, both temporal and fpiritual miferies, which happen
to married perfons.
You will prevent the firft and third, by placing frequently before
your eyes that expreflion of Jefus Chrijl: He that loveth father or
mother more than me^ is not worthy of me^. If you love God as you
ought, you will love him above all things, that is, more than any
thing
* De Nupt. f Mat.x. 37.
in CHRISTIAN PIETY. 237
thing 1 that is mod dear to you in the world. He who loves him
not in this manner, will never be worthy to poflefs him in his
eternal kingdom. Wife and children muii be loved next to God,
according to God, and for God.
The fecond danger which fprings from the averfion, which
fometimes arifes between married perfons, is a mifchief which is
more eafily prevented than cured. To perform both the one and
the other, there is no better means than frequently to reprefent to
yourfelf that excellent admonition St. Paul gives to men: Hit/bands,
love your wives, as Chriji alfo loved the churchy and delivered himfelf
up for it : that he might fanclify it *. If you coufider well this
example, you will find therein a perfect model of the true love
married perfons ought to bear to their wives, which ought to be a
generous love, which raifes them above their imperfections, to
fupport them with patience, and to cure them by the convenient
means which prudence and charity ihall fuggeft, if they have a
real defire to fave themfelves with them.
In fine, you will avoid the fourth danger, which comes from
the love of the world, by this great advice which the fame Apoftle
gives to married perfons, which they ought always to revolve in
their mind : This therefore I fay, brethren : the time is Jfjort : if re-
maineth, that they alfo <who have wives, be as though they had nont :
and they that iveep, as though they ivept not : and they that rejoice, as
though they rejoiced not : and they that buy, as though they poffeflfd not :
and they that ufe this 'world, as though they ufed it not : for the fafhion
tf this ivorld paffeth aiuay\. The meaning is, that this life being
fhort, we muft make ufe of thefe goods with much moderation,
not fixing our affection upon them as being only fubordinate to our
principal aim : and that the goods of this life having more of ap-
pearance than folidity, it is a great folly to love them to the preju-
dice of thofe of the other life, which are real goods ; and For thefe
imaginary and perifhable riches, to put one's felf in danger of
lofing bleflings which fhall never end, and by lofmg them, to draw
upon one's felf an eternity of miferies.
I
CHAP. VIII.
Of a fmgle life.
Speak not here of the fmgle life of priefts and religious, but of.
the ftate of continence, which perfons of both fexes fometimes
obfervc
* Eph. v. 25, 26. f I Ccr. vii. 19, 30, 31.
238 ' The INSTRUCT i dN of YOUTH
obferve in the world ; which may happen two ways, by necefiity
or by election. By neceffity, when for fome caufe which depends
not on us, as poverty, infirmity* or fome other invincible impedi-
ment, a man cannot attain to a good marriage. By election, wheri
by deliberate purpofe one renounces the ftate of matrimony, tti
live in perpetual continence.
They who chance to be obliged to continence 1
A fmgle life by by the former way, have need of much virtue;
necejfity* to fave themfelves in a ftate wherein they re*
main againft their will.
1. The firft thing to be done, is ftrongly to fefift the vexation"
their condition "obliges them to. They ought to confider, that it
is God who by his will has placed them in that ftate ; that he has
done it for good reafons, and chiefly for their falvation : from
whence it follows, that he will not fail to beftow on thfem, all
the graces neceflary to obferve continence, and live holily in their
condition. Moreover they have this advantage above the other
ftates, of being fully aflured that their vocation comes from God,
and by confequence nothing will be wanting on his part, to effect
their Salvation in the ftate wherein he has placed them.
2. Being convinced of thefe truths, they muft perform a fecond
thing, they muft, as it is commonly faid, make a virtue of neceffity,
by doing through a voluntary acceptance of their ftate, what they
would have done by choofing it freely, if they had had their wifh ;
that is to fay, they muft embrace their condition as coming from
the hand Of God, and confecrate to him their chaftity, as a pre*-
fenthe requires of them, which maybe as pleafing to him as if they
had offered it of their own accord.
3. After they have thus voluntarily accepted the condition God
has placed them in, they muft propofe to live holily therein, and
ufe the neceflary means for that end, which are the fame we are
about to give to them who make chqice of it by their own free
will.
I mean thofe, who for the fake of prattifihg
A Jingle life by more perfect virtue, by a divine call prefer a
choice. ftate of perpetual virginity ; and I fay they have
need of many admonitions, which I befeech
you, Theotiine, to weigh well if you be of that number.
The firft is, to examine well the motive which induces you to
embrace this choice, and the life you toean to lead in that condi-
tion;
in CHRISTIAN PIETY. 239
tion : for, If you only make choice of the ftate of celibacy to
avoid the troubles and perplexity of marriage, and if you would
live in that condition with all the liberty a man gives him-
felf in marriage, fo as to indulge therein all your pleafures, to con-
verfe with women, and to be as fond of diffipation and worldly
company as if you were married, it is certain your choice is
worth nothing ; it is a fnare the Devil lays for you, to make
you fall into an infinite number of fins againft chaflity, from
which it is impoffible to preferve yourfelf amidft fo voluptuous a
life, and fo many dangerous occafions. Wherefore in this cafe I
make no difficulty of aflerting that you would do better to marry,
and are obliged to it, If you wifli to make choice of the ftate of
continence according to God, you muft embrace it out of a motive
of piety, that is, to pleafe God more in that ftate, and the better
to fecure your falvation. This is the fole intention you ought to
have in choofing fo perfect a ftate, and they who have not fuch
an intention, have embraced it on an ill account, and with
danger of making a wretched end. Examine ferioufly what inten-
tion you have, beware of being deceived in it ; be felicitous to con-
fer with fome wife and pious perfon about it.
Secondly, when you mail be aflured of your intention, you muft
come to the means of living up to that ftate, whereof the firft is
to know perfectly its excellency, its advantages, and its dangers.
'As for its excellency, the fathers, from the very difciples of the
Apoftles, are all profufe in extolling the excellency df holy vir-
ginity, and- unanimoufly declare it to be more perfect and more
excellent than marriage ; although marriage is a holy ftate inftitu-
ted by God, and in the order of providence and nature the gene-
ral or moft ordinary ftate of thofe who live in the world.
It furpafles that of marriage, " As much as better things fur-
(t pafs lefs good ; as things above, thofe which are below ; as
" much as celeftial furpafs terreftrial, the more happy and holy
" excel thofe which have lefs fanctity and holinefs *.
The advantages of this ftate are great} St. Paul\ has comprifed
them in few words, when he fays that it purifies the foul, fits it
for a more perfect love of God, and a clofer application to hea-
venly things, and difengages the mind and heart from worldly
thoughts and affections.
The obligations of the fame ftate are no lefs than its advanta-
ges. It requires two great virtues, the practice of which are very
difficult,
* S. Fulgentius de Virginitate. . f i Cor. vii.
240 The INS T.R UCTION of YOUTH
difficult, chaftity and humility. Chaflity does not only oblige
them to abftain from the pleafures which matrimony may render
lawful, but alfo to preferve an abfolute, entire, and perfecl purity
of mind and body, and to fly from whatfoever may in the leaft
wound modefty in thought, word, or deed. And humility obliges
them to preferve themfelves carefully from falling into vanity, cr
having any good opinion or prefumption of themfelves for the
fingular gift of voluntary chaftity. Thefe two virtues ought to be
infeparable, and they have fo great a connexion one with another,
that St. Fulgentius calls them by the fame name, faying; " hu-
mility is the virginity of the mind ; and it is fo neceiTary for
" that of the body, that corporal chaftity is of no advantage
4< without that of the mind ; it being certain, married perfons
u (hail be faved without obferving corporal virginity, and virgins
*< {hall not without the fpiritual, which is humility."
From thefe two great obligations it is eafy to judge of the dan-
gers of that ftate, which are as great as thefe two virtues are
difficult to pratrife, and to unite together -, the enemy of our fal-
vation employs all his endeavours againft virgins, to make tlifern
lofe both the one and the other. St. Fulgentius fays, " that the
" Devil ftrongly afiaults thefe two virtues in virgins of both foxes,
'* and when he cannot deprive them of the firit by temptations,
<{ he endeavours to ravifh the fecond by illufions. Sometimes he
f< . attacks not fo ftrongly the chaftity of the body, that he may
u more eafily prevail over that of the mind, which is a more fin-
" gular privilege ; he lets himfelf be overcome in the temptations
" of the flefh, that by this victory he may inftill pride into the
<f mind of him who has overcome ; not being able to conquer vir-
gins by open vice, which he infpires into them, he gains them
" by fins which he draws from their own virtue."
It is neceiTary however, Theotime, to inform you, that thefe
dangers ought not to prevent your embracing the ftate of. conti-
nence, if you be inclined thereunto from an upright intention ;
ior although the trials of virginity are great, the grace of God is
ftill ftronger to render you victorious over them j God by his good-
nefs fails not to affift with his powerful grace, thofe who embrace
fo difficult a ftate, to ferve him mere perfectly, and who feek all
the neceffary means^ of difcharging its refpedlive duties, whereof
the firft is to know well the excellency, the obligations, and the
dangers of that ftate.
The
in CHRISTIAN PIETY. 24!
The other means are prayer, and meditation upon holy things^
induftry, and all thofe others \ve have fhewn above in Part III.
Chap. VIII. to preferve chaftity ; and alfo thofe we have given to
preferve humility, in Part IV. Chap. XXIII.
CHAP. IX.
important advice for young perfons, who begin to enter into the
world.
THE facred fcripture in the fecond book of Read thefe ad-
Maccabees, recounts, that after the taking monitions attentive^
of the city of Jcrufalem by Nabuchadonofor, ly.
when the jews were upon the point of being
fent to Babylon, the Prophet Jeremy took care to furnifh them with
a great number of admonitions againft the dangers they mould be
expofed to, of departing from God, and being perverted in that
Pagan country. He gave them the /aw, that is, the fcripture, that
they JJjould not forget the commandments of the Lord, and that they
JJjould not err in their minds, feeing the idols of gold, andftlver, and
the ornaments of them. And with other fuch like fpeeches he exhorted
them that they would not remove the law from their heart*.
The like advice is to be with no lefs earneftnefs prefled to youth,
who are juft fteppjng forth into the world, and upon the eve of
fettling in fome ftate of life, in order that they may be fortified
againft the dangers with which it abounds at every ftep.
It is therefore as much as your foul is worth, to remember and
put in practice the following advices.
ADVICE I.
That the time of ijjiiing out of youth, and entering into the world, is the
mojl dangerous of all our life, and many are jhipwrecked therein.
THIS is the firft admonition I give you, and which I wifh may
be deeply engraven in the minds of all young people, to make
them dread fo flippery a ftep, and fo dangerous a change for their
age, where many are daily bringing mifchief on their own heads.
It is there the Devil waits for them, and where he hopes his at-
tempts will not be vain and unfuccefsful : he takes every offered
occafion of withdrawing them from virtue, (if before they have
been bred up therein) or engaging them more deeply in vice ; fuch
R are
* a Machab. ii. a, 3.
242 The INSTRUCTION of YOUTH
are the liberty they begin to enjoy, the idleneft into which they
eafily fall at that time, the more opportunities they have of com-
mitting ill, together with eafier means of indulging merriment and
their pleafures, the new companies which they frequent, where
.they foon learn the fpirit of the world, vanity, pride, love of plea-
fures, the imitation of the wicked, and the entire corruption of
their morals ; the fentiments of virtue which they had been bleffed
with in their youth, are eafily forgotten ; thofe feem now fit only
for children, they think they muft have a more refined and elevated
fpirit, they contemn what they efteemed before ; the moft pious
refolutions appear to them the effects of fimplicity, thus their for-
mer happy averfion to all that was fin, is changed into an unhappy
approbation and love of open vice, to the difappointment of the
beft care, that had been taken in their education.
This truth is very manifeft, experience makes it daily appear, to
the great regret of thofe who pretend to the lead zeal for the fal-
vation of youth.
St. Augujllne deplores his unhappinefs herein, when he fays,
" that domeftic affairs having called him from his ftudies at the
" age of fixteen, to return to his father's houfe, vice and fenfual
<c pleafures began to grow above his head, as briars in a neglected
" ground, and to be multiplied fo much more as there was no dif-
" creet hand to weed them out *."
It would be well if he had not had fo many companions in his
misfortune ; but the multitude of them is very great, particularly
amongft young people, who have any advantage above others in
their condition or fortune.
There are few found to imitate the holy man Toby y whom all
young perfons ought to take for their example in that age, of
whom the fcripture obferves, that IVhen he was younger than any of
tie tribe of Nephthali, yet did he no childi/Ji thing in his ivor\.
Moreover when all -went to the golden calves, which Jeroboam King of
Ifrael had made, he alone fled the company of all, and ivent to Jerufa-
lem to the temple of the Lord, and there adored the Lord God of Ifrael f .
What an excellent pattern is this for young people, who enter into
the world, and which they ought frequently to place before their
eyes, as being propofed by the Holy Ghoft for that intent.
There are fome, though few who imitate this example ; God has
always fome faithful followers, who bend not their knees before
nor permit themfelves to be corrupted by the contagion of
the
* Lib. a. Conf. c. 3. f Tob. i. 4, j, 6.
In CHRIST i. AN PIETY. 243
the world. To the end, Theotime, you may be of that number, I
give you this fo neceflary, but little known admonition, and con-
tinue the following advices.
ADVICE II.
That ike chief car$ of young men, who enter the world, ought to be the
prefervation of the fentiments and praclicss of piety > which they have
obferved in their youth.
THE reafon of this advice is, becaufe the firft fource of the
diforder of young perfons at that time, fprings from the
change of their fentiments concerning piety, and the abandoning
of their former religious exercifes, fuch as daily prayer, reading
pious books, frequenting the facraments, converfation with virtu-
ous perfons, and efpecially advifmg with a difcreet director.
Virtue is always the fame, and what age or circumftances foever
you be in, you always belong to God, and are bound to ferve him
faithfully.
Again if you be obliged to virtue, you are alfo obliged to all the
means neceflary for acquiring and preferving virtue ; fuch are the
practices we have fpoken of above. If you be truly in earned in
the bufmefs of. your falvation, you will never fail in thefe efTen-
tial duties. The moment you leave them off, your ruin is at hand.
Be diligent in praying, in reading good books, in frequenting the
facraments, in converfmg with virtuous perfons, but particularly in
difclofing your interior to fuch a fpiritual advifer, as can beft help
you to amend. It is too common a misfortune among all young
people not to confult knowing and zealous perfons about the affairs
of their fouls, but to fly from thofe who might confirm them in good
or reclaim them if they be gone aftray. They fo long purpofely
decline thefe fpiritual helps as at laft to exclude themfelves from all
means of being reformed.
Act not in this manner, Theotime ; remember that St. Auguftine
attributes to this caufe the diforder he fell into at the end of his
ftudies, becaufe he had no one to take care to root out the vices
which then grew up in his foul. Forget not alfo what the fcrip-
ture recounts of King Joas ; Joas did that which was right be^
fore the Lord all the days that Joiada the priejl taught him *. He no
fooner ccafed to be governed, by the advice of that holy man, than
he became wicked and made an unhappy end.
R2 AD-
* 4 Kings xii. a.
244 The INSTRUCTION of YOUTH
ADVICE III.
'That young men mujl Jly ivicked company^ efpecrally where there is
likely to be any freedom of converfation or friendfbip.
THE firft fnare the Devil fets at that time
for the falvation of young people, is wick-
Chap. VL ed company : we have fpoken above how hurtful
it is, principally at that time, when it is dan-
gerous beyond imagination. The world abounding with it, it is
very difficult to efcape being entangled. Befides, they have not as
yet fuffkient judgment to difcern, nor fufficient difcretion to avoid,
nor courage to refift it. The wicked befiege them continually, to
draw them to their diforders, as it is faid in the Proverbs *. They
tell them, they muft do as others do ; an ill-timed civility leads
them away, and a vicious (hame hinders them from withflanding
their wicked folicitations : thus they foon find themfelves overcome
and perverted.
Dread this precipice, if you tender your falvation; you can ne-
ver fufEciently apprehend the danger. Befeech God daily that he
would deliver you ; be not pleafed in the ways of the wicked : turn
away, fly and forfake them.
Among wicked company, above all avoid thofe with whom
your fituation or circumftances fhould otherwife engage you in fome
degree of familiarity. You will meet with them more frequently,
you will have more trouble to refift them j we more eafily permit
ourfelves to be won by thofe that render themfelves agreeable.
King Joas, who had lived fo holily during his youth, under the
direction of the high prieft Joiada, was fo far perverted by his
courtiers, as by their folicitations to fall into idolatry. Stand upon
your guard, I fay, that at leaft you may not be corrupted by them,
although you cannot abfolutely avoid meeting fuch company : fly
their ^converfation as much as you can; when you cannot avoid
them, (lay not long with them, find fome means of withdrawing
from them.^ O.Y&e^ime t how happy would you be, if after this fo
dangerous a time of youth, you could fay with truth as King David y
The cords of the wicked have encompajjed me y but I have not forgot thy
Itfiu f. Thou haft protefted me from the nffembly of the malignant ; from
the multitude of the worker f of iniquity J.
A D-
* Chap. i. f Pfalra cxviii. 61. Pfalm Ixiii. 3.
in CHRISTIAN PIETY.
ADVICE IV.
That they mujl apply themfelves quickly to fame bufinefs, which may
employ their time, and make them avoid idlenefs> which is then
more dangerous than at any other time.
IDlenefs 15 the greateft caufe of the diflblutenefs of young men
when they come from fchool. It is the mother of vice, and
very hard to be avoided at that time. Nature of herfelf is inclined
to it, efpecially in youth after labour which fuppofes fome reftraint,
fuch as that of ftudy, or other youthful employments. Hence
when they begin to enjoy liberty, and become their own mailers,
they then the more eafily abandon themfelves to idlenefs, as they
have a long time fighed after it, and know not the neceflity of
being employed at that time, nor the great evils idlenefs will ex-
pofe them to. In this floth vice and ill habits grow up in a
{hort time, as it happened to St. Augujline. They think of nothing
but play and paftimes, of indulging their pleafures, and of herd-
ing with thofe companions from whom they can neither fear re-
proach, nor expect advice.
To avoid this mifchief, Theotime, I advife you to fly at that time
this pernicious idlenefs. Apply yourfelf betimes to a regular em-
ployment, and chiefly to that which is neceflary for you, to make
you expert in the profeflion you embrace j both God and your own
confcience oblige you to it. Add thereto the fludies beft calculated
to improve your mind, as of hiftory, as well facred as profane,
chronology, geography, languages, good authors, and other like
ftudies, which are commendable, profitable, and pleafing. If
you are defirous of being well employed, you will find more than
enough to fill up your time; and befides the profit of your labour,
you will enjoy therein great contentment and fatisfaftion of mind,
far beyond all this world can afford. Read Part III. Chap. VII.
ADVICE V.
That young people muft avoid three ordinary caufes of their ruin at that
time. Play, Wine, and Impurity.
THESE are the three great rocks on which at this time
young people fplit, and to which idlenefs and company
bring them, and caufe their fhipwreck. Some are loft by an in-
ordinate love for gaming, which occafions an exceflive lofs of time,
together with that of their fortune, vexation and defpair, and
R 3 . makes
246 The INSTRUCTION of YOUTH
makes them frequently fall into fome notorious extravagance.
Others by the excefs of wine and good cheer, which they then
feek as their chief happinefs, which, befides the ruin of their
health, and fortune, is frequently the caufe of fad mifchiefs.
Others, and the greateft part, by the deteftable fin of impurity,
which fo univerfally pofTeiTes young people, principally at that
time ; and many by all thefe together.
I befeech you, dear Theotime, to obferve attentively thefe three
precipices you are to avoid at that time. See what we have faid
above of each of thefe in Part III. Chap. VIII. and in Part IV.
Chap. XX. Ufe all poflible endeavours to fly them, and be con-
fident, that upon this flight depends your prefent happinefs, and
eternal falvation.
ADVICE VI.
That they miift avoid at that time irrefclttticn concerning the Jl ate they
ought to choofe y and after the choice^ not change eafily, nor 'without
great reafon.
THIS is alfo an advice of much importance for young perfons,
when they are at the time of choofing a condition of life,
not to be too long unrefolved. This irrefolution hinders them
from applying themfelves to any fettled employment ; it makes
them lofe much time, which might be ufefully employed; it
expofes them to many temptations, oftentimes to fadnefs and
difcontent ; and when it continues long, it renders them unfit for
any thing that is good all the reft of their life, as we daily fee.
A young man muft then refolve in good time on the ftate he will
embrace, obferving neverthelefs in this refolution the conditions
we have fpoken of, above.
But when his determination is once prudently fixed, he ought
to avoid inconftancy and change, which is yet a greater mifchief
than the firft irrefolution.
The evils which this inconftancy caufes in a young man, cannot
be fumciently exprefied; the Devil makes ufe of it to caft him
into melancholy, vexation, and difquiet ; from thence into a long
idlenefs, to make him lofe unprofitably the beft part of his life,
arid hinder him from making himfelf capable of any good employ-
ment. He there takes occafion of moving him to impatience, to a
diftafte of virtue, to a relaxation in his religious exercifes, of
drawing him into great temptations, and often plunging him into
vice.
This
CHRISTIAN PIETY."
247
This made the wife man fay, that As a bird that ivandereth from
her nefty fo is a man that leaveth his place*. For as that bird finds
neither repofe nor fecurity, flying up and down without meeting
with any refting place, expofing her life to many dangers, fo an
unconftant man finds no quiet, but expofes his foul to many
difficulties.
Avoid then, Theotime, this inconflancy ; and if you be difturbed
with it, be allured that you are expofed to a very dangerous evil,
and a great temptation. This mifchief is frequently the punifh-
ment of the fins' of youth ; wherefore humble yourfelf before God,
and beg of him that he would deliver you from it by his grace, and
beftow on you a conftancy of mind to continue in his will, and
faithfully perform it.
Make a Chriftian choice of your ftate of life j then change not
without great confideration. But if there occurs fome folid reafon
for changing your refolution, truft not to your own judgment, but
to that of difcreet perfons ; and in waiting their advice, remain ftill
in your former refolution, and continue the exercifes you perform-
ed to prepare yourfelf for it, until by difcreet counfel you find an
abfolute reafon for changing.
ADVICE VII.
That ydung men ought toforefee the dangers and obligations of their cal-
ling) and firmly purpofe to avoid thofe dangers , and faithfully to
fatisfy their refpeffive obligations.
I Have fpoken above of the dangers and obligations of divers
ftates, that I might give you this precaution, and make you
take this refolution.
Now I fpeak pot of a flight fore-knowledge, nor of a pafling
refolution, but of a ferious and well meditated forefight, and of a
long and repeated refolution.
But to render it efficacious, I defire two things of you. The firfl
is, to befeech God frequently that he would aflift you with his holy
grace, to avoid the dangers you meet with in the world, and to dif-
charge the duty of a true Chriftian in your profeffion, and alfo the
particular obligations incumbent upon you. The fecond is, to fet
apart one day every month for reading and confidering what we
have faid of the dangers and obligations of the ftate you have
chofen, in order to reflect ferioufly, and renew your refolution of
R 4 avoiding
* Pror. xxvii. 8,
248 The INSTRUCTION of YOUTH
avoiding the dangers o your profeflion, and complying v/ith its
obligations. ,
ADVICE VIII.
That they mujl accujlom themfelves betimes not to be ajhamed of virtue.
WHEN you fhall be fortified againft all the former obftacles,
there will remain yet one for you to encounter with, which
is that vicious fhame young perfons frequently have for virtue. The
world is fo corrupt, that virtue is become the object of fliame and
confufion. Wherefore I advife you to "accuftom yourfelf betimes to
overcome that foolifh mame, one of the greateft obftacles to falva-
tion. It is moft criminal in the fight of God, to blufh at his fer-
vice; and he will not acknowledge thofe for his fervants, who
have blufhed to fulfil his commandments.
You muft refolutely mafter this fhame, there is only a little
trouble in the beginning ; you muft declare yourfelf early in favour
of goodnefs againft vice, and readily perform the actions of a
virtuous man, without either doing it to pleafe men, or negle&ing
it for fear of them. We muft perform our duty without concern-
ing otirfelves with what the world may fay or think of it, but only
regarding God and the obligations of a Chriftian. See what we
have faid of this fubjeft in Part III. Chap. V.
ADVICE IX.
That they imifl be careful to embrace afolid and real virtue, and not an
apparent and deceitful piety.
THOUGH you be refolved to live virtuoufly, you may be
deceived in the choice of piety, leaving folid and real
virtue, to embrace a falfe and imaginary devotion, which often-
times is more dangerous than bare-faced vice,
Four forts of though neverthelefs very common amongft men
falfe piety. ofallftates, even amongft Ecclefiaftics and Re-
ligious. Now there are many forts of counter-
feit piety.
Firft. The firft fort is of thofe who reft contented
with the gaudy pageantry of piety and virtue,
performing carefully certain outward actions of devotion, as fome
fet forms of prayer, certain abftinences and fafts not command-
ed, or other exterior mortification, fome practices of confrater-
nities,
in CHRISTIAN PIETY. 249
nities, and other like devotions, but in the mean time neglect
interior and folid virtue, that is, the flight of fin, the correction
of their vices, mortification of their paiTions ; continuing always in
the fame vices, proud, choleric, impatient, revengeful, much
addicted to earthly goods, to the pleafures of this life, to excefs,
to vanity, and often to unchafte delights, and to many other
vices.
The fecond is of thofe who are exact in Second.
performing works of counfel, but omit thofe
of command. Such is the piety of the matter of a family, who
accuftoms himfelf to frequent the facraments, to be affiduous in
prayer, to vifit hofpitals, and in the mean time neglects to take
care of his family, to inftruct his children, to withdraw them from
vice when they are engaged therein, to be concerned for the falvation
of all under his roof, to watch over their conduct, to reprefs any
growing diforders, to pay his debts, to reftore ill-gotten goods.
The third is of thofe, who among the things
commanded obferve fome, and neglect others ; Third.
practife thofe which they find eafieft, or con-
formable to their inclination, but omit tho'fe which feem to them
more difficult* For example, there are fome who would not
MTong their neighbour in his goods, yet make no fcruple of taking
away his honour by detraction. Others have an averfion for
drunkennefs, but not for impurity. Others hate lewd actions,
but not unchafte defires and difcourfe. Others love to aflift their
neighbour, but never will pardon an offence. All this piety 'is
falfe, becaufe he who is defective in one commandment is void of
charity.
Th'e fourth is of thofe who obferve the ,
things of obligation which are common to all Fourth.
Chriftians, and perform not thofe belonging to
their particular ftate. Thus for a fuperior, a paftor, a magiftrate,
to live as a Chriftian in general, but in the mean time to neglect
the care of his charge, and the particular obligations of his calling,
is to deceive himfelf with the fliadow of virtue. The duties of
a private man are different from thofe of a public perfonj and in
each condition there are particular obligations, wherein one cannot
fail without being wanting to virtue.
I mould be too long, if I fhould treat of all forts of falfe piety ;
that you may briefly comprehend them, Theotime, I advife you not
to embrace a proud and arrogant virtue, which defpifes others,
which
250 Ike INSTRUCTION of YOUTH
which can fuffer nothing, which takes notice of the faults, of
others, but acknowledges not its own.
Nor a fallen and melancholy virtue, which makes itfelf trou-
blefome and difficult to all, fevere to others, eafy to itfelf ;
ready to blame, but never to excufe, even when there is great
reafon.
Nor a fingular virtue, which fequefters itfelf from the ways of
others, to follow extraordinary practices', new devotions, affected
fingularities, which are often the effects of a fecret and rooted
prefumption.
Nor a mean, filly, and childim virtue, which trembles where it
ought not to fear, ftands in dread where it ought not to doubt,
which makes a fcruple of things which are not fins, but none of
thofe which are.
Nor on the contrary, a ram, and too bold a virtue, which under
pretext of not committing great crimes, indulges many finful li-
berties, which is a great error, becaufe he who contemns fmall
faults, fhall fall into great ones.
Nor an imprudent and indifcreet virtue, which paffes over many
faults which offend their neighbour more than it edifies by the
good it does.
Nor a human and political virtue, which does good for worldly
confiderations, to pleafe men, to be efteemed, to obtain fome end j
briefly, which regards itfelf in all things it performs.
Nor an interefted virtue, which addicts itfelf to good, by reafon
of the benefit and temporal advantage it receives.
Nor a remifs virtue, or of fhort continuance, which 5$ dejected
by the leaft obftacle, and fhaken by prefent difficulties.
Carefully avoid all thefe kinds of virtues, Tbeotime y or rather all
thefe faults which deftroy true virtue ; labour to fhun them, and
acquire the contrary qualities. Let your virtue be humble in it-
felf, fweet and charitable towards others, not fingular; which
loves the order of the church, and conduct of its paftors ; rational,
that is, neither too fearful nor too bold ; difcreet in its actions,
difmtereiled in its pretenfions, which feeks only to pleafe God,
and to perform good actions only for his fake ; generous in
the midft of obftacles, and perfevering when furrounded with
difficulties.
AD-
in CHRISTIAN P i E T T. 251
ADVICE X.
That young perfons ought to confirm themfelves more and more in
folid fentiments of faith and religion.
THIS is alfo a very neceffary admonition, becaufe faith is the
folid ground-work of piety, and without her there is no
falvation *. Now you will find in the world many machines
leveled againft this fundamental rock, which you mufl guard
againft. Thefe are impiety, herefy, and licentioufnefs. Impiety
of the wicked, herefy of reformers in matters of religion, and the
licentioufnefs of fome wicked Catholics.
Impiety is a monfter which attacks God himfelf, which lifts up
its head againft heaven -\ and its hand againft the omnipotent, re-
volting againft its creator, to ferve unworthily the creature, and
endeavouring to deface irr its heart the moft holy and inviolable
fentiments which faith, reafon, and nature herfelf had imprinted
there, to abandon itfelf to its paffions with more liberty, and lefs
remorfe of confcience.
Herefy, to follow our own judgment in matters of faith,
(hakes off the yoke of the Catholic church, which is the pillar and
ground of the truth :. And the gates of hellfoall not prevail againft
it . According to the promife of the Son of God, who commands
us to hearken to her, under pain of being eftcemed unbelievers 1[.
So that he who does not acknowledge this holy mother, (hall not
have God for his father according to St. Cyprian, and St. Aagu-
Jline.
The licentioufnefs of wicked Catholics, making them feek means
to flatter themfelves in their vices, emboldens them to take the li-
berty to examine divine truths, and to fubjecl: them to human rea-
fon; thence to fall into doubt, and from doubt into impious opi-
nions, fecret and hidden errors, "which lead them to perdition.
Thefe are the three inpnfters, Theotime, the aiTault of which at
your entering into the world you ought to ftand in dread of: fly
them, and have a horror and abomination for them, as the offspring
of hell, and the plague of man-kind : avoid all thofe in whom you
fhall find them. In the lajl days, fays the great Apoftle, menjhall
be /overs of themfelves, covetous, haughty, proud, blafphemers, tuicked,
and lovers of pleafures more than of Gcd. Now thefe avoid ||.
Hold
* Heb. xi. 6. f Job. xr. t i Tiro. iii. 15. $ Mat. xvi. 18.
f Chap, xviii. 17. j| a Tim. iii. j, 2, 3> 4> J.
252 The INSTRUCTION cf YOUTH
Hold it for an infallible maxim, that there is nothing more cer-
tain than the Chriftian catholic faith. This faith fo fublime in her
myfteries, fo pure and holy in her maxims, fupported by fo great
authorities, foretold by the prophets, confirmed by fo many mira-
cles, cemented by the blood of martyrs, defended by fo many
learned and faintly perfons, embraced by fuch a multitude of peo-
ple, continued during fo many ages, which has never been ihaken,
either by the perfecution of Pagans, or by the falfe doctrine of
he.retics, or by the wicked lives of Catholics.
After all thefe things, fays St. Auflin *, " fhall we doubt to
" enclofe ourfelves in the bofom of this holy church, which ac-
" cording to the confeffion of the whole world, finee the Apoftles
" to this prefent time, by a perpetual fucceflion of bifhops and
" paftors, has always flood on foot, in the midft of a vaft number
<c of heretics, who have in vain aflaulted her, and who have
if always been condemned, either by the judgment of the people
" themfelves, or by the authority of councils, - or by the force
" of miracles ? Not to acknowledge the primacy of this church,
" is an effect of the higheft impiety, or of a rafh prefumption."
Ponder well thefe truths, which are powerful enough to fubdue
the moft rebellious fpirits. Give thanks to God, that he has
placed you in the bofom of his holy church, continue firm and
conftant therein, adhere always to the pious doctrine of this in-
fallible guide, be fubject to her pallors, and to her vifible head the
fupreme bifhop. This is the body of the tree, from which we
muft never feparate to ftick to the boughs. But to preferve your
faith, remember to lead a good life j becaufe the corruption of
faith is an effect of fin. This charge I commend to tkte, fays St.
Paul to Timothy, that thou ivar a good warfare, having faith and a
goad conference, 'which fame rejecting have made jhipiureck concerning
the faith f.
ADVICE XI.
That they muft be Jrrongly fettled in the Chriftian maxims, oppoftte ft
thofe of the 'world.
IT is not fulficient to be eftablifhed in the folid fentiments of faith,
you muft alfo be fettled in the maxims of morality, and of a Chrif-
tian life. The greateft danger. you will find in the world, is that of
corrupting your mind by its falfe maxims, quite contrary to thofe
*f
* L. de util. cred. f i Tim. i. r8. 19.
in CHRISTIAN PIETY. 253
of falvation, by which the judgment being blinded, it is impofiiblc
that our life fhould not become diforderly. When you are come inta
Babylon, (faid the Prophet Jeremy, writing to the Jews in captivity)
you Jhall fee Gods cf gold and offline r, and of fane, and of wood, borne
upon (boulders, catifing fear to the Gentiles. Beware therefore that
you imitate not the doings of others. But when you fee the multitude be-
hind, and before, adoring them, fay you in your hearts ; thou oughtejl
to be adored, Lord*. I fay the fame to you, Theotime, you
will fee men in the world adoring idols, that is, pleafures, vanities,
riches, the flefh, and their paflions ; you will there fee vice honoured,
and virtue contemned ; you will there hear maxims fuitable to the
corruption which the Devil has introduced. Be careful that you
permit not yourfelf to be depraved by the example of the multi-
tude. To prevent fo great an evil, meditate frequently upon the
true maxims of Chriftianity, thofe eternal truths which the
world will not know, yet which will never alter. Imprint them
deeply in your mind, to have recourfe to them there, againft the
example and falfe maxims of the world, that they may ferve you as
fecure rules for the conduct of your life : I (hall give you here the
moft important, which I befeech you to read often.
CHAP, X.
Chriftian Maxims.
. M A ' X I M I.
That -we are not created for this prefent life, but for heaven.
HIS is the fundamental truth of Chriftianity : that there is a
God, and that he has prepared an eternal reward for them
who ferve him ; that this life is but a paflage and way by which we
muft walk towards life everlafting. Here we have no lofting city,
fays the Apoftle : but ivefeek one to come f .
MAXIM II.
'That the mojl Important affair which we have in this life, is our
falvation.
E thing is nece/ary, fays truth itfelfj. What doth it profit a
man, if he gain the whole world, and lofe his own foul .
MAXIM
* Bar. vi. a, 3, 4, 5. f Heb. xJii. 74. t Luke x. 45. Mar. xvi. a*.
254 T& e INSTRUCTION of YOUTH
MAXIM III.
That falvation is not obtained without fame pains.
THIS is what men cannot be convinced of, and yet it is mofl
certain. The Son of God cries out aloud to all Chriitians,
The kingdom of heaven fujfereth violence* : . If any man will come after
me y let him deny himfelf y and take up his crofs y and follow me\. How
narrow is the gate, andjirait is the way y that leadeth to life : and few
there are that Jind it^ ! Strive to enter by the narrow gate : for many t
I fay to you, ftallfeek to enter , and Jh all not be able.
M A X I M IV.
That our chief care in this life mujl be to pleafe God, and live in his
grace.
TO pleafe God his creator, his Lord, and his fovereign good,
is the fole and real happinefs of man in this life: a happinefs,
without which the greateft bleflings are extreme miferies, and
which the great Apoftle wifhes particularly to his dear dif-
ciples, and to all Chriftians. We ceafe not y fays he, to pray for
you y and to beg that you may be filled with the knowledge of his will y in
all wifdom, and fpiritual underflanding : that you may walk 'worthy of
God y in all things plea/ing: being fruitful in every good work y and
encreafing in the knowledge of God^t. Were Chriftians convinced of
this truth, they would fly fin like death itfelf, and feek all means
of pleafing God, and living in his holy grace.
MAXIM V.
That we cannot be in the grace of God without having a conjlant refttu-
tion of never offending him grievoujly on any account wkatfoever.
IN this refolution confifts the practice of the great commandment
of loving God above all things, without which it is impofiible
to pleafe him, and be in his grace ; for he who loves him not, re-
mains in death. Now we cannot love God without this refolution
of never offending him. If any one love me y fays the Son of God, he
'will hep my word; he that loveth me nct y keepeth not my words \\.
MAXIM VI.
That fin is the greatejl evil that can befal man.
SIN offers an infinite injury, to God, which all men and Angels
cannot poffibly repair : it deprives man of the grace of God*
and
* Matt. xi. is. t Matt. xvi. 24. J Matt. vii. 14. Luke xiii. 34.
^ Col.i. 9, 10. II John. xiv. 23, a4-
in CHRISTIAN PIETY. 255
and makes him incur his hatred and indignation ; it caufes him to
lofe heaven for ever, and reduces him to the ftate of eternal dam-
nation: it renders him unworthy of all the graces neceflary to
raife him from that deplorable condition, wherein God, may juftly
leave him as he does many. Is there any mifchief in the world to
be compared to this? Is it poflible men mould think fo little of it,
and not dread fo great an evil?
MAXIM VII. .
That the worJJ of all misfortunes is to die in mortal Jin.
IT is the mifery of miferies, becaufe it is the beginning of eternal
mifery, the lofs of all happinefs, the fource of all evils with-
out remedy, without recovery; in a word, it is eternal damnation.
To comprehend this misfortune, confider if you can what it is to
lofe God, and that for ever ; to be banifhed from heaven, and
that for ever; to be condemned to the flames of hell, with the
devils, and that for ever, without end, without ceflation, without
comfort, without hope: always in rage, always in defpair, for
having fallen into this dreadful calamity, after having been able to
avoid it, after having defpifed God's grace, and loft fuch means of
falvation. O %heotime t is it poflible to think on this misfortune,
and not ftand in dread of it ?
MAXIM VIII.
That this misfortune happens to many, and to thofe ivho think the lead
of it.
IT happens to all thofe who have not time to do penance before
their death, or having time, were not penitent at all, or as
they ought, dying without the difpofitions neceffary for falvation.
For this reafon the Son of God has fo often warned us to take heed,,
ivatch t for ye know not <when the time is* ; you knew not the day nor
the hour\. Be then ready : for at ivhat hour you think not, the foil of
man ivill come J. W^hat I fay to you, I fay to all: "watch .
MAXIM IX.
That nue mujl meditate often on death, judgment, and eternity.
THIS is the chief means to avoid that fo common a misfortune.
He who mall reflect well on the laft judgment, will be
afraid '
f Mar. xiii. 33. f Matt. xxv. 13. Luke xii. 40. Mar. xiii. 37.
The INSTRUCTION of YOUTH
afraid to fall into fin, or to continue in it ever fo little. This is
the advice of the xvife man, which all men ought to have con-
tinually in their memory; In all thy works remember thy la/lend, and
thoufoalt never fin*. This young perfons feldom confider. Think
well on it, Theotime^ that by reflecting on God's judgments you
may avoid olFcnding him.
MAXIM X.
That we muft 1 ferve God for himfelf, and through love.
ALthough the confiderations of death, judgment, and eternity,
be effectual and neceffary to move us to virtue, neverthelefs
we muft not flop there j it appertains only to
Read Part IV. fervile fouls to be guided by fear alone, gene-
Chap. II. and III. rous fouls ferve God through love, and becaufe
and the inJlruElion he deferves to be beloved, honoured, and
concerning commn- ferved. Fear is good, but it muft not be alone,
nion, Part II. love muft perfect what fear has begun. O
Chap. Ill, Art. Theotlme y how is it poffible for a foul to ferve a
IV. God fo amiable in himfelf, and from whom
fhe has received all me poflefles, and expects
all fhe hopes for, otherwife than from a motive of love ?
M A X I M XL
That <we muft have a rule for our conduct, and that this rule ought to
be the law of God y the example and doftrine of 'Jefus Chrifl, and not
the nvorldy nor the example of others > nor cujlom.
IT is a common maxim among men, to do as others do ; and to
bring for a reafon of their actions, that the world does fo j that
it is the cuftom; that fuch and fuch adt fo. This is a wicked, falfe,
and pernicious maxim. Men are not our rule, but God. The
world is all full of error : men, whoever they be, are fubjeft to
failings. God is truth itlelf, he has given us his law to condudt
us, h.e'has commanded us to'hearken to him: Hearyehim\; that is
the rule we ought to follow. " Let not thofe (fays St. Jerome $)
" who make profeflion of being the difciples of ttuth, follow the
" erring multitude. It is moft fafe to follow him who faith, he is
" the way, the truth, and the life." Never govern yourfelf by
the world, by cuftom, or b.y the example of others: and in all your
actions
* Eccli. vii. 40. f Matt. xvii. j. J Ep. ad Celant.
CHRISTIAN PIETY.
257
ations look not upon the practice nor judgment of men, but upon
the law of God, and the dotlrine of Jefits Chrijl and his church,
which he has commanded us to hear and follow, and at nothing
but what ihall be conformable to that infallible rule.
MAXIM XII.
That the world is deceived in all its judgments and maxims.
IT is eafy to manifeft this maxim by induction. The world
places its fovereign happinefs irt riches, it defires them with
carneftnefs, and feeks after them before all things. Truth affures
us, that riches make not a man happy, they are frequently great
impediments to falvation ; Happy is that people whofe God is the
Lord * .
The world makes account, that there is no contentment but that
which is found in the fatisfadHon of the fenfes, and in the plea-
fures of this life. And the truth is, that there is no folid pleafure
but in virtue.
The world places honour in many things which are not honour-
able, as in efteem, reputation, dignities, places of honour, refpeft
of men. But the truth is, that real honour confifts in virtue, and
is infeparable from it.
The world makes courage confift in taking revenge, and in not
pardoning injuries. And the truth is, courage confifts in pardon-
ing, or elfe the Son of God had no courage, when he prayed on
the crofs for his persecutors, and was deceived when he command-
ed us to love our enemies. " Either the Son of God (fays St.
" Bernard^] is deceived, or elfe the world errs." But the Son
of God is truth itfelf, which cannot be deceived : The world then
is miftaken and errs in all its maxims: it is not the world therefore
we are to follow, but Jefus Chrijl.
MAXIM XIII.
*That to be united to God, ive mujl contemn earthly things.
YES, Theotime, for all that is in the world is vanity; there is
nothing folid but God, and in God. Vanity of vanities, fays
the wife man, and all is vanity^. All that is here is nothing, all
pafles like a fhadow and fmoke. For this reafon the Apoftle faid,
I count all things but as dung, that I may gain Chrijl^. And the
S well
* Pf. cxliii. 15. f Serm. 3 de Nativ. -J Ecclef. i. a. Phil. iii. 8.
558 The I N S T R U C T I O N of Y O U T H
well beloved Difciple cries 'to all the faithful: Love not the
nor the things that are in the world. If any man love the world, the
-harity of the Father -is not in him: for all that is in the- world h the
concupifcence ofthefefo, and the conctipifctnce of the- eyes, and the pride
of life. The world pafleth away, and the concupifcence 'thereof*.
" Make choice (adds St. Auguftine} either to fet your affection on
" temporal things > and pafs with time j or to love eternal goods,
" and live, for ever with God j."
-
CHAP. XI.
Of perfeverance*
'HIS, dear Theotimt, is the lad advice I have to give to com-,
pleat your inftruclion, it is the greateft and mod neceffary of
all. It is to no purpofe to have entered the path of virtue, nor to
have made fome prpgrefs therein, except we perfevere to the end:
It is perfeverance which crowns a good life, and deferves the re-
compenfe, that finifhcs the great work of falvation, and introduces
us into eternal happinefs.
It is a great happinefs to have been faithful
Advantage of to the divine grace in youth, and alib to have
perfeverance. preferved virtue at our entering into a Hate of
life ; but it is a fad misfortune, when forget-
ting the great obligations we have of ferving God, and abufmg the
favours we have received from his mercy, we unhappily abandon
it to follow fin. Wo be. to them, fays the wife man, that have loll
patience, and that have forfaken the right ways, and have gone af:de
into crooked ways.- What will they do y when the Lord Jhall begin it
(xaminej ? Theotime, what will they anfwer at that dreadful day
of the divine judgment, when God fhall make them fee the great-
nefs and multitude of his favours, and mail reproach their finful
ingratitude, their infidelity, their inconftancy in his fervice, the
blindnefs with which they abandoned him, who is the fountain of
all bleiTmss, and the fole author of falvation? // had been better for
O ' J
them, fays the Apoftle St. Peter, not to have known the way of
yuftice, than after they have known it, to turn back from that holy
tommandment, which was delivered to them.
There is no queftion but a good beginning in youth is highly
eceflary for a happy end, and a powerful means to attain it, but
it
* i Joh. ii. ij, 16, 17. f Tradl. a in i S.Joan. + Eccli. ii. 15, 16.
z Pct.ii. ax.
:. CHRISTIAN PIETY. 259
it is not always purfued. It happens too often to men as to trees,
which bear fair bloflbms in the fpring, and no fruit in autumn.
The facred fcripture furnifhes us with many examples of thofe who
have finifhed their life in virtue, having embraced it in their
youth; but it alfo produces fome who have not perfevered, to
teach men with what great care they ought to continue conftant in
the way of juitice.
We have a convincing proof of this truth in the example I have
often cited, of king Joas, who having lived in virtue from his
tender youth till the age of forty years and mare, fullied the latter
part of his reign by a difgraceful end.
-But how much more dreadful is the fall of Solomon? That
prince had been favoured in his youth with extraordinary bleffings.
"He had been bred up in virtue by the incredible care of his parents,
as he himfelf teftifies. He was in his youth the moil pure, moft
holy, and the moft accomplifhed of any that ever lived. God had
done him the honour to fpeak to him perfonally, and gave him
permifficn to petition whatever he 'pleafed. He prudently alked
neither riches, nor pleafures," nor glory, nor any of the things
which young people are accuftomed fo greedily to feek after, but
only virtue and wifdom.
God was pleafed with his choice, and endowed him with wif-
dom fuperlatively greater than had yet been, or fhouid be granted
to any man befides. With this great wifdom he fpends the better
part of his life in eminent virtue, acceptable to God, honoured,
and almoft adored by men, who came from all parts of the world
to hear his wifdom ; governing his people with equity and juftice,
inftructing them in the fervice of God by his wife difcourfes, and
by the facred books he had compofed, full of divine wifdom,
dictated by the Holy Ghoft himfelf*. After all this, Theotime,
(who could believe it, if the fcripture had not faid it?) 'after all
thefe favours, and all thefe wonders, this incomparable man fell
fo unfortunately, as to be plunged into the depth of vice and ido-
latry. This great light was eclipfed, this wonderful wifdom per-
mitted itfelf to be furprifed, and letting his heart be overcome by
love of women, loft in a fhort time all his wifdom, and became
infatuated even to fuch a degree, as to commit idolatry with
his idolatrous women, and to adore as many idols as he had women
of different religions f.
82 O,
* Ecclef. xii. 9. f 3 Kings ix
260 The INSTRUCTION of Y.OUTH
O human mifery, how great art thou ! O weaknefs and incon-
ftancy of man ! Who is there that ought not to tremble after this
terrible example ? If the higheft virtues are (haken, what ought
not common virtues to fear ? Woe, and woe again to thofe who
hare loll perfeverance, and who_have departed from the path of
virtue, to go aftray in the broad road of vice !
Dear Theatime y let us learn by this example to ivork out ourfaiva-
tim 'wit}: fear and trembling * ; not to trull to our own part merits,
but to be always upon our guard. Let him that thinketh himfelf to
jland, take heed left he fall 'f. Chrift did not fay, he who (hall have
begun, but be that Jhall perfevire to the end, he (ball be failed \.
To avoid this misfortune, fee here the means
Means to acquire you muft pracHfe.
Perfeverance. r. Be faithful to divine grace; for as the
holy council of Trent fays, " Except we be
" wanting to the grace of God, he will perfedr. in us the good
" work he has begun, working in us the will and accomplifh-
" ment."
2. Live always in humility, in fear, in a diftruft of yourfelf, in
the excrcife of good works : for according to the doctrine of the
fame council, " Although every one mould firmly truft to the
" diviue afiiftance, thofe neverthelefs who think they ftand,
" ought to fear leaft they fall, and work their falvation with fear
" and trembling, by labour, by watching, by alms, by prayers, by
" offerings, by fafts, by charity. Becaufe not being as yet rege-
" nerated to glory, but only to the hopes of enjoying it, they
" ought to ftand in fear of the battle with the world, the flefh,
" and the Devil, in which they muft yet engage, and in which
" they cannot conquer, unlefs by the grace of God they obey the
Apoftle, who admoniihes us not to live according to the flefh ;
" for if we live according to it, we fhall die, but if by the fpirit
' we mail mortify in us the deeds of the flefh, we fhall live."
3^ The third means is diligently to perform thefe five things.
i . To fly the dangerous occafions of offending God ; for he who
preferves not himfelf from danger fhall fall therein. 2. Not to
fall into a remiffnefs, or to rife as foon as we are fallen, becaufe.
that eafily leads to fin. 3. To avoid the fins of omiffion, and
among others, thofe which are ngainft the obligations of one's
ilate j pious perfons are frequently deceived in this point. 4. To
preferve
* Phil. ii. 12. \ i Cor. x. 'i. i Mat. xxiv. 13. Seff. 6. c. 13,
In CH&ISTAN P 1 1 T r.
.preferve yourfelf from a fecret preemption, which infenfibly ming-
ling itfelf with virtue, is a ftrong tendency to vice, and the ruin
of virtue. 5. To avoid a multitude of venial fins, which being
neglected lead to mortal. He that contemneth fmall things t fays the
wife man, Jhall fall by little and little *.
4. The fourth means is, to examine often the condition of your
foul, her habits, her inclinations, her affections ; to difcover thofe
which are ill, and correct them. For this reafon you muft fre-
quently reflect upon yourfelf, and from time to time, or at leaft
once a year, review and renew your interior ftate, that you may
gain the ftrength of a new life in the fervice of God. To read of-
ten the advices given above in Chap. IX. and the Chriftian maxims
in Chap. X.
In fine, the great, neceffary, and moft effectual means, is to
pray much, and beg of God frequently this holy perfeverance.
Hence it is that the Son of God fays, that ive mujl watch and
pray f ; that we mujl pray always : without ceaftng, fays St. Paul
St. Augiiftine fays, that it is only granted to thofe that pray for it*
And the fecond -Council of Orange teaches us, that even " the
< f faithful and faints ought always to implore the divine afliilance,
" that they may arrive at a good end, or perfevere in good
' works f."
O Theotime, how happy would you be, if having begun to ferve
God in your tender years, you take care to fay with David all
your life, Thou hajl taught me, God, from my youth : and till nova
I will declare thy wonderful works. And unto old age and gray hairs,
Gcd t forfake nit nrt \\.
In conclufion, dear reader, remember, that life paffes, death
draws near, eternity approaches ', life is but a moment, and on this
moment depends eternity. O moment ! O eternity ! let us at leaft
employ this moment to ferve our Creator, who deferves an eternity
of fervice. Let us confecrate ourfelves entirely during this mortal
life, to that adorable goodnefs, who gives himfelf fully ^to us for
all eternity. Let nothing be able to feparate us from his fervice.
Who Jhall feparate us from the love ofChrift, fays the divine Apoftle*'
O God, permit it not, but caufe, by thy divine bounty, that our
hearts be inferably united to thee , and that, performing thy
will
* Eccli.'xix. i. f Mar. xili. 33- t ^ x ' * $ x Thef ' T * l7 '
<f Chap. ie. k Pfatoi Ixx. 17, 18.
262 T/k INSTRUCTION of YOUTH, &c.
will in all things, we may love thee with perfeverance in this life,
to love, adore, and blefs thee for ever in heaven, where thou lived
and reigncft world without end. Amen*
End of the Firfl Volume.
THE
INSTRUCTION of YOUTH
I N
CHRISTIAN PIETY.
TAKEN OUT OF THE
Sacred Scriptures and Holy Fathers.
From the FRENCH
O F
CHARLES GOBINET, D. D.
VOL. II.
The FOURTH EDITION.
To give fubtilty to little ones y to the young man knowledge and under"
Jlatiding. A f wifemanjhallhear > and Jhall be ivifer. Ptov. i. 4,5.
NEWCASTLE UPON TTNE:
PRINTED FOR AND SOLD BY F. COATES, NEWCASTLE; AND
J. P. COGHLAN, NEAR GROSVENOR-SOJJ ARE, LONDON,
MDCCLXXxTlT,
Ek
A DEDICATORY
PRAYER
TO OUR LORD
JESUS CHRIST.
MY Lord and my God, permit me alfo to confecrate to thee
thisfecond inftruElion, and to implore, thy blejfing upon it. The
favour thou haft been pleafed to beftoiu upon the firft, gives me hopes
that thou haft yet a blejjing referred for this fecond ; and that in con-
ftderation of the fttbjeffs it treats of, which are thy facraments, thou
wilt not fail to blefs it. The -whole deftgn of it is to inflrucl thy children,
to teach them to frequent and male a good ufe of the facraments which
thou haft inftituted, as means to convey grace to their fouls, and not to
defpife fuch rich prefents beftowed on them for fecuring their falvation.
We fee to our great grief, that few have that efteem for the fa"
frame nts which is due to them } and that for want of the knowledge
of their excellence, their dignity, and the benefits ivhich from thence
arife to its, many either neglect to approach them, or at leajl do not al-
ways take care to bring along with them fuitable difpofi lions. Thou offer eft:
them thcfacrament of penance, that thereby they may be freed from the
Jlavery of fin ; but, like the Israelites in the ^Egyptian bondage, they
choofe rather to continue captives. Thou beftoweft upon them celeftial
food to nourijh, and toftrengthen them, whom thou haft received into thy
favour ; but be'caufe they are ignorant of the excellence of this gift, they
neglecJ to partake of it, and thus permit their fouls to ftarve in the de-
fert of this mortal life. This bread of angels agrees not with their
depraved appetite, that prefers the onions of -<9gypt before this hea-
venly Manna. Divine Jefus, open their eyes, who live thus con~
tented in their mifrry. Make them feel the weight of their chains ;
make them fenfible of the danger of that fervitude, wherein they are de-
tained by ftn i make them ajhamsd of fer*jing the Devil t that enemy of
a 3 thy
i* 'A Dedicatory Prayer, teV.
thy gfary> ond their own falvation. Grant them grace to afpire to that
liberty, which thy children enjoy : to this end may they embrace the
fiveet yoke of penance, and thereby be entirely converted to thee, by
their acJions tejlifying the ftncerity of their hearts. Grant that they
way encreafe and be Jirengthened in thy grace by means of this celejlial
bread ; and that by frequently feeding upon thy precious body and bloody
they may happily pafs through the dangers of this, life to the land of pro-'
mife, 'which is thy heavenly kingdom^ where thou livejl and reignefl
eternally,
TO
TO THE
READER.
THERE prefent you, Dear Reader, with this fecond inJlruElion,
for the ufe of young- people, and all fuch as are pleafed to make
ufe of it y that they may learn how rightly to employ thofe two
great means of falvation, Penance and the holy Eucharijl. I have
difcourfed already of thefe two facraments in the fecond part of the
firft inJJruBion : but I did it with that brevity, which is necej/ary to be
cbferved in matters, treated of only incidentally. Since that time I have
cbferved, that what I then faid of them was not enough to convey unit
the minds of youth a right knowledge of thofe two facraments. There-
fore it feemed to me very proper, that they Jhould have a book,
whereby they might be folidly injlrucled in 'what concerns thefe two im-
portant fubj eels, 'which they might make ufe of with Advantage, 'when,
defirous of returning to God by a fincere change of life, they Jland in
need of making a general Confeffion of thtir life pajl. This book may
again be a help if after fuch a general confej/ion, they are willing to
continue in the frequent ufe of thefe two facraments, thereby to preferve
the grace of God, and to advance in virtue. This was my motive for
undertaking this injlruclion. In the Jirft four parts of the inftru&ion
concerning penance are pointed out the proper means to return to God :
The firft of which is an exhortation to a change of life, and totally
to addicl ourf elves to virtue. In the fecond is fhewn the way to compafs
this defign, by treating at large of contrition ; of the enormity of fin ,
and the practice of this great virtue. In the third and fourth are ex-
pounded facramental confeflion, and fatisfaction. In the ffth part
are contained the means of preferving the grace, which we have re-
ceived by this facrament.
The inftruction which follows concerning communion may alfo
ferve for the fame end. This divine facrament // one of the chief
means, which God has bejlowed upon us to preferve us in his grace.
Hence it is eafy to perceive, that this inJJrucJion is not fo much a fecond
look, as a continuation or conclufion of the firji. I have taken an occa-
fton to intermix fame necejjary points , which we are obliged to know ; as
the
tf To tie R E A D E R.
tie explication of the principal myfteries of our faith, which I have
placed in the firjl part of the inftruftion concerning communion, together
with the expofttion of the three theological virtues, faith, hope, and
charity, which you will jind in the fecond part of the fame inftruclion:
virtues which are the ground-work' of our falvation, and upon which ,
ff the houfe of God, raifed by his grace, is built *." / have alfo
talen occajion to explain the commandments of God in the examen of
fins, that per Jons may find in this book alone the explication of the prin-
cipal points of Chriftian docJrine which every one is obliged to know.
It is my mo/} earnejl wijh, Dear Reader, that God will enlighten
your foul rightly to under/land the truths, which he hath comprifed in
thffe life-giving facraments, and that you may draw in abundance from
thefe fountains of falvntion the celejtial waters of divine grace, which
3vill preferve you in this life from the mortal heats of Jin, and, render-
ing you fruitful in virtue and good works, make you worthy of everlajling
tiff, the feward of pious endeavours.
* St. Aug. de verb. Apoft.
THE
( vii )
THE
CONTENTS
Second
OF THE
VOLUME.
INSTRUCTIONS on PENANCE, &c.
an exhortation to en-
gage young perfons to return
to God by penance, and a ferious
amendment of life Page I
Chap. i. An exhortation, by which
God calls upon men, and particu-
larly young people, to return to
him by permnce %
Chap. ii. Reflections upon the pre-
ceding exhortation ; and firit on
the contents 3
Chap. iii. Second reflection, upon the
goodnefs of God, in exhorting
us to our converfion ibid.
I.
Chap. \v. Third reflection, on the
injury thofe do to God -who re-
fuie to be converted, or defer
their converfion j
Chap. v. Fourth reflection, upon,
God's anger again/t thofe, who
refufe to yield to thefe exhorta-
tions 6
Chap. vi. Of the great punvfhment
which God inflicts upon thofe,
-who refufe or defer their conrer-
fion g
Chap. vii. The conclufion of this ex^
limitation ii
PART
OF contrition la
Chap. i. What xve are obliged
to do in virtue of the precedent
exhortation ibid.
Chap. ij. What penance is 13
Chap. iii. What contrition is 15
Chap. iv. Of the qualities or condi-
tions which true contrition ought
to have 16
Chap.-?. Of perfect and imperfect
contrition ao
Chap. vi. Of the means to obtain
contrition aa
Cha$, via. Of the firft means to ob-
II.
tain contrition, which are avoiding
fin, doing works of penancei
and prayer 24
Chap. viii. Of the motives of contri-
tion, and firft of the grievouf-
'nefs of fin 25
Chap. ix. Continuation of the fame
fubject, of the grievoufnefs of
(in 27
Chap**. Another demonftration of
the grievoufnefs of (in 29
Chap. xi. Of the dreadful effects of
mortal iio. 31
Artids
via
The
CONTENTS
Article i. The fad effects of fin in
-the foul . 33
Art. 2. Of the effects of fin in heaven
and upon earth 35
Art. 3. Of the effects of fin in hell 37
Art. 5. A continuation of the fame
fubjedi 39
The conclufion of this article, of
the pains of hell 44
Art. 5. Of the effects which fin pro-
duces in refpect of GodhimfeJf 4?
Art. 6. Of the effefts of Cn in the
perfon of Jefus Chrijl 4 j
Chap. xii. The practice of contrition
upon the precedent motives 51
Chap. xiii. Examples of repentance
taken out of holy writ 53
PART
III.
OF confeffion 57
Chap. i. Of the inflitution and
neceflity of confeffion ibid
Chap. ii. What facramental confef-
fion is 59
Chap. iii. Of the conditions requifite
for a good confefBon 60
Chap. iv. Of the defects in confef-
fion 6z
Chap. v. Of the conditions neceflary
to make the confeffion entire 63
Chap, vi. Advice concerning the
number of fins 65
Chap. vii. Advice concerning the
circumftances of fins ^ 66
Chap. viii. How great an evil it is to
conceal a mortal fin in confeffion 68
Ckap.\-K. Of the preparation for con-
fei'Iion, or examination of con-
fcience 73
Chap. x. Of the diiHnction which
muflr be; made betwixt mortal and
venial fins 75
Chap. xi. Of the confefiion of venial
fins 76
Chap. xii. Of interior and exterior
fins, or the fins of thought 'and
action 38
Chap. xiii. Of fins of commiffion
and omiflion . 80
Chap. xiv. Of the fins of ignorance,
frailty, and malice 81
Article I. Of the fins of igno-
rance ibid.
Art. a. Of the fins of frailty 83
Art. 3. Of the fins of malice 84
Art. 4. Of the fins which fpringfrom
a vitious habit 86
Chap. xv. Of (ins that are committed
through error or doubt 87
Chap. xvi. Of the fins which we
commit in others 89
A table of fins 91
The examen on the firft command-
ment ibid.
Sins againft faith ibid.
Sins againft hope 91
Sins againft charity. ibid.
Sins againft the virtue of reli-
, gion ibid.
Sins againft the care we are bound to
have of our falvation ibid.
fSecond
: I Third
Fourth
Fifth
Commandment ib.
96
ibid.
93
ibid.
94
o
c
I <j Sixth
x Seventh
I Eighth
** I vf L J
-c I Ninths .
H (.Tenth j
The examen on the precepts of the
church ibid.
The exanaen concerning the feven
capital fins ibid.
Of the fin of pride ibid.
Of covetoufnefs, luxury and floth 98
Of gluttony iHd.
Of envy ibid.
Of the fin of anger ibid.
The examen of the fins which one
commits by another ibid.
PART
OF fatisfaction 99
Chap. i. What fatisfaction is ib.
Chap.ii. God pardoning the fin, yet
IV.
inflicls a temporal punifhment roa
Chap. iii. Excellent reafons out of
th council of Treat to fhew wi?
Cod,
Tie
CONTENTS.
God, remitting the fin by penance,
obliges the penitent linner to a
temporal punifhment loz
Chap. iv. Wherein fatisfadlion con-
fills, and whether it be eflential to
the facrament of penance 104
Chap. v. Of the conditions which
fatisfaction ought to have in regard
of the Confeflbr 105
Chap. vi. Of the conditions of fatis-
fadtion in refpeft of the penitent 109
Chap. vii. Of the works which may
be enjoined for penance nz
Chap. viii. That the penitent who
truly defires tofecure his falvation,
ought not to fatisfy himfelf with
the penance enjoined him in the
facrament, but he ought to per-
form others ii j
Chap. ix. Of facramental abfolution.
What it is, wherein it confifb,
and what are its effects 115
Chap. x. Of the difpofitions requisite
for receiving abfolution, and the
cafes wherein it ought to be refu-
fed or deferred u6
Chap. xi. 'In what manner a Confef-
for ought to behave in regard to
penitents in habitual fin 119
Cbap.xn. An objection anfwered 134
Ckap. xiii. Oiher objections anfwer-
ed 129
Chap. xiv. Of the choice of a Con-
feffor 15
PART
OF the prefervation of grace after
confeffion, againft a relapfe in-
to fin 141
Chap. i. Of the importance of this
fubject ibid.
Chap, ii. How, great an evil is the
relapfe into fin 143
Chap. iii. Of three great indignities,
which are found in the fin of re-
lapfe, ingratitude, perfidioufnefs,
and contempt of God 144
Chap. iv. Thofe who relapfe fre-
quently into their fins, expofe their
falvation to great danger 146
Chap. v. Habitual relapies into fin
give jn(f ground to fufpefl the va-
lidity of preceding confeffions 149
V.
Chap. vi. An excellent admonition
of St. Gregory t concerning the
falfe repentance of habitual fihners
iji
Chap. vii. By habitual relapfes we
lofe great part of the benefit of
our precedent good confeffions 153
Chap. viii. The la(t ftate of the relap-
fing finner is worfe than the firft 154
Chap. ix. Freqiient relapfts into fin
lead to final impenitence 156
Chap. x. What direflors fliould do
to prevent the habitual relapfes of
their penitents 158
Chap.y^\. Of the means which peni-
tents ought to obferye in order to
avoid relapfss into fin 16*
Vol. II.
INSTRUCTIONS
The CONTENT S.
CONCERNING THE
HOLY COMMUNION.
\
THE Preface Page 165 tion, and the order to be obferved
Of the necellity of this inltruc- therein ibid.
PART
I.
OF the truths we ought to know
concerning the facrament of
the Eucharift Page 166
Chap. i. Of faith 167
Qa'ft. i. What are we obliged to
know concerning faith in gene-
ral ? ibid.
fueft. a. What is faith ? ibid,
^nejl. 3. Who is the author of faith ?
(bid.
Qi. 4. What is the action, object,
and motive of faith ? 168
Qi. 5. By what means does God
reveal the truth unto us ? ibid.
<?. 6. Which is the rule of faith ? ib.
<j>j(. 7. What qualities or conditions
ought our faith to have? 171
Ckap.u. Of the things we are obli-
ged to believe 173
Art. i. What are we obliged to be-
lieve of God ? ibid.
Art. . What are we obliged to be-
lieve of Jefus Chrijl ? 174
1.1. What is Jefus Chrijl ? ibid.
i 2. Why was he made man ? ibid,
i. 3. This incarnation in what does
it confift ? ibid.
Qtt. 4. How was this divine union
accomplifhed? 175
<j)ji. 5. What is it that the Son of
God has done for our redemption ?
ibid.
Art. 3. What are we obliged to be-
lieve concerning the church? 176
Art. 4. What are we obliged to
believe concerning the facra-
ments? 178
Chap. iii. Of the holy Eucharift 179
Art. i. Of the real prefence of the
Son of God in the holy Eucharift,
and of what %ve are to believe con-
cerning this facra.ment ? 180
Art. 2. Of the effects of the holy
eucharift 181
Art. 3. Of the difpofittons required
to communicate as we ought i8
Art. 4. Of an unworthy commu-
nion 184
Art. j. Of the end we ought to pro-
pole to ourfelves in holy com-
munion 188
PART
OF the practice of communion, or
what we muft do to communi-
cate as we ought 190
Chap. \. Of the neceffity of faith to
communicate well ibid.
Art. i. To communicate well, it is
not fufficient to have faith, but we
muft practife the acts thereof, and-
II.
how profitable they are in com-
munion 191
-'Art. i. Of the nature of acts of
faith for communion 193
An act of faith on the real prefence
of Jefus Chrijl in the bleffed fa-
crament ibid.
On the wonders which occur in the
blefTed
CONTENTS*
blefled facrament 193
On the effeds which the holy Eucha-
rilt produces in the foul 195
Chap. ii. Of hope, the fecond difpo-
fition for communion 197
Art. i. What is hope? ibid.
Art. i. Of the advantages which we
expect through hope 198
Art. 3. It is necefTary to difHnguifb
a righteous hope from that which
is vitious 200
Art- 4. The effeds of hope 202
Art. 5. The bjefled facrament of the
EucharUt is of great ufe to fortify
and augment the virtue of hope 204
Art. 6. The pradice of hope is a
good difpofition to communicate
well 206
jfrt. 7. Ads of hope for communion
ibid.
An act of hope before communion ib.
After communion 208
Chap. iii. Of charity, the third dif-
polition for the worthy receiving
of the blefled facrament 210
Art. i. How neceflary charity is, to
communicate well ibid.
Art. 2. We mud carefully diftinguifh
falfe charity from true 212
Art. 3. What true charity is iij
Art. 4. Of the motives of the love of
God zi4
Art. j. Of the particular motives of
the love of God drawn from the
blefled facrament ai6
Art. 6 Of ads of chanty before
communion 217
After communion 218
Ads of love towards Jefus Chrift ^^o
An offering to Jefus Chrijl ibid.
A prayer to Jefus Cbrifl 111
Art.T. Advice concerning the fore-
going forms of faith, hope, and
charity ibid.
Art. 8. Of prayer to the blefled
Virgin, before and after commu-
nion 2ZI
Art. 9. How we ought to fpend the
day of our communion aaj
Art. 10. Of frequent communion 224
Art. ii. When and how often we
ought to communicate? su6
INSTRUCTIONS
S.11
The
CONTENTS.
INSTRUCTIONS on PRAYER.
PART
I.
ON prayer in general 229
Chap. i. On the excellence of
prayer ibid.
Chap. ii. On the neceflity of prayer
Chap. iii. On two kinds of prayer,
mental and vocal 234
Chap. iv. On the conditions of pray-
er 235
Chap- v. On joining almfdeeds and
fading with prayer 239
Chap. vi. On the time and place for
prayer 4 o
Chap.vn. On the invocation of faints
243
Chap, viii On the Lord's prayer 243
Chap. ix. On the angelical faluta-
tion 249
PART
ON meditation, or mental prayer
252
Art. i. What is meditation? ibid.
Art. ^. Without meditating it is
hard to fecure our falvation 253
Art. 3. Meditation is not an inven-
tion of man, but of God ibid.
Art. 4. Meditation is not fo difficult
as many imagine 254
Art. 5. Meditation may be rendered
eafy 255
'Art. 6. Young perfons are capable
of meditation, and have need of
it ibid.
Art. 7. A confirmation of the for-
II.
mer truths out of the facred
fcriptures 357
Art. 8. On the great benefit of me-
ditation ibid.
Art. 9. The method of meditation
*59
Art. ia. Subjects preper for medi-
tation 263
Art. ir. Other eafy and prbfitable
fubjedls of meditation 265
Art. i a. The practice of meditation
267
Art. 13. General advice concerning
MeditatioD 270
INSTRUCTIONS
( I )
INSTRUCTIONS on PENANCE,
AND ON THE
Means of returning to G D by a true Converlion.
I Shall divide thefe inftruHons into five parts.
The Firft contains an exhortation to him, who is in mortal
fm, to return to God by Penance, and a ferious amendment of
life.
The Second treats of contrition, which is the firft part of penance;
of the motives which may excite it, and of the means to obtain it.
The Third treats of confeflion, and what ought chiefly to be
obferved therein.
The Fourth gives inftru&ions concerning fatisfaftion, and the
works of penance, which ought to be performed for fins paft.
In the Fifth we fpeak againft a relapfe into fin ; of its dangerous
confequences ; and of the means to avoid that dreadful rock,
whereon the greateft part of the world are fhipwrecked, and un-
fortunately loft.
PART I.
Containing an exhortation to engage young perfons to return to God by
penance, and a ferious amendment of life.
ALL that we have faid in the firft part of the yiftruftion of
youth, i$ one continued exhortation to young people to live
virtuoufly in their youth, and to correct their lives by penance, if
they be already engaged in fin, as it too frequently happens.
For this reafon it is almoft unnecefTary to exhort them here to
think ferioufly of their conyerfion and falvation : it might fufEce- to
refer them to the reading of that firft part.
Vol. II. B But
The INSTRUCTION of YOUTH
But tliat I may more effectually remove from you, dear Theotime,
CHAP. I.
An exhortathn, by which God calls upon men, and particularly young
people, to return to him by penance.
IT is in the firft chapter of the book of Proverbs, di&ated by
the Holy Ghoft chiefly for the inftruction of young perfons,
where the divine wifdom fpeaks in this manner. Give ear, Theo-
time, to the voice of God, who addreffes himfelf to you, and
comprehend well what he fays.
O children, how long ivill you love childijhnefs, and fools covet thofe
things, which are hurtful to themfclves, and the unwife hate knowledge ?
Turn ye at my reproof: behold I ivill utter my fpirit to you, and will
JJjew you my words. Becaufe I called, and you refufcd: IJlretched cut
my hand, and there was none that regarded. You have defpifed all my
counfd, and have neglected my reprehenfions. I alfo will laugh in your
dejlruclion, and 'will mock, when that Jhall come to you, which you
feared." 'When fudden calamity JJjall fall on you, and dejlruclion, as a
tempeft, JJjall be at hand : when tribulation and diftrefs Jhall come upon
you : then JJjall they call upon me, and I will not hear : they JJjall rife
in the morning and JJjall nctjind me : becaufe they have hated inJJrucJion,
and received not the fear of the Lord, nor confenied to my counfel, but
defpifed all my reproof. Therefore they Jl)all eat the fruit of their own
way, and JJjall be Jitled with their own devices. The turning away of
little ones Jhall kill them, and the profperity of fools Jhall de/lroy them.
But he that /Jjall hear me, JJjall rejl without terror, andjball enjoy
abundance without fear of evils *.
Thus does the Almighty call men to their converfion, and prefs
them to think on their falvation. But I befeech you, Thectiir.e,
be not fatisfied with once reading thofe facred words ; offer not
fuch an affront to the fpeech which God himfelf addrefles to you,
as to pafs it over (lightly ; read it often, till you have perfectly
underftood it, and deeply imprinted it in your mind and heart.
Defift not from reading, until you are refolved to obey, and per-
form what it requires , and to the end it may make a greater im-
preflion, and produce more plentiful fruit in your mind, read alfo
thefe following refkaions. CHAP.
* Prov. i. 32, &c.
in CHRISTIAN PIETY. '* 3
CHAP. II.
Reflections upon the preceding exhortation ; andfirft, on the contents*
IF you confider well this divine exhortation you will find that it
contains five parts.
In the Fir/}, Almighty God, that you may enter into yourfelf,
reproaches you like a tender parent for your blindnefs, which
makes you run after your own deflruclion ; and fhews you that
you act not like a man, but like a child, like an idiot, like a mad-
en an.
Secondly, He exhorts you with a fatherly goodnefs to forfake
your perverfe ways, and return to him by a true converfion.
Thirdlyy Becaufe you have often refilled his divine admonitions,
and the interior motions of his grace, he threatens you with his
anger and fevered indignation, if you continue to defpife his
goodnefs.
Fourthly, He foretels the fad misfortunes that mall befal you
in punifhment of your obduratenefs : the bare reading whereof is
fufficient to make you tremble with dread and apprehenfion.
Laftly, he oppofes to thefe misfortunes the bleflings promifed to
thofe who hear his voice, follow his admonitions, and live accord-
ing to his holy will.
CHAP. III.
Second reflection, upon the goodnefs of God in exhorting us to our con-
verfion.
COnfider^r^, and weigh attentively, that God, thoi/gb of-
God, who invites you to return to him fended, invites us
by repentance and a holy life, is he whom you to repent.
have mod grievoufly offended, whofe friendfhip
you have flighted, whofe indignation you have incurred. Through,
fin you are become an enemy to God, who may juftly deflroy
you for ever. Yet he is the firft that invites you to be reconciled
to him, and urges you to return to his favour. He himfelf feeks
you, he prevents and exhorts you to return to your duty, but all
to no effect !
You cannot find a fimilar example amongft men, of one who,
being offended, goes to meet his enemy and invite him to a recon-
B 2 cilkition;
INSTRUCTION of YOUTH
(filiation j yet this example of God himfelf, who does much more
for your fake, does not foften your, heart into repentance. Can
there be an obduratenefs like this ?
But confider in the fecond place, the exalted
The greatnefs of dignity of the perfon who preiTes your return
him ivho invites us to his favour ; it is no lefs than that of God
to repent. himfelf, who is infinite in greatnefs, in power
and majefly : before whom all the grandeur of
the world is but duft and afnes ; who makes the powers, of hea-
ven and the pillars of the firmament to tiemble. This God, fo
great and powerful humbles himfelf fo far, as to go and meet a
wretched 'creature, an ungrateful and rebellious man, who has for-
gotten the favours of his creator, defpifed his commands, and for-
feited his friendfhip ; God feeks man even in the bottom of that
abyfs, into which mortal fin has plunged him, in order to folicit him
to come forth, offering his hand to draw him from that depth of
jnifery : yet this hardened wretch (huts his ears, that he may not
hear the voice of God who offers his releafe. This is you your-
felf, Theotime, who treat in this manner Almighty God, when
you refufe to obey his voice, who calls you to repentance. If a
King mould mew fuch bounty towards a criminal, and the wretch
mould refufe the favour of his prince, would it not be without
example, and would not men fay, that he had loft his fenfe and
reafon ? What ought you not to fay and judge of yourfelf, who
at thus in refpecl of God ?
Thirdly, If God received any benefit by your
God invites with- converfion, this might fomewhat (though but
out inter eft. little) diminim your efteem for that exceffive
bounty which he manifefts by feeking you firft.
-But the truth is, he can receive no advantage; all that he feeks is
your good, and not his own : he will not be more happy if you are
faved, nor lefs bleffed if you be damned j God is no lefs glorified
by his juftice, than by his mercy. What doth it profit God, it is
faid in the book of Job, if thou be jujl ? or iuhat doft thou give him
if thy way be unfpotted *. The whole advantage accrues to yourfelf,
not to him ; it is your happinefs, and not his. Indeed he takes a
great pleafure in extending his mercy, and exerting his goodnefs
towards thofe who do not render themfelves unworthy of his fa-
vours , notwithftanding which he will rejoice hi the punifhment of
the wicked. As 'the Lord, faith he, rejoiced upon you before doing
good
* Job. xxii. 3.
in CHRISTIAN PIETY. e
good to you, and multiplying you : fo he Jhall rejoice dejlroying and
bringing you to nought *.
Muft not our obftinacy be defperate, which ftands out againft fo
dilinterefted an invitation to mercy, and continues fo long infenfiblc
to the concerns of falvation? We may well cry out with St. Jerome^
f{ O the mercy of God and the ingratitude of man ! after repeat-
" ed offences God calls us to repentance, and yet we refift the
" ftrongeft attempts of mercy for our converfion."
CHAP. IV.
Third reflection, on the injury thofe do to God -who reftife to be converted,
or defer their converfion.
AS the goodnefs of God to fmners feems not to be able to ad-
vance farther than to feek and court their friendftiipj fo
the wickednefs of man cannot reach to a higher pitch, or do a
greater injury to God, than by neglecting and defpifing the won-
derful goodnefs he manifefts on this occafion.
In order to judge of the greatnefs of this injury, we need but re-
flet on the behaviour of God toman, and on that of man to God.
The divine goodnefs makes that condefcenfion to man which
man denies to his* fellow creature. It may fometimes happen,
that the offender begs pardon of the offended, and fues for a re-
conciliation : then particular reafons maybe affignedj either he is
inferior to the perfon offended, or has received former favours,
perhaps expects a continuance of them, or dreads fome prejudice,
and therefore feeks to regain the friendfhip he has loft. But that
a perfqn heinoufly offended by his inferior, againft the ftricteft ties
of humanity and gratitude, and from whom he can never expert
a favour, nor fear an injury j (for example, a mafter, fuperior,
king, or benefactor;) that this perfon mould feek his friendfhip by
whom he had been grievoufly offended, is what one man never
does in regard of another. .Yet God does this with refpeft to man,
that is a mafter to his fervant, a king to his fubjeft, a judge J:o his
criminal, and, that I may comprife all in one word, God to his
rebellious and ungrateful creature ; in this he manifefts a goodnefs
and love which are his fpecial attributes. In this is charity, fays St.
John, becaufe hefirjl loved UJ f. Even then, fays St. Pau/ t when we
B 3
* Deut. xxviii, 63. f I Job. if, xo.
6 The INSTRUCTION of YOUTH
were enemies, we were reconciled to Godly tie death of his Son*. And
how does man behave on this occafion?
You know without doubt, Theotime, what his duty is ; it is to
yield to this affectionate love, and caft himfelf into the arms of
this infinite goodnefs, which invites him fo gracioufly : but be
amazed at what he does, and what you yourfelf have fo frequently
repeated.
This God, whom you have fo grievoufly
AJtngular affront. iFended, feeks after you firft, and exhorts
you to return to him, with a gracious offer of
pardon. This God, fo great and powerful, who has no need of
you, invites and entreats you to return to his favour. To him
will arife as much glory from your damnation, in punifliing you
by his juftice, as from your falvation, in making you partake of
his mercy : yet out of a pure defire of your happinefs, he ftcops
fo low as to invite, and urge your converfion, and you will not
hearken to him, but refufe, or at leaft delay being attracted by his
love, or doing what he requires of you, although the advantage be
all your own. Can there be an affront like this?
Job in his afflictions complained, that even his fervants did not,
j-egard him, but infolently fcoffed at the requefts he made them.
1 called my fervant y and be gave me no anfwer, I entreated him with my
cwn mouth-\. Judge then how juftly God may complain of you, whilft
you continue in your evil ways, and remain deaf to his remonftran-
ces: will not he have reafon to make the fame complaint as he did
in times paft of the Jews ? I have fpread forth my hands , fays he,
all the day to an unbelieving people , ivho walk in a way that is not good
cifter their own thoughts^. That which a mafter will not fubmit to
in refpect of his fervant, who is but a man like himfelf, God does
in regard of you, and you are inflexible : or what is ftill more, God
condefcends lower to you than a fervant will to his mafter, by
preffing and entreating you to be reconciled, as if he flood in
need of your friendihip.
CHAP, V.
Fourth refieEliony upon God's anger again/} thofe who refufe to yield tt
thefe exhortations.
THE injury of this refufal being fuch as I have faid, or rather
above all that we can think or imagine, it is certain that it
highly
* Rom. v. JQ, f Jobxix. 16. $ Ifai.lxv. a.
in
CHRISTIAN PIETY.
highly provokes God's anger againft thofe who render themfelves
guilty thereof: " How great is this injury, and what chaftifements
" ought it not to expel : when man, a vile worm of the earth,
" is fo impudent, as to refufe to hear the voice of his creator*,"
tvho fpeaks to him in order to his falvation.
This refufal greatly provokes the anger of Almighty God, as it
is a contempt of his divrne words and admonitions. Of all injuries,
contempt is the moft infupportable ; and of all contempts there is
none greater, than that by which one refufes a reconciliation with
his fovereignj particularly when he offers it himfelf, and exprefles
his defire of it. What muft then the like contempt be, when
fhown to Almighty God himfelf ?
We need but confider this attentively, to perceive how injurious
it is to Almighty God, whofe indignation it raifcs againft thofe
who render themfelves guilty of it.
In the 65 th chapter of Ifaias God numbers up God's own ex-
the iniquities of his people, and after reproach- prejjion of his an~
ing them for their enormous ingratitude, he ger.
fays, that he will deftroy them for all their
crimes, and particularly for their contempt of thofe mild exhor-
tations which he fo often made them for their converfion and fal-
vation. And you that have forfaken the Lord, that have forgotten my
hily mount, I will number .you in the fii-ord, and you Jhall ali fall by
Jlaughter becaufe I called, and you did not anfwer : Ifpoke, and you did
not hear : and you did evil in my eyes, aud you have cbofen the things
that difpleafe me f .
In the following chapter he repeats the fame menaces, where he
fays, that as the wicked take a delight in the things that difpleafb
him, fo he will take a pleafure in bringing upon them all the evils
that they feared ; and then adds the reafon ; Becaufe I called, and
there was none that would anfwer : I havejpoken, and they heard not \,
He fpeaks more effectually in the 7th chapter of the prophet
Jeremy : And now, becaufe you have done all thefe works, faith the
Lord ; and Ihavefpoken to you rifing up early, and fpeaking, and you
have not heard : and I have called you, and you have not anfwered
I will do to thif houfe, in which my name is called upon and in whicfj
you trtift, and to the place which I have given you and your fathers,
as I did to Silo. And I will cajt you away from before my face, as I
have cajl away all your brethren, the whole feed of Ephraim $.
B 4 And
* S. Bernard Serm. 45. de diverfis. f Ifai. Ixv. 11, 14. J Ifai. Ixvi. 4.
$ Jer. vii. 13, 14, ij.
*
8 The INSTRUCTION tf YOUTH
And to (hew how great his indignation was againft that people
for flighting his words, and the exhortations which he had fo of-
ten made them for their converfion, he forbids his prophet to pray
for them, and to oppofe himfelf by his prayers to the defign he had
to punim them, and revenge himfelf. 'Therefore do not then pray for
this people , nor take to thee praife and f application for them t and do not
with/land me : for I luill not hear thee *.
Could God give a ftronger proof of his indignation againft
thofe who refufe to be converted, fmce he will not that others
ihould appeafe him by their prayers, or endeavour to hinder the
execution of his juftice ?
But if he was thus exafperated againft the Jews, how can we
expect he mould be lefs fo againft Chriftians, and againft us,
Theotime, who equally contemn his divine grace, and who continue
in our diforderly and fmful ways, after fo many prefling exhorta-
tions to leave them ? " For all that God fpoke to the people of the
" Jews, ought to be underftood of us, if we commit the fame
" faults that the Jews did f.
CHAP. VI.
Of the great punijhment which God inflicJs upon thofe "who refufe cr
defer their converfion.
AL L the paflages I have alleged, fufficiently mew the
heavy chaftifement which God infli&s on thofe who thus
contemn him : the fcripture contains many more. But we need
not fcek farther than in this exhortation of God, which we have
fpoken of above. Learn from God himfelf what you ought to
fear, and the misfortunes that will befal you, if you refift any
longer the defire he has of your falvation.
This punimment is contained in thefe words. I 'will laugh a
your definition, and mock : words full of terror, which ought to
make all thofe tremble who are in mortal fin. It is for fuch (ac-
cording to the advice of St. Gregory ), " to learn hence from the
" mouth of God himfelf, in what manner he will punifh thofe
" whofe converfion he has expected a long time, but all in vain."
By thefe words God threatens to revenge himfelf of thofe at the
hour of their death, who continue in their fins; to punifh their
wicked
.
* Jer. vii. 16. f S. Hier. in c. vii. Jerem. J Lib. 18. raor. c. 7.
i CHRISTIAN PIETY. 9
wicked life with an unfortunate, end, and treat them at that laft hour,
as they have dealt with him during their life. Is not this moft juft
and reafonable ? They abandon God during their life, and God
abandons them at the hour of their death. They refufe to hearken
when he fpeaks, and preffes them to their converf;on , they arc
deaf to his admonitions, and will liften to nothing but their own
pailions, and follow nothing but their pleafures : their whole con-
duct is a general contempt of God, who by a juft but dreadful
punifhment will al in refpec~l of them as a provoked enemy, who
feoffs at his conquered foes, and infults over that excefs of mifery,
to which he fees them reduced.
He will behold them furprifed by fome dreadful accident, or a
mortal illnefs, which in a fmall ti^ne will carry them off: he will
fee them trying all means to efcape, overwhelmed with grief,
troubled with fear and trembling, tormented with the remorfe of
their guilty confciences, calling to him for fuccour and deliverance,
when it is too late : he will become deaf to their prayers, as they
would not give ear to his admonitions: he will not hearken to
their deftres who were always hardened againft his moft prefling
invitations to mercy : he will not now give them time for repen-
tance, becaufe they refufed it when it was in their power. Thus
will they find themfelves forced to abandon this mortal life, with
all the pleafures which they loved, more than either God or their
falvation, to be doomed to an eternal death, where for fleeting
pleafures they (hall feel everlafting torments.
It is thus, Theotime> that God {hall treat thofe who contemn his
favours, and refufe to hearken to his voice when he invites them
to their falvation. And thus does he treat them dajly j and that
you may better judge of this chaftifement of God, take notice of
three great evils contained in it.
The firft is an unprovided death, which he The evils of this
threatens to thofe who in the courfe of their punijhment.
lives neglected the ordinary means to difpofe
themfelves for it. When fudden calamity Jhall fall on you, and def-
trttcJion^ as a tempejl t Jhall be at hand.
The fecond is an oppreflion of grief, and anguifti in that dread-
ful furprife ; pains of body and ficknefs, anguifh of foul and con-
fcience : When tribulation and diftrefs Jhall come upon you.
The third, which is the moft dreadful, is God's forfaking them
in their laft and frightful extremity j and fo utterly does he aban-
don
io The INSTRUCTION of TOOTH
don them, that he will never more hearken to their prayers and
cries : Then Jhall they call upon me, and I 'will not hear.
All thefe evils will befal them in punifhment of their obftinacy
in fin, and refufal to be converted. Becaufe they have hated in-
Jlruclion^ and received not the fear of the Lord.
I wifh this chaftifement were as rare as it is terrible, but it too
often takes place againft thofe who fo repeatedly contemn his holy
infpiratioris.
All Chriftians who are either dead, or daily
The ivitneffes of die in mortal fin (of whom the multitude is
this punijhment. innumerable) are witnefies of this truth ; fome
of that character, are furprifed by ficknefs or
unforefeen accidents, wherein they die without the benefit of the
facraments, or receive them without any regular preparation, and
in very doubtful difpofitions, or if a fufficient time be granted for
this preparation, they delay until the laft extremity, being more
taken up with the apprehenfion of death, than with the weighty
concerns of falvation ; others have an opportunity of approaching
the facraments, but are void of a true forrow, being more grieved
for the evils that furround them, than from any motive of true
repentance. Thefe, notwithftanding the faireft outward ap-
pearances of a converfion, (which ignqrant people call dying weft)
find themfelves difappointed of that mercy they have fo long
abufed. All thefe, I fay, bear witnefs to this deplorable truth.
In ftiort, Theotimey it cannot be denied but that there are a
great number of Chriftians damned : it is alfo moft certain, that
this happens becaufe they have not done true penance for their
fins before death. And why have they not done it? Death fur-
prifed them in the ftate of fin, and did not give them time or
means to do penance, or at lead to perform it as they ought. But
how happened it that they were fo furprifed? unlefs, by the juft
judgment of God, whofe menaces were executed, wherewith he
fo often threatened to punifh their obdurate hearts, by furprifing
them when they thought the leaft of it, and abandoning them at
the hour of their death.
They muft be extremely deaf, and in a deep lethargy, who are
not awakened with thefe thunder-claps ; they muft be very infen-
fible, not to fear the dreadful effe&s of thefe menaces of Almighty
God, which daily befal numbers. Apprehend this greateft of all
mis-
tn
CHRISTIAN PIETY. it
misfortunes. That which happens to many may perhaps happen
to you; and if it mould, you are loft for ever.
CHAP. VII.
The conclujicn of this exhortation.
AS this folemn exhortation comes from God, it is proper alfo
that he himfelf mould conclude it, and that we mould learn
from him what we ought to refolve and perform, after we have
heard his voice that calls us to our falvation. St. Paul exhorts
Chriftians not to be rebellious to the voice of God, and not to imi-
tate the obduratenefs and rebellion of the Jews, which God punim-
ed fo rigoroufly : Wherefore, (as the Holy Ghoft faith) To day if you
Jhall hear his voice, harden not your hearts, as in the provocation ; in
the day of temptation in the defert, 'where your fathers tempted me*,
He goes on, and urges ftrongly this advice, as well in this
chapter as the following ; where he mews, that the Jews were not
rejected by God, but for their incredulity and refiftance to his
words. To whom did he fwear that theyjhould net enter into his reft :
but to them that ivere incredulous ? and we fee that they could ntt enter
In becaufe of tinbelief\.
He adds afterwards, how Chriftians ought to fear the like
chaftifement : Let us fear therefore left the promife being left of enter-
ing into his reft, any afyoufhould be thought to be 'wanting. Let us
hajlen therefore to enter inti that rejl : left any man fall into the fame
example of unbelief i.
About the end of this Epiftle, he renews this fo important are
Admonition by thefe words, which ought to be engraved on the
hearts of Chriftians. See that you refufe not him that fpeaketh. For
if thofe efcaped not ivho refufed him that fpoke upon earth ; much more
Jhall not we } that turn away from him that fpeaketh to us from heaven 6,
Thefe admonitions the Apoftle gives to all thofe whom God has
fo favoured as to call them by his voice to their converfion. Con-
fider them attentively, with the reafons he alledges, and think well
on what you have to do, Aflure yourfelf, that it is to you that God
addrefles himfelf, when you have heard the above-mentioned pref-
fing exhortation, which he makes with a view to your converfion.
Be afraid of falling into the hands, of that divine juftice, which
punimed
* Heb. iii. 7, 8, 9. f Heb. iii. 18, 19. J Heb. iv, i, n. Heb.
I N s T R y c T i o N of YOUTH
punifhed the obftiiwcy of the Jews.. Yield at laft to the voice of
God, and to the defire he has of your falvation; make now a firm
refolutioii of returning to him by penance, and a perfeft change of
lift i for the effecting which I propofe the following means.
PART II.
Of CONTRITION.
CHAP. I.
What ive are obliged to do in virtue of the preceding exportation.
WE read in the AcJs of the Apoftles, that the Jew and other
inhabitants of Jerufalem, having heard the firft fermon
which St. Peter made them concerning the death and refurreclion
of the fon of God, upon the day of Pentecoft > were fo moved,
that they immediately defired to know what they fhould do to be
fared. Now when they had heard thefe things, faith the fcripture,
they had compunction in their hearty and they faid to Peter and to the
reft of the ApojJlcs : What flail <we do t men and brethren ? But Peter
fcdd t') them : Do penance, and be baptifed every one, of you in the name
of Jefus Chrifiy for the remijjton of your fins : and youjhall receive the
gift tf the HclyGhoJl*.
Dear Theotime, if the words, which you have read above, have
made that impreflion on your mind, which they ought, your
heart will certainly be foftenec? into compunction, unlefs you be
more hardened than the Jews. I cannot believe this of you ;
wherefore, methinks I hear you enquire of me, what muft I do,
that I may obey the voice of God, and become a good and real
convert ?
To which I anfwer with the prince of the Apoftles, do penance
for your fins, and receive the facrament, not of baptifm, which
having once received, you cannot repeat, but of penance, to ob-
tain hereby the remiffion of your fins, and the grace of the Holy
Ghoft, which will aflift you to lead a new life. Let us betake
ourfelves to holy penance, which is a fecond baptifm, a baptifm
of tears and forrow, to cleanfe therewith all our fins. " Let us wafh
" our confciences with tears, who have defiled our lives by fin f."
Let us weep in the fight of God our creator, and caft ourfelves into
the arms of our heavenly Father, whilft yet he has them open to re-
ceive
* Afts ii. 37, 38. . f S. Ambros.
in CHRISTIAN P i E T T. 13
eive us, ami fo lovingly calls us to him. Let us not delay, left he
may fhut them in punifhment of our incredulity : Let us prevent
his anger by having recourfe to his mercy. Let us go therefore ivitb
confidence , faith that divine Apoftle, to the throne of grace : that iue
may obtain mercy, and find grace in ft afonabk aid*.
CHAP. II.
What penance if.
SINCE we cannot return to God after fin by any other way,
than that of penance; it is of the lad importance to know
what this is, without which we cannot be faved. Except you be
penitent, youJJjall all tikeivife perijh f.
This penance which is fo necefiary may be confidered two ways :
as a virtue, and as a facramenr, for it includes both thefe excel-
lent qualities.
1. It is one of the Chriflian virtues, which has for its object and
end the deftru&ion of fin in him who has committed it, and the
{atisfa&ion of the divine juftice by forrow and good works.
2. It is alfo one of the feven facraments of the new law, being
raifed to that dignity by Jefus Chri/l, when he gave to his Apofdes
and their fucceflbrs power to forgive fins.
As a virtue, divines define it thus. A virtue Pf nance as a
or gift of God, which makes us deplore and virtue.
hate the fins which we have committed, with a
purpofe to repair pad faults, ad never to offend in future.
Its principal a&s are ConfeJJlon, Contrition, and Satisfaction.
ConfeJJlon is a declaration or acknowledgment that we have
finned before God, by which we own ourfelves guilty, and wor-
thy of punifhment : it being certain, that the firft ftep neceflary
to obtain pardon for a fault, is to acknowledge it, and declare
ourfelves guilty. It was for this reafon that David faid, that he
had confefTed his fins before God, and had obtained pardon J. ,
Contrition is a regret or forrow for having offended God ; ac-
knowledging the crime is not'fufficicnt to obtain pardon, except
we aifo teflify a regret and difpleafure of heart, without which it
is impoflible to obtain it.
Satisfaction is a punifhment voluntarily fuffered to comper.fate
the injury done to divine juftice, which, in pardoning fin, obliges
the
* Heb. iv. 16. f Luke xiii. 3. J Pfalm xxxi. 5.
14 The INSTRUCTION of YOUTH
the penitent to undergo a temporal punifhment. " Hence hcj
" who does penance, ought to offer himfelf to endure, and to be
** chaftifed by God, in this life, that he may avoid eternal punifii-
" ment*." St. Aiigujline begged of God, that he would be pleafed
to chaftife him in this world, fo that he would pardon him in the
next. " Here burn, here cut ; fo that thou fpare hereafter."
As thefe three a&s compofe the virtue of
Penance as a penance, they alfo make up the parts of the
facramtnt. facrament, which Jefus Chrift has inftrtuted
upon this virtue. The words of this inftitution
are thefe, fpoke, to his Apoftles on the day of his refurredlion :
Receive ye the Holy Ghoft : Whofe fins you Jh all forgive, they are for-
given them : and ivhofe fins youjhall retain, they are retained \.
By thefe words he has given power to the Apoftles and their
fucceffors to remit and to retain the fins of the faithful ; and by a
neceflary confequence he obliged the faithful, who fhould fail into
fin, to put themfelves in a ftate fit to receive that remimon, and
to have thofe difpofitions without which a fin cannot be pardoned
either by God or men, which are confejjion, contrition, and fatis-
facJion. ConfeJJlon, by which the delinquents declare their fins to
him who has power to judge, to wit, the prieft-, becaufe a judge
cannot pafs fentence upon a crime, if he know it not, or it be not
brought before him to judge; contrition, becaufe a fin cannot be re-
mitted to him who does not declare his forrow before the judge :
zndfatisfaftion, becaufe to receive a remiflion, one muft be difpofed
to receive it upon the conditions that (hall pleafe him who gives it,
and with that reafonable chaftifement that he fhall think proper to
impofe. So thefe three acls, ferving as difpofitions for the remif-
fion of fin, ferve alfo for the matter of the judgment, which the
prieft makes of the fame fin, and of the abfolution he pronounces
by virtue of the power which Jefus Chrift has given him.
Thefe two things joined together, viz. the acts of the penitent
and the abfolution of the prieft, conftitute the facrament which we
call penance ; whereof thefe afts are the matter, and abfolution
the form, which are the two parts neceflary for a facrament.
Behold, Theotime, what penance is. It is neceflary that you
fhould preferve in your mind this idea, and the diftinction novr
made, as the ground-work of all we fhall fay on this fubjecT: : be-
caufe- to effect die true conversion, of which we are here fpeaking,
penance
* S. Ambrof. ia Pfalm xxxvii. f Job. xx. a> 23.
n
CHRISTIAN PIETY.
penance is requifite both as a virtue, and as a facrament. The
facrament is neceflary, becaufe by it we receive the forgivenefs of
our fins. The acts of this fame virtue are likewife neceflary before
the facrament, to difpofe one to receive it ; and after having
received it, to fatisfy God, and preferve one's felf in grace. *
CHAP. III.
What contrition is.
IN treating of the acts or parts of penance, I begin with con-
trition, as being the mod neceflary j for without it the pthers
are of no value, and it may fupply their want in cafe of neceflity,
on condition that it include the will to confefs, and fatisfy when
we are able. Wherefore read attentively what follows.
The council of Trent gives us a perfect idea
of this great action, when it defines it to be Contrition Je-
" A grief of mind, and a deteftation of fin fined.
" committed, accompanied with a refolution
" not to commit it any more*."
It is a grief of mind, that is, a regret and interior difpleafure,
which is conceived in the heart for having offended God. And a
detejlation, by which word is meant a hatred and an averfion which
one has to fin, in looking on it as a wicked thing, and as the
mortal enemy to our falvation and the glory of God. With a refo-
lution not to fin any more. This is a neceflary confequence of the
grief and hatred of fin. For he who has a regret for an evil, and
truly detefts it, has alfo a will to avoid it ; if he has not this will,
it is certain he has neither forrow nor averfion.
By this definition you fee that contrition is Contrition con-
compofed of three interior acts, a forrow, a tains three afls.
deteftation, and a good purpofe. Deteftation
is the firft act and the ground-work, on which are raifed the other
two. For he who conceives in his heart a hatred againft fin, has
a forrow for having committed it, and a purpofe not to commit
it any more. So that we muft chiefly apply ourfelves to form this
deteftation of fin.
That we may arrive at this, we muft underftand the malice of
fin : for \ve only hate and detcft thofe things we know to be evil.
There
* Con. Trid. SefT. 14. c. 4.
i5 The INSTRUCTION of YOUTH
Inhere are in fin two evils, the evil of the
<Tivo evils in Jin. fault, and the evil of the punljhment. The firft
is the Injury, which by fin is done to God.
The other is the hurt, which the fame fin draws upon us in punim-
ment of the injury done to God. The one regards God, the other
our falvation: both of them render fin infinitely deteftable. The
evil of the fault, becaufe it offends God, and the evil of the pain,
by the mifchief it brings upon us, the lofs of God's grace, and the
incurring of eternal damnation.
Indeed, Theotlme, can any- thing be more deteftable, or create
in u? a greater horror, than the caufe which produces thefe two
evils ? Sin offends God fo highly, and is fuch an injury done to
him, that men and Angels together are not able to comprehend
how heinous it is. Is there any evil more heinous and deteftable ?
By the injury it does to God, it feparates us from him, caufes us
to lofe his grace, excludes us for ever from his glory, and renders
us obnoxious to everlafting mifery : can we fpeak, or think of an
evil more dreadful, and which deferves more our hatred and de-
teftation?
Let us go farther, and confider fin not only in general, and as
it is in others ; but as it is within ourfelves, and fay to our pwn
hearts, by fin I have offended my creator, my redeemer, my be-
nefator, my all : a God, infinite in greatnefs, in goodnefs, in
holinefs ; without caufe, without reafon ; only through my malice
and blindnefs : why then have I not a horror of myielf, and of
the evils I have done ?
By the fame fins I have loft the grace of God, I am become his
enemy, I am deprived of heaven, I am fallen into the flavery of the
jDevil, and made a vi&im of hell. O fin, how horrid art thou !
O fin, why have I committed thee ! O fin, I hate and deteft thee
with all my heart, and above any thing that is deteftable in the
world. / have hated and abhorred iniquity *.
C H A P. IV.
Of tie qualities, or conditions, ivlich true contrition otiglt to lave.
WE fpeak not here of perfect contrition (whereof we fhall
treat in the following chapter) but more generally of the
conditions which grief, neceffary for obtaining the remiffion of
fin, ought to have, whether it be perfed, or imperfeft ; and I fay
this
* Pf. cxviii. 163.
in CHRISTIAN PIETY. 17
this contrition muft have four qualities, it mud be interior, fuper-
tiatural, uniixrfal, and fovereign : take notice of thefe qualities,
for they are of great importance, and many are deceived herein.
1. Contrition, or forrow for fin, ought to be
interior, that is to fay, from the heart j when Firft quality*
it is only in words and outward appear-
ance, it is not contrition, but an iilufion : the heart muft fincerely
produce the fentiment and forrow which the words exprefs : for
this reafon the council faid above, that it was a forrow of mind,
and a deteftation of fin : now this deteftation is an act of the will.
The fcripture fays, that it is a conversion, that is, a return of the
heart to God : Be converted to me with all your heart*. That we
muft feek God by penance, and in feeking we {hall find him; Ttt
fo, if thou feek him with all thy heart, and all the ajjliElion of thy foul \
God rejects the repentance of the Jews, who rent their garments,
as exterior demonflrations of their forrow, which never reached
the heart. Be converted to me, faid God to them, with all your
heart, in fajling, and in weeping, and in mourning. And' rend your
hearts, and not your garments J.
Indeed there is nothing more manifeft both from fcripture and
reafon, than that repentance ought to be in the heart, that is,
in the will : that as the will was the caufe of fin, fo alfo it may
be the caufe ot forrow, and produce repentance. The heart
muft revoke the evil, which it has wilfully committed, and deleft
fin, which was formerly the object of its affection.
2. It is not fufficient to deteft fin in the
heart; it muft alfo be detefted upon a good Second quality.
motive, that is, upon a motive fufficient to ob-
tain pardon for the fin. This motive, that it may produce that
effect, muft be fupernatural, that is, one of thofe which God has
revealed, and which we know by faith : beCaufe an action purely
natural cannot deferve the fanctification of the foul, which is
wrought by grace, and is a thing above nature. Hence we afligned
the fecond quality of contrition to be fupernatural, that is, con-
ceived upon a fupernatural motive, and confequently by a motion
infpired by God.
Thefe fupernatural motives have relation to two heads, viz. to
that which concerns our fupernatural good, which is eternal hap-
pinefs ; and to that which regards the glory of God. I fay, our
fupernatural good; becaufe the natural goods, as life, health,
Vol. II. C honour s
* Joelii. xi. f Duet. iv. p i Joel. ii. xa, 13.
r8 The INSTRUCTION of YOUTH
honour, riches, are not able to raife fuch a forrow for fin, as wiS"
obtain pardon from God. This we muft take notice of: fuch was
the forrow of Sau/, who did not grieve for his fin, but for the
lofs of his kingdom, which he faw God would deprive him of.
Such was the forrow of Ant:ochus t who did not weep for his
crimes, but the great misfortunes with which he found himfelf
overwhelmed. Such many times is the grief of Chriftiins- who
'crave pardon for their fins, when they are furrounded with
afflictions, that affect them more fenfibly than the evil they have
committed by their fins, which moves them little or nothing. It
is very true, that afflictions make us return to God, and he fends
them for that effect : but there is a great deal of difference between
the occafion which makes us do an action, and the motive for
which it is performed. Afflictions ferve as an occafion to return
to God, becaufe they awake us from the ileep of fin, make us en-
ter into ourfelves, be forry for the crimes- that caufed them, and
have recourfe to God for our deliverance: but they ought not to
ferve as a motive to deteft our fins ; becaufe that would be only a
pure natural forrow, which avails nothing towards reftoring us to
the grace of God. "We muft have a nobler motive, and returning
to God by afflictions, deteft our fins, by reafon of the danger to
which they expofed our eternal falvation ; or, which is a better
motive, becaufe they have infinitely offended the honour of God.
3. We have faid, that contrition muft not be
Third quality. only fupernatural, but alfo fovereign, that is,
it does not fuffice to deteft fin upon a fuper-
natural motive, but this motive fhould furpafs all others that
come into our mind, and hold the chief place : fo that we fhould
rather deteft fin, by reafon of the damage it brings to our falvation,
or the injury done to God, than for any natural evils it may pro-
duce, and be refolved to fuffer them all, rather than commit one
mortal fin.
Becaufe fin is the fovereign and the greateft of all evils. For if
we confider the offence, there is none more heinous ; and if we
confider the punifhment, there is none more dreadful. This is the
reafon why we cannot deteft it fufEciently, but by deteiting it
above all natural misfortunes.
Herein yet we muft mark well, that this
Remark. greater deteftation does not confift in being
more fenfible, more lively, or more vehement
than
in CHRISTIAN P i E T r. ip
than the hate and deteflation of other evils, becaufe that is not ne-
teflary, nor always in our power : but this is to be underftood of
the notion or judgment which we make of fin, accounting it really
the greateft of all evils, as in effecl: it is", and detefting it in this
view above all others, and purpofmg firmly not to commit it any
more upon any account whatfoeven
We are yet to obferve, that to have that de>-
teftation of fin above all evils in our heart, it Obferve.
is not at all neceflary that every evil in particu-
lar mould be confidered, as death, torments, infamy, and the like;
but it fuffices that they mould be propofed in general Indeed it
is not advifable to propofe them feparately,' left their reprefentation
fliould make the mind either to waver in its refolutions, or to
make them with fuch raftmefs and prefumption, as would be for-
gotten on the firft arifing temptation, as it happened to St. Peter.
It is fufficient to think fin the greateft of all evils which can ever
befal us ; to hate and deteft it, as fuch ; to make a refolution not
to commit it any more, whatever misfortune may happen to us j
trufting in the mercy of God, and hoping he will either free us
from thofe mifchiefs, or that he will give us ftrength to fupport
them by his grace, rather than offend him.
4. The fourth quality of contrition is, that Fourth quality.
it muft be univerfal in refpecl: of all mortal fins,
that is, we muft deteft all, without excepting any, with a refolu-
tion never more to commit any one mortal fin. The Holy Ghoft
pointed out this quality, when he faid, that we muft do pe-
nance for all the fins we have committed. If the wicked do pe-
fance for all his fins, living he [hall live andjhall not die *. "We muft
convert ourfelves to God with all our hearts, that is, the heart
muft be wholly offered to God, and not divided, fo as to give one
part to God, and the other to fin. Their hearty fays he elfe-
where, is divided^ now theyjhall pefi/Jj f . The reafon is evident,
becaufe mortal fins cannot be remitted but all together, fince man
cannot referve in his heart an affection to any one mortal fin, but
he will of neceflity incur the hatred and difpleafure of God. The
contrition therefore, which one may think he has for other fins,
cannot juftify him in the fight of God, as it is falfe and imaginary ;
becaufe if he really hates any, he hates all fins, there not being
any one which docs not incur damnation, and infinitely offend
God. C 2 Hence
* Ezech. xviii. i. f Of. x. .
i* The INSTRUCTION of YOUTH
Hence it is, that thofe deceive themfelves who pretend to re-
pentance, and yet refufe to pardon injuries, or to be reconciled to
their enemies } thofe alfo who will not reftore the goods they have
unjuflly gotten, and thofe who perfift in the immediate occafions
of fin, and fuch like : in a word, all thofe who have any wilful
attachment to any particular mortal fin, which yet they are not
fully refolved to break, are not true penitents.
CHAP. V.
Of perfect and imperfecJ contrition.
THIS diftinction is grounded upon what we faid above of the
two forts of evils which are found in fin, to wit, the injury
done to God, and the damage brought on our own fouls.
When we hate fin, by reafon of the fupernatural goods which
it deprives us of, as the grace of God and eternal life ; or becaufe
of the punifhment it draws upon us from Almighty God, it is an
act of cotitritiotty but an imperfect one, becaufe we confider no-
thing but our own intereft ; and this act is called attrition.
But when befides this motive we raife our thoughts higher, and
hate fin as being an affront to the fupreme goodnefs of God, who
deferves to be loved above all things, even more than ourfelves,
and whom we are obliged to love, although there were neither a
heaven nor a hell , it is an act of perfect contrition, which pro-
ceeds from charity , and the pure love of God.
In either kind of contrition, there is a fear and love of God,
but differently. For in, attrition there is a fervile fear, dreading
punifhment j and an imperfect love, which makes us only regard
God as the author of our falvation, and love him for our own ad-
vantage. In contrition there is a filial fear, and a perfect love or
charity ; which makes us more concerned for the honour of God
than our own welfare.
By the one and the other we hate fin j but by the firft we hate
principally the punifhment of fin, and fear that more than the fault,
or offence of God. By the fecond we deteft principally the of-
fence of God, and fear that more than the punifhment.
But here we mufl take notice of a point of
Remark. great concern: when we fay, that in attrition
we fear more the pain than the offence ; this
in CHRISTIAN P i E T T. 21
more, or this excefs, is not to be underftood of a pofitive prefe-
rence or efteem, by comparing the punifhment with the offence.
For he who* weighing thefe two together, fhould fay, either ex-
prefly or tacitly, that he fears more to be damned than to offend
God, would commit a mortal fin ; but this is to be underftood
only of, as we may call it, a negative, or abftractive preference j
as for inftance, when one thinks of the punifhment of fin, without
reflecting on the offence of God, which occurs not to his mind ;
and, not thinking of it, he flops as it were only at the punifhment
which occurs, as being more fenfible, and conceives a horror of
fin, and detefts it upon that account, without rifing higher, or
thinking of the offence.
But if it chance that any one think exprefly both of thepunffi~
tncnt of fin, and the injury which thereby is done to God, com-
paring the one with the other ; fuch a perfon would be obliged to
deteft them both, according to their merits, that is, the offence
more than the punifhment. I fay more t not as to the greatnefs, or
vehemency of the fear and deteftation, but as to the preference
which the will conceives of the one above the other, that is, de-
tefting the offence more than the punifhment.
In practice, Tbeotime, we fhould always en-
deavour to have them both; for to content Practice.
ourfelves only with imperfect contrition, is the
part of a mean fpirit, and a token of a fervile and mercenary
foul ; befides it would be apt to raife doubts of conference \ be-
caufe it muft be very difficult toconfine one's felf to an imper-
fect contrition, grounded only on a motive of fear, without openly
preferring our own intereft to that of God, and our falvation to
his glory. On the other fide, an act of perfect contrition is an act
of the higheft perfection, and to perform it is a very difficult
thing ; it is not ufual, neither can we, ordinarily fpeaking, afcend
at one ftep to the higheft and moft perfect acts of a virtue :
wherefore we muft begin with thofe of the lpv/er rank, and by
them mount up to thofe of an higher clafs ; as nature herfelf
teacheth us in all her productions. But obferve, it frequently
happens, that we are deceived on this occafion ; for many are
perfuaded that they have perfect contrition, as foon as they have
pronounced thefe words, / deteft my fins, becatife Gad is infinitely
good. But there is a great difference between faying thefe words,
and conceiving in our heart their true fenfe. '
C 3 Firft
22
The INSTRUCTION of YOTTTH
Firft then, Theotime, begin with imperfea contrition ; and after
having confidered the great and dreadful mifchiefs which are the
efFefts of fin, as the lofs of the grace of God, the lofs of heaven,
and the incurring of eternal damnation, proceed to hate and deleft
it with all your heart, as our moft .mortal enemy ; and love God
as the author of your juftification, who is able to deliver you from
fuch a wretched ftate, and reftore to you what you have loft.
Next raifing your mind, and confidering that fin muft needs be a
horrible evil in itfelf, and ftrangely ofFenfive to the divine bounty,
fince he punifhes it with fo much rigour, go on to the hatred of
fin itfelf, by reafon of the injury it does to God : An injury which
derives its enormity from the fupreme, the infinite bounty, fanclity,
and majefty of God, whom it infinitely offends, and confequently
becomes infinitely deteftable, and which ought to be hated and
detefted with a fupreme, and, if poflible, infinite hatred, although
there were neither a heaven it could deprive us of, nor a hell to
punifh it. See more of this Chap. XII,
I
CHAP. VI.
Of the means to obtain contrition.
F it were the fame thing to have contrition, as to know it, there?
would be nothing more required, than what we have faid, tQ
attain it. But it is far otherwife, Theotime. This great and im^-
-portant aHon is not fo eafy as they imagine, who believe they
have power to produce it every moment. It is a fruit which
comes from heaven j it is a plant which our earth, now become
dry and barren through fin, cannot bring .forth, except it be wa-
tered from above, and prepared by the bleffing or grace of God,
7The Lord) fays the Prophet, will give goodnefi : and our earth, that
Is, our hearts, Jb all yield her fruit*.
It is not fo eafy to clear one's felf of fin, as
Contrition is an to fall into it. A man may quickly caft him-*
inspiration of God. felf into a deep pit by his own fault ; but he
cannot get out without trouble, and the af-
fiftance of another. We fin by our own free will alone, but by
this alone we cannot free ourfelves from fin, unlefs the grace of
God withdraw us frccn it. Deftruclion is thy oivn, Iftael : thy
4>elp is only in me-\. This is an article of faith which has always been
believed!
* Pfalm Ixxxiv. 13. f Of. xiii. 9.
in CHRISTIAN P i E T Y7 23
believed In the church, and which the council of Trent has de-
fined anew. " If any one fays, that without the preventing in-
'* fpirationof the Holy Ghoft, and his fuccour, a man can believe,
*' hope, love, or be forry for his fins, as is neceffary to receive
st j-uftifying grace, let him be anathematized*."
With what fear and trembling ought not thofe fouls to be feized,
whofe confcience tells them, that they are in the unfortunate ftate
of mortal fin? When they reflect that their falvation depends upon
God alone, and that they cannot of themfelves efcape the danger
they are in, except they be withdrawn by his hand, whom they
have fo grievoufly offended, and who is their profefled enemy,
while they continue in that ftate?
What ought dill to encreafe their fear, is, that there is nothing
due to them from God, as long as they remain his enemies by fin,
that he is not obliged to relieve them, having never promifed it to
any one ; but that he may moil juftly leave them in that condition \
becaufe as St. Auguftine fays, " God who has promifed pardon to
" him that (hall do penance, has not promifed penance, to any
" one." What reafons then for fear and trembling, to fee one's
felf in fo deplorable a ftate, wherein he may be juftly abandoned
by God, and left a prey to the enemies of his falvation! What
ought he to do, who confiders himfelf in this danger? Or rather,
what ought he not to do, to prevent the misfortunes which envi-
ron him at prefent, and avoid the eternal lofs of his foul, which
threatens him hereafter ? He mould certainly feek all means
poffible of appeafing God, and regaining his favour, which cannot
be otherwife effected, than by ceafing to offend him, by perform-
ing a&s of condign penance, and by pouring forth his foul in
prayer, that he may obtain the grace of holy contrition.
In putting thefe methods in practice he fhould apply himfelf to
confider the evil he has committed, meditate upon fuch motives
as will imprint in his foul an horror of fin; then propofe to him-
felf the examples of true penitents, imitate them in their repen-
tance, and conquer heaven by the force of tears and contrition, as
they have done.
C 4 CHAP.
* Cone. Trid. SefT. 6. Canon. 3.
34 The INSTRUCTION of YOUTH
CHAP. VII.
Of the mtans to obtain contrition, which are, avoiding Jin, doing
works of penance, and prayer.
I Join thefe three means together, becaufe they are fo infeparable,
that they feem to make but one.
The firft is to ceafe from offending God ;
Firft, avoidjin. for how can you expect from him the fpirit of
contrition, or the holy virtue of penance, whilft
you perfift actually in offending him, and refifting his grace ? or
how can you conceive a true forrow and deteftation of fin, in your
heart, when you take pleafure in committing it ? Sin banifhes all
pious thoughts and holy inspirations, and difperfes and renders
fruitlefs the rains of thofe heavenly graces, which God mercifully
ihowers down upon men, even whilft they are his enemies, as a
blafting north wind, by its cold and drynefs, fcatters the clouds,
difperfes the rain, and parches up the earth. 'The north wind
driveth away rain*. As on the contrary, the fear of God's judg-
ments, which feizes upon finners, is like the favourable fouth
wind, which gathers the clouds, and pours rain upon the earth :
this fear breathes into the foul the thoughts of repentance ; it moves
us to conceive a true forrow for our fins, and perfeft contrition.
The fecond means is the practice of felf-
Secondly, do pe- denial, and a general mortification. Next to
nance. fin, there is nothing more oppofite to contrition,
(which is the fruit of forrow) than a life of
pleafure. Contrition is not found but in grief and affliction, of
which the heart, diverted by pleafure, is incapable. Job, fpeaking
of wifdom, fays, it is not found in the houfes of them that live in
delight-\. Much lefs can contrition, which is the beginning of
wifdom, and the fruit of an afflicted heart ruminating on fin in
the bitternefs of foul, be found amongft divertifements and plea-
fures. Wherefore he who refolves to be penitent and contrite,
ought to banifli far from his thoughts, diverfions and pleafures.
This is properly the work of penance, which muft be accompanied
with failing and alms-deeds.
The third neceflary means is Prayer, becaufe
Thirdly, pray, contrition is a gift of God, which is not due to
us, but proceeds from his pure bounty; we
have, therefore, great need to beg it of him very earneftly, ac-
* Prov. xxv. 23. f Job xxviii. 13.
in
CHRISTIAN PIETY. 25
knowledging our own mifery and the abfolute dependence we
have upon his mercy. Here we muft enter into and humble our-
felves before God, from a conviction of that wretchednefs to
which fin has expofed us in the prayer of the Prophet Jeremias : I
am the man that fee my poverty by the rod of his indignation*. It is
true, O my God, I acknowledge the extreme mifery, to which
thy anger has juftly reduced me. I am now in the darknefs of
fin, inftead of the light of thy grace, v/hich I formerly enjoyed.
Thou haft turned thy hand againft me ; thou has taken away all
my ftrength, and overwhelmed me with bitternefs and affliction ;
my life is fallen into an abyfs, out of which I cannot efcape.
Confidering myfelf in this ftate, I faid, I was loft : but I had re-
courfe to thee, O my God, I invoked thy holy name from the
depth of my mifery. Thou haft gracioufly hearkened to me. Do
not turn away thine ears from the fighs which flow from my heart,
from the cries which I make to obtain thy mercy.
CHAP. VIII.
Of the motives of contrition , andfo'Jlofthegrievoufnefs of fin.
WHEN you implore contrition of God by prayer, and works
of penance, you muft endeavour on your part to weigh
attentively the motives, which are capable of raifing this forrow
in your heart, and to meditate upon the grievouinefs of fin, and
the reafons which may move you to an horror and deteftation of it.
This method is abfolutely necefiary for him, who defires to be
truly converted j though it be little praclifed, as God himfelf
complains: There is none t fays he, that doth penance for his fin,
faying : What have I done \ ?
Do you it at leaft, as you ought, dear Theotime, and with all the
attention of your heart, whilft you read what I fhall here propofe
concerning the grievoufnefs of fin, and beg of God, that he will
make you comprehend this fo important a fubjedt, which without
his grace you will never rightly underftand.
You muft then fuppofe, that the grievouf- The grievoufnefs
nefs of fin is fo great, that it is incomprehen- of fin incomprehen-
fible-, this truth alone may make you judge of Jible.
the greatnefs of it. To comprehend this grie-
voufnefs, you fliould have a true definition of fin, perfectly ex-
plaining its nature j but this is impoffible. The fovereign good,-
which
* Lament. Hi. j. f Jer. viii. 6.
z6 The INSTRUCTION of YOUTH
which is God, cannot be defined, becaufe it is infinite; neither
can fin, which is the fovereign evil. God is infinite in goodnefs ;
fin is infinite in malice: God poflefles all perfections ; fin contains
all wickednefs No created fpirit can comprehend the greatnefs,
goodnefs and perfections of God j fo none but God can underftand
the grievoufnefs, malice, and evils found in fin.
The reafon is very evident, becaufe to underftand well the
grievoufnefs of fin, and the injury it does to God, we muft know
how great, how holy, how good, how perfect God is, in as
much as fin derives its enormity from the oppofition it has to the
greatnefs, goodnefs, and holinefs of God, To know the great-
nefs of an offence, we muft know the greatnefs and dignity of the
perfon offended. For this reafon, to comprehend the grievoufnefs
of fin and the injury it does to God, we muft meafure the great-
nefs of God ; but where is the meafure of this height of all perfec-
tion ? We can never find it, fo neither can we fathom the abyfs of
fin. Who hath meafurcd^ faith ILcclefiafticuS) the height of heaven^
and the depth of the abyfs* ? Much lefs can the greatnefs of God and
the grievoufnefs of fin be meafured. If God be fo high in dignity
and majefty, that no created fpirit can reach him, fin is fo deep in
malice and unworthinefs, that it is impoffible to comprehend it.
We muft not defpair of producing an act of contrition , although
we cannot fully conceive the grievoufnefs of fin. For in faying
we cannot comprehend its grievoufnefs, there is the ftrongeft
xeafon for abhorring it, and lamenting if we be fo unfortunate as
to fall into it. Sin then is fo great an evil, that no created fpirit
can fully conceive its enormity ; that to underftand it, we muft
know God clearly face to face, fince only God himfelf can fully
comprehend it. What horror, what deteftation ought we not to
have for fo great an evil ? and what forrow ought we to have, to,
fee ourfelves, by our own rebellious will, become guilty of it ?
Ponder this well, Theotime, pafs it not over in hafte, for it is
very moving. I fay again, there is nothing that can make us hate
fin more than to know that we cannot comprehend its grievoufnefs ;
it is eafy to prove this by a contrary but very evident reafon^
viz. that there is nothing more powerful to raife in us a kve and
refpect towards God, than when we are fully perfuaded, that he
is fo great, fo perfect, and fo amiable, that his greatnefs and per-
fections do infinitely furpafs all that we can conceive of him. Let
us apply the fame to the grievoufnefs of fin, and the evils which
it
* Eccli. i. 2.
in CHRISTIAN FlET 7." 27
it includes, and we (hall find how deteftable it is. O fin ! Is it true
then that thou art fo great, that I cannot comprehend the heinouf-
nefsof the injury thoudoftto God? and not only I, but all men and
angels together , ? If thy enormity be fo prodigious, how can I but
hate thee ? Is not this fufficient to move me to a horror of thee,
to know thou infinitely ofFendeft a divine majefty ? O monfter of
wickednefs ! he muft needs be blind who is fond of thee ; _O
abyfs of misfortune ! how ought I to fear, left I fhould fall into thy
precipices !
CHAP. IX.
Continuation of the fame fubjeff, the grievoufnefs of fin.
LET us however attempt to gather fome knowledge at leaft of
the grievoufnefs of mortal fin; and although we cannot
comprehend it, as it is in itfelf, let us learn what the Holy Ghoft
has been pleafed to let us know by the facred fcripture. Read,
Theotime, and be attentive.
What is fin?
It is a rebellion of the creature againft his Creator ; a refiftancc
againft his commandments, by which it refufes to obey him, and
be fubject to his holy will. This is what we learn from that
bitter reproach, which God makes to finners by Jeremias. Of old
time thou haft broken my yoke, thou haft bur/1 my bands, (that is, all
the confiderations which kept thee tied to my fervice) and thou
faidjl : I will not ferve *. Behold what fin is, and what you have
committed, as often as you have mortally offended God. Confider
well this definition ; but this is not all.
What is fin?
It is a bafe ingratitude committed againft God, and a forge*.
fulnefs of all his favours. Who is it that fays this ? it is he him-
felf by his prophet. / have brought up children, and waited them :
but they have defpifed me. The ox knoweth his owner, and the afs hif
mailer's crib : but 1/rael hath not known me, and my people hath not un-
derftood\. And in another place, The Moved grew fat, (that is,
Jie Jiath enjoyed abundantly the goods which I have fent him) and
kicked ,-
* Jer. ii. go. f If. i. 3 , 3 .
28 The INSTRUCTION of YOUTH
ticked: he forfoek God who made hint, and departed from Gad bis
Saviour *.
What is Jin ?
It is a contempt of God, and his commandments, by which
one openly difregards his greatnefs, power, promifes, or threats.
/ have brought up children, but they have defpifed me f. By another
prophet he complains, As a woman that defpifeth her /over, fo hath
the houfe of Ifrael defpifed me j, By another he fays, She hath defy,
pifed my judgments, fo as to be more wicked than the Gentiles ; ana
my commandments, more than the countries that are round about her.
For they have cajl off my judgment , and have not walked in my com-
mandments . And by another prophet he reproaches finners with
their contempt : fbe fen honoureth the father, and the fervant his
mafter ; if then 1 be a father, where is my honour ? and if I be #
tnajler, where is my fear ^ ?
What is fin?
It is an injury done to God in his own perfon, and before his
face, without refpedl to his greatnefs and fanctity. What is the
meaning that my beloved hath wrought much wickednefs in my houfe jj ?
For Jerufalem is ruined, and Judo is fallen : becaufe their tongue, and
their devices, are again ft the Lard, to provoke the eyes of his majejly**.
What is fin ?
It is a revolting from God, and a renouncing of his friendfliip
and grace, to follow one's own will, paffions, pleafure, intereft,
and the like. For this reafon divines, after a ferious confideration
of the nature of fin, have thought, that they could not explain it
better, than by faying it was a turning away from God, and a turn-
ing to the creature. Behold, what is done by fin ! Hearken to the
judgment and complaint of God himfelf. Be ajtoniffjed, fays he, O
ye heavens at this, and ye gates thereof be very defolate. For my ffo~
fie have done two evils. They have forfaken me the fountain of living
water (that is, the fource of all good) and have digged to tkemfelves
cifterns, broken cijlerns, that can hold no water ff . The meaning is,
that he who fins, feeks his good and happinefs in creatures, where
he (hall never find it. What greater blindnefs than this ? See
what
* Deat. xxxii. 15. f If. i. a. J Jer. iti. o. Ezech. v. 6. ? Mat,
i. 6. Ji Jer. xi. ij. ** Ifai. iii. 8. ff Jer. ii. 12. 13.
in CHRISTIAN PIETT. 29
what they do, who offend God mortally -, it is in this preference
which we give the creature before God himfelf, wherein the grie-
voufnefs of mortal fin confifts. For as the love of God above all
things confifts in preferring him above all, that is, before one's
own will, paflions, pleafures, honour, and intereft: fo mortal fin,
which is directly oppofite to charity, confifts in preferring all thefe
things, or any of them before God, and choofing rather to lofe
the friendfhip of God, than deprive one's felf of thefe deceitful
goods which he has forbidden. And he who refolves to commit a
mortal fin, in effecT: places on one fide the greatnefs of God, his
favours, his promifes, and menaces ; and on the other fide his own
paflions, pleafures, honours, or riches: and having compared thefe,
fo oppofite objects together, fays within himfelf j I make more
account of thefe imaginary goods, than of the greatnefs of God,
his friendfhip, his promifes, and threats ; all which, I renounce
to gratify my paffions, my pleafure, my ambition, my avarice,
&c. Confider this well, Theotime, that you may comprehend
fomething of the grievoufnefs of fin, and the mifchief you have
brought on yourfelf, when you were fo blind as to fall into it.
CHAP. X,
Another demonftration of the grievoufnefs of fin.
WHAT has been faid is more than enough to form a judg-
ment of the heinoufnefs of mortal fin ; but becaufe the
more we fink into the matter, the more copious is the fubjedt.
Behold yet one more confideration to difcover its enormity.
Sin is a refiftance againft the divine will, or, as St. Ambrofe has
very well defined it, " it is a fwerving from the law of God, and a
" difobedience to his divine commandments." This difobedience
offends God, and injures him fo as to violate the right which God
has to be obeyed and loved by his creatures. It is alfo rcecefTarily
accompanied with all thofe indignities, which we have faid
above are found in fin, viz. rebellion againft God, ingratitude,
contempt, an infult offered to his adorable prefence, and a pre-
ference of the creature before God, a renouncing of his friendfhip,
and many other indignities : all which aggravating circumftance*
demonftrate the greatnefs of the injury done to God.
And
3& The INSTRUCTION of YOUTH
And fince this vile and bafe injury is offer-'
The evil of fin ed to a perfon the moft eminent and of the
proportionable to higheft dignity, whofe authority is boundlefs,
the greatnefs of and infinitely raifed above all that is great :
God. hence it is, that this affront infinitely furpaffes
all the abufes and wrongs that can be offered
to man ; it being a certain rule in morality that an offence derives
its enormity from the greatnefs of the perfon that is offended.
Thus an affront offered to a prince is more heinous than that
offered to one of bafe condition. Now God being infinite in
greatnefs and majefty, an injury offered to him io alfo boundlefs in
its malice and infinite, becaufe the perfon offended is infinite.
Sum up all thefe aggravations together ; an infinite offence com-
mitted againft the infinite greatnefs of God, accompanied with
rebellion, ingratitude, contempt of God and his friendfhip, and
infidelity ; then judge what we ought to fay of the greatnefs of
the injury fin offers to God ; efpecially when we confider it com-
mitted by a wretched creature,' a miferable fervant, a worm of the
earth, which in the fight of God is lefs than nothing; judge then
I fay, if you can, of the greatnefs of the injury ; but you can
never arrive at a perfect apprehenfion of it, although all the know-
ledge of both men and Angels were centered in your foul.
Sin is an affront fo great, that it made St. Auftin y and other
Divines after him, fay, that it were far better the whole frame^. of
the world mould perifh, that is, heaven and earth, and all con-
tained therein, than that we mould commit any one mortal
fin. " Sin (fays that holy Doctor) is to difhonour God, which
f a man ought not to do, although all things, except God, be
" deftroyed."
Sin is fo high an infult, that it made St. Anfelm fay, that " If
" he mould fee on one fide hell open with all its flames; and on the
'* other fide, one mortal fin to be committed ; and that he were
" forced to make choice, he would rather choofe to caft himfelf
" into hell, than fin mortally *." And he adds the reafon.
" Becaufe, (fays he) I would rather defcend into hell innocent
" and without fin, than enjoy heaven, whilft defiled with fin ;
f* for it is moft certain, that only the wicked are tormented in
" hell, and only the juft are bleffed in heaven." Although this
neceflity of choice can never happen ; yet the fuppofition, which
this great Saint makes, manifeftly (hews the grievoufnefs of mortal
fin,
* St. Aofelm ae Cmilitudinibus, c. 190.
in CHRISTIAN PIETY. 31
fin, and the injury which by it is done to God :. and it is grounded
upon this undoubted truth, that the evil of the fault is infinitely
greater, and more to be feared than the evil of the punifhment.
Sin is fo heinous an affront, that if all the men in the world,
and all the Angels in heaven, fhould unite in deploring the in-
jury offered to God by any one mortal fin, and attempting the
reparation of his honour, their atonement would not be anfwerable
to the injury that had been done to his infinite majefty.
Sin is an injury fo great, that only God himfelf was able to
repair it ; and to perform this, it was necefiary that God fhould
reduce himfelf to a ftate in which he might fatisfy, fhould humble
himfelf fo as to become man, and offer himfelf a facrifice to the
divine juftice, the infinite value of which not only equalled, but
far furpafied the grievoufnefs of fin ; two things were here won-
derfully united, the divinity and humanity, " this to be offered,
u and that to give infinite value and merit to the offering f."
In fhort fin is an injury fo offenfive and enormous, that the
flames of hell, which it has enkindled, can neither make fatisfac-
tion through all eternity, nor appeafe the divine wrath againft
thofe finners who had neglected to appeafe God by the merits of
that divine facrifice, and Chrift's precious blood poured out by the
Son of God to cleanfe them from their fins, and purchafe their
pardon.
Weigh well all thefe confiderations, Tkeotime, read them often,
and endeavour, by frequent meditation, to imprint them in your
mind.
CHAP. XI.
Of the dreadful effeEls of mortal fin.
THE beft way to know a caufe, is to confider its effects, fo
the beft means to difcover the grievoufnefs of mortal fin, is
to reflect on the fad effects which follow from it. We have faid
before, that we cannot form a juft idea of fin, which is an infinite
evil, no more than we can of God, who is an infinite good:
neverthelefs as by the effects which we fee of his power, of his
wifdom, of his goodnefs, we arrive at fome knowledge of God :
.fo on the contrary, we may find out in fome degree the heinouf-
nefs of fin, if we do but confider attentively its dreadful effe&s.
AH
* Eufcb. Emif. hora. 6. de Pafcha.
32 ^^INSTRUCTION of YOUTH
All thefe effects are fo many powerful motives of contrition^ to
make us detefl and abhor fin. To difcover them the better, we
lhali obferve fome order, and fearch for them in feveral places,
viz. in ourfelves, in heaven, in hell, in God himfelf, and in his
Son Jefus Chri/l.
ARTICLE I.
27><? fad effeEts of fin in the foul.
I Begin with the death of the foul, becaufe
this is the firft effed which fin produceth,
death of the foul. as foon as it is committed. Sin when it it
compleated begettetk death *. I wifh that this
death were as fenfibie as it is real, and that thofe who are fo un-
fortunate as to fall into mortal fin, might as clearly difcern the
greatnefs of the evil which thereby they draw upon themfelvee,
as really it is enormous in itfelf.
Sin then (fays the fcripture) is no fooner compleated, but im-
mediately it caufeth death, doubtlefs not of the body, for a man
does not die in the moment he has committed it, but the death of
the foul, a thoufand times more dreadful than that of the body ;
for this does but feparate the foul from the body : but the death
which is caufed by fin is a feparation of the foul from God, its fu-
pernatural life. And as this life, which God gives the foul, is infi-
nitely more eftimable than that which the foul confers upon the
body, by animating it : fo the death which caufes the lofs of that
divine life, is infinitely more dreadful.
To underftand this well, you muft know what faith teaches us
concerning a foul which has the bleiling to be in a ftate of grace*
It is this ; when God receives a foul intcrhis friendfhip, he clothes
her with the robe of fanftifying grace, a fupernatural and divine
quality, which cleanfes the foul from all the fpots of fin, and ren-
ders her agreeable in the fight of God. At the fame moment
he replenifhes her with divine gifts, as faith, hope, charity,
and other Chriilian virtues : then by means of grace God dwells
in the foul after a particular manner, he makes her his temple
and habitation, where he is pleafed to be adored and loved by
the foul which poflefles him, and interchangeably communicates
himfelf unto her, filling her with his holy fpirit and divine in-
fpivstions.
* Jam. i. if.
All
in CHRISTIAN PIETY. 33
All thefe truths are drawn from the exprefs words of the facred
fcripture, The Lord luill pour upon you clean water, and you Jh all be
cleanfad from all yoitr Jllthinefs * : This water is fandtifying grace.
The charity of God is poured abroad in our hearts , by the Holy Ghojl
I'jho is given to us\. Know you not that you are the temple of God, and
the fpirit of God dwell 'nth in you |. If any one love me, he will keep
my nvird, and my Father will love him, and lue will come to him, and
will make our abode with him . God is charity ; and he that abideth in
charity, abideth in God, and God in him ^[. A great number of the like
paffages, clearly reprefent to us the ftate of the foul fanctified
by grace, and the great happinefs fhe enjoys in that condition,
wherein ihe poflefies God himfelf, and is poflefled by him.
Now all this felicity is conftant and permanent, as to what re-
lates to God, whofe gifts are without repentance^ : the foul alone
can deprive herfelf of this happinefs.
This misfortune befals us, when, forgetful Sin robs the foul
of the infinite bleffing we poflefs, and permit- of grace.
ting ourfelves to be furprifed by die allurements
of fin, we break that happy alliance which God had made with
us ; and this by a criminal difobedience, whereby we incur the
difpleafure of God, and lofe in a moment all thofe ineftimable
goods which before we happily enjoyed.
Who can fufficiently exprefs the dreadful misfortune of a foul in
mortal fin and paint to the life the deplorable ftate to which fhe
is then reduced ? The foul in that very inftant is deprived of the
grace of God, and of one beautiful and as an angel in his fight,
becomes as hideous and hateful as a Devil. How is the gold become
dim, the finejl colour is changed**. Is there any fubjecl:, to which we
may more fitly apply thofe doleful words of Jeremy ? How comes
it to pafs that this foul mould be fo defaced ? what is become of
that grace which made her more bright than gold ? how is that di-
vine beauty changed into fo hideous a form ?
This is an effect of the divine anger, which has juftly filled that
foul with cloudy darknefs, which before had unjuftly banifhed the
light of grace. But what is mod to be lamented; that foul which
formerly had the honour to be employed as the temple of God, now
fees herfelf rejected by him with horror and deteftation, and the
Holy Ghoft abandoning her to be the dwelling place of the Devil.
The Lord hath cajl off his altar, he hath curfed his fancJuary ff .
Vol. II. D Is
* Ezech. xxxvi. 15. f Rom. v. 5. J i Cor. iii. 16. $ Job. xiv. 33.
f i Job. iv. 16. I] Rom. xi. 19. ** Lara. iv. i. ff Lam. ii. 7.
34 Tfo INSTRUCTION of YOUTH
Is there any mifery to be compared to this of being deprived of
God ? O my God ! how is it poflible that men (hould efteem thee
fo little ? If a man lofe a perifhable good, as a friend, or an eftute,
this he laments moft grievoully ; we lofe Thee, and are not at all
concerned ! can there be any thing either more unjuft or more
provoking ? Is not that mod exaftly true, which St. Aujlln fays
upon this fubjecl: ? " He fecms not to have the bowels of Chriftian
" charity, who laments a body from which the foul is departed j
" and does not at all weep for a foul from which God is fepa-
" rated."
That I may yet make you underftand more fenfibly the deplo-
rable (late of a foul fallen into the difpleafure of God, and your
own condition, if you are under that misfortune : I fhall prefent
here a moving defcription, which a holy author made in thefe
words, addrefled to a foul fallen into mortal fm, and to you your-
felf if you are in that unhappy ftate.
" Open thy eyes miferable foul," fays this holy doctor, fpeaking to
a foul fallen into mortal fin, " and' fee what you were, and what
" you are, in what place you were, and where you are at prefent.
" You were the fpoufe of the moft high ; you were the temple of
*' the living God j you were a veflel of election, the couch of the
" eternal King, the throne of the true Solomon, the feat of wifdom ;
tf you were fifter to the Angels, and heir of heaven j and as often as
" I fay you were, you were 5 fo often ought you to lament and weep,
" when you confider your fudden change. Your foul, which was
" the fpoufe of God, is become the adulterefs of Satan ; the tem-
" pie of the Holy Ghoft is changed into a den of thieves ; the
" veflel of election into a veflel of corruption ; the bed of Solomon
tf into a dunghill of unclean beafts ; the feat of wifdom into the
" chair of infection ; the fifter of the Angels is become a com-
" panion of the Devil ; and me, who mounted like a dove even
" unto heaven, creeps now upon the earth like a ierpent. Bewail
" then yourfelf, O miferable foul ; bewail and lament, fince
" the heavens weep for you ; fince all the faints deplore your
" mifery ; the tears of St. Paul are fhed for you, becaufe you have
" finned, and have not done penance for what you have commit-
ted."
Thefe words, Theotlme, are not to be read flightly; read them
often, applying them to yourfelf with attention ; and without
doubt, if you are not totally obdurate, they will make great im-
preflion
in CHRISTIAN PIETY. 35
preffion on your heart, when you confider attentively the unfortu-
nate and deplorable ftate ycur foul is reduced to by fin.
ARTICLE II.
Of the effcEls of fin in heaven, and upon earth.
IF you defire other reafons for hatred^ and horror againft fin,
Theotime, raife your thoughts to heaven, and fee the diforders
it caufed there. This infernal fury has fpared nothing ; it has
carried its rage even to the houfe of God, which it filled with
confufion ; it banifhed one part of the Angels thence, and {hut the
door to men, and to you yourfelf. Let us confider thefe misfor-
tunes one after another.
God in the beginning of the world created an innumerable mul-
titude of celeftial fpirits of feveral orders and different perfections,
with which he filled heaven, and compofed his celeftial court, for
executing his will both in heaven, and on earth. His defign was
to rcplenifh them all with the happinefs of the perfect pofleifion of
the divinity: for this effect, beiides the natural perfections he
endowed them with, he created them in his grace, and adorned
them with all fupernatural virtues; thus to afford them a means
of difpofing themfelves for the glory prepared for them, and of
meriting it by their actions, and the practice of thofe fame virtues.
When they were in this ftate, behold, Tbeo-
tiine y what fin did; when they were, as I faid, Sin changfd Angels
in this ftate full of great hopes, upon the into Devils.
point of receiving the fruit of the grace and
virtues which God had communicated to them, and of enjoying the
perfect vifion of .the divinity, which would have fecured their
happinefs for ever ; behold, fin deals into the minds of one part of
them, overthrows their fair hopes, and occafions a dreadful con-,
fufion in the houfe of God. This was a rnifchievous thought of
pride, begun in one of the chief Angels, who permitting himfelf
to be furprifed by felf-love, and the brightnefs of his excellent
beauty, afpired to furpafs all others to that degree, that he would
in fome things be like to God himfelf; demanding an authority
equal with his in the government of all creatures, choofing rather,
as St. Bernard fays, " to be feparated from God, than be fubject
u to him." Lucifer was followed in this extravagance by mr.ny
other Angels, who, adhering to his pride, lifted themfelves, as it
under his banner. As they perfifted in this rebellion, God,
D T,
36 The INSTRUCTION * f YOUTH
who cannot endure the guilt of fm, be it in whom it will, gives us
upon occafion of this firft difobedience, the manifeft marks of the
hatred he bears to that infernal monfter. For by one aft of his
indignation, he banifhes from his kingdom this rebellious Angel
with all his followers, and cafts them headlong from the height
of heaven to the loweft abyfs of hell. Thus that celeftial fpirit,
who was, but the inftant before he finned, one of the moft beauti-
ful creatures of God, and as one may fay, the mafter-piece cf all
his works, became by his fin an infernal dragon, a fworn and
irreconcileable enemy both to God and man.
What is it that has caufed this lamentable change ? Sin alone : it
Was fin alone that God could not endure in his moft perfect
creatures. The heavens, as it is fai'd in the book of Job, are not
pure in his fight * ; and In his Angels he found ivickednefs f. He
found fm in heaven, and in the Angels themfelves ; yet he did
not pardon them, but chained them in hell to be there tormented,
thereby to manifeft to all creatures his hatred to this horrible
monfter!.
If fin was fo fatal to the Angels in heaven,
Sin bonified man it has not been lefs terrible to men upon earth :
fitt of Paradife. it had no fooner banifhed the former, but it
prefently {hut the gates againft the latter. This
was when the firft man, who being created in the grace of God,
after he had received all poflible affurance of his friendfhip both as
to this V/orld and to the next, forgetful of himfelf, broke the
commandments of God in eating the forbidden fruit.
He had no fooner fallen into' this offence, but the anger of God
appeared againft him, and banifhed him out of the earthly paradife,
that garden of delight, where but a while before he had been
placed. Both he and all his pofterity were condemned to labour,
to death, and to all the miferies we even now groan under, for that
iirft tranfgreffion of the law of God.
What is yet more terrible, the gates of
Sinjhttt the gates heaven, which till then were open, were im-
of heaven. mediately mut, as well againft himfelf as
againft all his pofterity, without the leaft hopes
of his ever being able to re-enter thofe happy manfions, by any
means he, either of himfelf, or any of his offspring of themfelves
could ufe. O fin, how dreadful art thou, and what a train of
misfortunes doft thou draw after thee ! - t
This
* Job xv. 15. f Job iv. 18. J z Pet. ii. 4.
CHRISTIAN PIETY. 37
This mifery and defolation continued four thoufand years and
more, during which time no man ever entered into heaven, not
even the greateft faint, until the coming of the Son of God into the
world, who by his death opened the gates of heaven fo long fhut.
During that time, how many millions of fouls were excluded for
ever, and without recovery, from that celeftial inheritance! This
happened to all thofe who in that compafs of time died in their
fins, and without doing penance for them. But after the way was
open to heaven by the merits of Jefus Chrifl, how many are there
ftill that enter not at all ! Hell is daily filled with millions of fouls,
and heaven continues in comparifon like a defert. What is the
reafon ? Sin and final impenitence. O, how well did the wife
man fay, fin maketh nations miferable*. Is it poffible, Theotime,
that you fliould run fo Hightly over thefe fatal and dreadful effe&s
of fin, that they fliould not move you in the leaft ?
I might here mention the innumerable cala-
mities, the continual and daily effects of fin Sin occafiontd
in the world. Death, which it introduced from death, and other
the beginning ; barrennefs of the earth ; the re- effects.
bellion of brute creatures ; the deluge which
drowned the world near two thoufand years after its creation ;
ficknefs, plagues and peftilence, war and. famine, and all the
miferies, as well public as private, which we fee and daily feel,
are fo many difmal effects of fin, whether of that of our firft
parents, or of thofe which men continually commit. Fire, hail,
famine, and death, all thefe ivere created for vengeance^. But I
(hall omit all thefe evils, although moft dreadful, to come to
others infinitely greater and more terrible, whereof thofe are but
the fore-runners, according to that infallible teftimony of the Son
of God. Thefe things are but the beginning of farrows }. ,
ARTICLE III.
Of the effeEls of fin In hell.
LET us go down into the pit of hell, that fo we may conceive
a more lively apprehenfion of the enormity oOnortal fin. We
mall there fee the frighful evils which this monfter has occafioned :
and from fo many dreadful effe&s, frame a judgment of the malice
of that caufe which produced them : and there learn, firft, to deteft
D 3 fin,
* ProT. xiv. 34. f Eccli. xxxix. 35. J Mark xiii. 8.
3& Ihe INSTRUCTION of YOOTH
fin, the author of fo many evils-, fecondly, to conceive a \vholfeme
fear of falling into that abyfs of mifery to which fin expofes us.
(f It is neceflary that we defcend into hell alive," that is, think
ferioufly and often on it, <c that we may efcape falling into it
after death*."
Confider then, Theotinte, Attentively what faith teaches us con-
cerning hell , that it is an eternal fire, which God has prepared
for the Devil and his apoftate Angels, and with which he has alfo
decreed to punifh the fins of men, who follow the rebellious
example of thofe ambitious fpirits.
This we learn from that terrible fentence
The fentence to which the Son of God mall pronounce at the
be pronounced upon day of judgment againft the wicked: Depart
the ftnner, at the Jrom me, you curfed y into everlaftitig fa <?, 'which
day of judgment. <was prepared for the Devil and his Angel s\.
Whereby we learn that the fame punifhment,
which is prepared for the Devils, is alfo appointed for men, and
that they mall be companions of thofe wicked and damned fpirits
as they were their followers in their rebellion againft God. By
this we may fee what mortal fin is, which renders us obnoxious ro
the fame punifliment and damnation with the Devils. Ponder this
well, Theotime, and behold what it is to be damned together with
Devils, and as the Devils are damned j and how great that offence
muft neceflarily be, which defervcs a punifliment equal to that
with which the Devils are tormented.
But what will that punifliment be ? I confefs we are not able
to cdmprehend; but the Son of God, by his infinite wifdom, has
funimed it up in four words, that we may more eafily conceive it;
words which contain all the horror of hell : Deparl y fays he, ye
curfedy into ever lofting fire :.
By thefe words are denoted the feparation from God, the curfe
of God, fire, and eternity. Behold in four words what hell is,
behold the punifhment of mortal fin ! To be feparated from God,
to be accurfed of God, to be condemned to fire, and that for ever.
Who can think of thefe things, and not tremble with fear and hor-
ror? Stay fome time here, Theotime. This is not a fubjecl to be read
in hafte : revive thefe thoughts often, and paufc a while upon each
Of thefe frightful punifhments.
TQ
* St. Bernard. f Mat. xxv. 4it \ Mat. xxv. 41
in CHRISTIAN PIETY. 35
To be fepaiated from God, the author and fountain of all good,
whofe protection is a blefling to all creatures, and who no fooner
turns away his face, but all things are in trouble and confufion *.
To be curfed of God, that is, hated, rejected with indignation,
abandoned to all poflible mifchiefs, without relief, without com-
fort, without hope.
To be condemned to fire, that is, to the mod infupportabie o
all torments.
And this for all eternity, that is, without hopes of ever being
delivered from it j fo that neither a hundred years, nor a hundred
thoufand years, nor a hundred thoufand millions of years, make up
the lead part of that dreadful duration. The unfortunate damned
{hall be curfed by God for ever. They mail be doomed to the fire
of hell, and that for ever. From that very moment that this
final decree fliall be pronounced againfl them, there will be no
farther refource, or hopes of relief. This will be a thunder-
bolt, which, if once it fall upon their guilty heads, will never be
withdrawn. It will inceflantly torture them, without ever giving
them the leaft repofe. During all eternity they will continually
hear the words of their condemnation : Depart^ ye curfed y into ever-
lofting fire, O mighty God, how terrible art thou in thy judg-
ments ! Is not he ftrangely blind, and ftupidly infenfible, who fears
not to fall into thy hands at the hour of de.ath ? Who can live
without an apprehenfion of that tremendous thunder of thy final
judgment, which will hurl the damned into endlefs woe ! Thy
arrows, fays the prophet, that is, the afflictions of this life, pafs ;
at leaft they end with life : but that terrible judgment, which thou
layeft on the wicked, the vyice of thy thundey is In a wheel, it mail
never ceafe f . From the moment that it fliall iflue from thy
hands, it continually rolls over their heads, crufhes them without
ceafmg, and yet dejtroyi them not,.
ARTICLE IV. ,
A continuation of the fame fubjeft.
THIS fubjecT: is too extenfive, and important, to content our-
felves with the little that we have faid : Let us not leave it
fo foon, Tkeotime, let us, meditate again and again upon thefe four
punimments of mortal fin, that we may comprehend them weir,
dread them, and conceive a horror of the caufe from whence
they arife. D 4 Firlt
* Pfalra ciii. 38, 39. f Pfalm Ixxvi. 18, 19.
40 The INSTRUCTION of YOOTH
Firft then, the damned fhall be feparated
Sin catifes a fe- from God, be caft out of his fight, never to
partition from God. fee him any more, and be eternally deprived of
the beatifical vifion, and of all the felicities in-
cluded in it. In a moment they {hall fee themfelves excluded
from all thofe ineftimable goods, which God has prepared for his
faithful fervants ; which eye hath not fecn, nor ear beard, neither hath
it entered into the heart of man to conceive*. Then they will perfectly
know what they have loft, they will be continually afflicted with
rage and defpair, to fee that they have loft fuch treafures, with-
out hopes of ever recovering them again. Then will the prophecy
of David be fully accomplifhed, which fays, the wicked Jhall fee
the bleffings and favours which God has beftowed upon the juft,
and finding himfelf deprived, Jhall be angry, he JJjall gnajh with his
teeth and pine away, the defire ef the wicked (hall periJJj f , and avail
them nothing : for it is certain, that God will make the damned
know the happinefs which they, have loft 5 this knowledge will be
one of their greateft punifliments. But what gives the heavieft ag-
gravation to the unhappinefs of this ftate, will be the knowledge
of the caufe, viz. fin, which has involved them in this 'extreme
mifery. They will fee that there was no other caufe of this dreadful
aggregation of all imaginable evils than fin, and the forrow, which
they fhall conceive for this lofs, will be fo much more encreafed,
as they {hall more clearly underftand, that it was by their own
fault that they are deprived of fo great happinefs, by having pre-
ferred fleeting and deceitful pleafures, before real and eternal
bleffings. From hence they fhall be tortured with defpairing rage
and opprefTed \vith unfpeakahle grief. As long as God {hall be God,
they {hall continually hear that prophecy, He Jhall never fee light T .-
And thofe v/ords of the Angel in the Apocalypfe: without are dogs, and
vnchajte, and murderer s y andfervers of idols, and every one that lovfth
and maketh a lie . This is the miferable ftate to which thofe ac-
curfed of God fhall be reduced, being feparated from him fof- ever-
more ; and that by a juft judgment of God, who will forget them
in the other, who forget him in this life ; " God will never ac-
" knowledge them for his fervants, v/h.o would never acknowledge
" God for their Mafter. They fhall die to this mortal life, to live
" eternally to an everlafting death f ."
In
* I Cor ii. 9. -j- Pfalm cxi. ip. J Pfalm xlyiii. 20. -Appcalypfe
xxii. 15. ^{ Eufeb. En;ii. horn. 3. de Epiphania.
itt CHRISTAN P I E T T. 4 j
In the fccond place, the damned fhall be
accurfed of God. What is it to be accurfed ? Sin eaufes tie
Do you underftand well this word, Theotime ? curfc of God.
And do you not tremble, when you hear it ?
For to be curfed of God is not only to be out of his favour, to be
loathed by him, which yet are dreadful evils ; but it is to be de-
tcfted of God in fuch manner, as to be rejected by him, and
abandoned to all potlible misfortunes. The curfe of Almighty God
is not like that of men , for this is but a defire, or imprecation
of fome evil, which one man wifhes to another : and this does not
always take effect, becaufe men defire evils, which they are not
able to inflict. But the curfe of God is efficacious, it caufes the
evil which it threatens, puts^ it in execution, without any one be-
ing able to prevent it. For who refifteth his -will* ? If there be
any refiftance, it both encreafes the curfe, and the evil which
the perfon accurfed endures.
This oppofition will augment the curfe of the damned. Their
wicked and rebellious wills fhall eternally refill the will of God , and
the will of God fhall perpetually rend and confound theirs. " There
" never will be any agreement, fays St. Bernard, between thofe two
" wills; becaufe the one is juft, right, and equitable; the other is
" unjuft, perverfe and wicked; the one inceffantly defires, the other
" eternally hates the punifhment of fin, from which however it fhall
" never be delivered. It will indeed continually employ the ut-
" moft endeavours to fhun pain, but to no purpofe : It will be in-
" cenfed againft its own torments, and againfi God himfelf. O
" what a torture is this, could we but rightly underftand it! Is
" there any torment greater than that of the depraved will of the
" damned, to be labouring and ftruggling in vain ? What affliction
f more painful than always to defire that which will never come
" to pafs, and' continually to wifh to be freed from that which
" they fhall perpetually endure ? The damned fhall continue during
* all eternity without obtaining what he defires, and yet fhall
" everlaflingly fuffer the evils which he would not fufFer. Who
" will put all this in execution ? It will be God, who is upright
(t and juft f. And who for that reafon can never agree with the
" unjuft and depraved will of the damned ; but on the contrary
" will perpetually refift it, and eternally confound it. A misfor-
** tune which fliall certainly befal all thofe, who fhall fet them-
" fe.ves
* Rora. ix. 19. f L. 5. de Confiderat. c. 12.
42 ST/k INSTRUCTION of YOUTH
*' felves againft that ftrait rule ; which knows not how to bend,
4t or yield to its contrary."
Such fhall be the effedl of the curfe of God upon the damned,
from the firft moment that it fhall fall upon their heads. Does it
not hence appear how dreadful damnation is ? But this is not all :
For in the third place, thofe wretched and
Shi caufes the fire accurfed fouls fhall be caft into the torment
if hell. of fire, even into the fire of hell, which is the
minifter and inftrument of divine juflice, the
fruit and ifTue of mortal fin. A fire, fays the Prophet, JJjall g
before him : andjhall burn his enemies round about*. Thoufoalt make
them as an oven of fire in the time of thy anger : the Lord Jh all trouble
them in his wrath, and fire Jhall devour them\. That fire, of which
the Lord fays : A fire is kindled in my ivrath y andjhall burn even ta
the loivejl hell^ That fire, " in comparifon whereof our elemen-
" tary fire is but a painted fire," as St. Aujlin fays. God has
communicated to it an impetuofity and violence, which furpafies
every thing in this world. It burns not only bodies, but fouls alfo
and fpirits by a wonderful virtue, which the divine juflice grants
it, in raifing it above its nature, to be able to torment fpiritual
beings : This fire by another extraordinary quality burns all without
either confuming the fubjecl upon which it ah, or ever fpending
its own fubflance. . Our fire confumes the things it burns, which
when it has deftroyed, fpends itfelf for want of fuel : but the fire
of hell is of a quite contrary nature, ever burning without con-
fuming, and ever tormenting without diminution or abatement.
For this reafon our Saviour calls it, an unquenchable fire . " Be-
" caufe the fire of hell being created by God for the punifhment
" of fin, it chaftifes the fin, without deflroying any part of the
" miferable fubjedl upon which it a&s^."
O fire ! is it pofiible that men fhould fear thee fo little ! is it not
a wonderful thing that fo many words fhould be neceflary to raife
in men a dread of thofe fcorching flames? We have a ftrong and
lively apprehenfion of that we feel here. If a fmall fpark fall but
on our hands, it makes us cry out amain : if one were conftrained
to put his finger in the fire but for a quarter of an hour, it could
not be endured, and yet the fear of the fire of hell makes not the
leaf! imprefiion upon us! The prophet cries out to all: Which of
you can dwell luith devouring fire ? Which of you flail dwell ivitb
everlafting
* Pfalm xcvi. 3. f Pfalm xx. 10. J Deut. xxxii. aa. Mat. iii. 13.
Euftb. Emif. horn. i. ad. Monachos.
in
CHRISTIAN PIETY. 43
tver lofting burnings*. Yet how very few endeavour to avoid thofe in-
expreifible torments, or the object that deferves them, which is fin :
or think ferioufly of the means to efcape them, which are penance,
and a virtuous life. Let u weigh this well, Thectime, and not
follow the throng of thofe blinded perfons, who run thus head-
long to their own ruin ; and for want of thought and forefight,
precipitate themfelves into this infernal fire.
Now, for the better efcaping this dreadful Sin caufcs a mife-
misfortune, let us coilfider its duration; which ruble eternity.
will not be for a day, or a year, or a hundred
years, but for all eternity. Into everlafting fire, that is, this fire,
and all the other torments of the damned, {hall never end, they
(hall endure as long as God lhall be God. Death, when all com-
forts fail, is at lead a fure refuge for grief and pain in this life :
but in hell we (hall not have this fatisf action ; death there is in-
exorable : it is always prefent and always abfent. The damned fee
it continually, and yet it always flies from them. Men Jhall feel,
death, and Jhall not find it : and they Jhall deftre to die, and death Jhall
jlyfrom them*. What more frightful ftate than that of death? and
yet death will never come. There will be no other life for thofe
miferable creatures than a perpetual death, and no other death
than to live continually amidft thofe bverlaftirtg torments, which
from their exceffive violence, would inceiTantly deftroy them , but
the juftice of God will not permit them to die, that they may con-
tinue fuffering for all eternity. They fhall eternally fufFer all the
pangs and agonies of a thoufand deaths, without the power of
dying. They (hall be opprefled with unfpcakable grief, and tor-
tured with everlafting defpair of being freed from their miferies.
Their minds fhall be always racked with this fad thought ; thou
jhalt never be freed from hence* What ! not after a thoufand years ?
No. Not after ten thoufand years? Not after a hundred thoufand
years? Not after a million of years ? No, never. Thou {halt be
eternally tormented. O eternity, how much thou art to be dread-
ed ? Is it poflible, Theotime, that you can read this without
trembling ? for my part, I can never think of it without horror.
But it is to little purpofe to have a dread of hell, if we do not en-
deavour to efcape it : wherefore let us come to the conclufion
which follows.
Conclu-
* Ifai. xxxiii- 14. f Apccalypft ix. 6.
44 The INSTRUCTION of YOUTH
Conciufion 1 of this ARTICLE.
Of the pains of hell.
IT is of infinite importance, not to read {lightly and curfority
thefe frightful pains, that fhall never have an end, into which
we may daily fall. For this reafon, Tkeotime, I conjure you to
read them often with great attention, and add three or four re-
flections.
The firft is, that all which we have faid, or can be fpoken of
thefe torments, is nothing, if compared to what they are in them-
felves. We can neither find words to exprefs, nor ideas to con-
ceive this ftate of endlefs mifery.
The fecond is, that thefe pains are a juft punifhment of mortal
fin. There is not any other, befides that curfed caufe, which has
occafioned thefe fo dreadful effects of the divine wrath, and fet
God and man at fuch an immenfc diftance. Tour iniquities lave
divided between you and your God*. Thefe exquifite and eternal
pains may help us to underftand three things , the greatnefs and
enormity of mortal fin ; the hatred which God bears it, fince he
punimes it fo dreadfully ; and the detejlatlon we ought to have of
it, as well for thofe pains, as for the hatred God bears to fin.
The third is, that you have merited thefe pains of hell by the
fins you have committed, and already deferved to be of the num-
ber of thofe unhappy damned, to fuffer the tortures which they
endure, to be from this inftant debarred of all hopes of ever feeing
God, or ever being freed from hell. Is not this confideration
enough to make you weep and lament? and is not this an urgent
motive to raife in you a deteftation of fin, which has caft you into
fuch imminent danger, the very thought whereof ought to make
you tremble ?
But in the fourth place, reflect upon what has hitherto preferved
you from that dreadful danger; and you will find it to be no other,
than the pure goodnefs of Almighty God, which has not treated
vou according to your deferts, by permitting you to die in that finful
ftate, as moil juftly he might have done, and as he has done to
others who have not committed greater fins than yours, perhaps
lefs. Where had you now been, had he treated you in that man-
ner ? You had been before now eternally loft, and damned for ever.
And why has he not done it^ but only out of his infinite mercy,
which daily waits, for your repentance? O -Theotimey how well
may
* Ifai. lix. 2.
in CHRISTIAN PIETY. 45
may you fay with the prophet ; The mercies of the Lord that we are
net confumed *. Without a queftion it proceeds only from the pure
mercy of God, that you have yet time to work out your falvation.
How perfect then ought your love to be towards him, who
has (hewed himfelf fo merciful towards you ! and what can you
refufe to do, in return for fuch favours received, and to make a
right ufe of your time and the means he affords you for fecuring
your falvation ?
The fifth and laft reflection is, that you cannot now work out
your falvation, nor avoid for the future that eternal damnation,
except you change your life, and do penance. Except you do penance,
youjhall all perijh -\. Take notice, Chrift fays all without exception,
either of old or young, or what condition foever. Conclude from
hence, and form your refolution : remember, that upon thjs refo-
lution depends your falvation and your eternity. Wherefore do
not make a flight, but a conftant and an effectual refoiution j fuch
as is accompanied with a change of life.
ARTICLE V.
Of the effecls 'which Jin produces in refpeEl of God himfelf.
THIS title is furprifing, and I declare, that if it be taken ac-
cording to the rigour of the expreffion, it imports a thing
equally incredible, as impoflible : For how can God, who is per-
fectly unchangeable receive any alteration in himfelf from external
caufes r That fin fhould have filled heaven with diforders, earth
with miferies, hell with confufion and horror, is but too true : but
that God himfelf mould be fenfible of thefe effedts, this cannot be
eafily underfiood.
It is true, Theotime t that this is hard to be underftood, but the
facred fcripture, that oracle of truth, reprefents to us in fo
many places the different effects which fin feems to caufe in
refpect of God, that we cannot doubt it. For of all the
paffions which men conceive againft what is difpleafing; as grief,
repentance, hatred, anger, indignation, fury ; there is none which
the fcripture does not take notice of, as remarkable in God againft
fin. . i
It fays, that God feeing the fins of men, was touched with a
lively forrow, and repented that he had created man, who had fo
heinoufly offended him. It repented him that he had made man, be-
ing
* Lam. iii. aa. f Luke xiii. j.
4<5 The INSTRUCTION of YOUTH
ing touched inwardly ivith ferroiu of heart*. It fays,, that thofe who
fin, contriftate the Holy Ghoft. Grieve not the holy fpirit ofGod^.
To God the ivicked and his wickednefs are hateful alike \. That he is
angry againft thofe that offend him. That fin kindles his fury and
indignation: The Lord -was exceedingly angry with his people: c.nd he
abhorred his inheritance . The whole fcripture is full of thefe e:c-
preflions, which give us plainly to underftand, that fin which
caufed diforder in all God's creatures, has not fpared the Creator ;
and that this infernal monfter, as much as poifible, attacks God
himfelf, and, were it poflible, would deftroy him.
Indeed, Thcotime t thcle different affections,
Remark. which the fcripture attributes to God in refpecl
of fin, are not to be found in God in the fame
manner as in men ; for they caufe in men a difcompofure of the
mind, from whence they are called paiTions, or the fufferings of
the foul ; but they make no fuch change in God, who being un-
changeable cannot be moved, or fuffer by different affections. t
When therefore in fcripture they are attributed to God, it is to be
underftood, no farther than as to the fenfible effects he is pleafed
to manifeft; .and not as to any change of affection in God.
We may however hence form fome notion of the malignity of
mortal fin. For it is reafonable to judge of the evil tendency of a
caufe, by the bad effects which of its own nature it is capable of
producing, although the effect may not follow, owing to fome im-
pediment. Sin of itfelf is fufficient to produce in tod all thofe
paffions, though his fovereign perfection renders him incapable of
being agitated by them. This does not lefien the malice of fin,
which were it pofiible would excite in God all thofe pailions of
grief, hatred, anger, fury and indignation.
O fin, how highly treafonable art thou who dareft to rebel againft
the Deity, and infult his fovereign majefty, even on his throne of
glory ! The Prophet Ofee fays, Let Samaria peri/Jj, becatife JJje hath
Jiirred up her God to bitternefs ^f. So let fin for ever perifh, which
as much as in it lies, fills that infinite ocean of fweetnefs and
bounty with gall and bitternefs !
Behold, Theotime, the reafons we have to deteft and abhor fin,
and from whence we may form a motive of true Contrition, that is,
a reafon why we are to deteft fin, not only for the evils which it
cxpofes
* Gen. vi. 6. f Epb. ir. 30. J Wifd. xiv. 9. Pfam cv. 49.
Of. xir. i.
in CHRISTIAN P i E T T. 47
expofes us to, but for the evils with which it affects even God
himfelf, whom it attempts to affault though in vain.
ARTICLE VL
Of the ejfefts of fin in the perfon of]efus Chrift.
THAT which fin could not effecT: in God, it has brought
about, in his only fon our Lord Jefus Chrift. If the divinity,
by reafon of its infinite perfections, be raifed above the attempts
of this infernal monfter, the moft facred humanity of the Son o
God has fuffered beyond all that we can either fpeak or conceive.
Confider this well, Thsotime> and obferve the enormity of mortal
fin, by the greatnefs of thofe evils which it made him to fuffer,
who undertook to deftroy it.
Confider firft, that it was fin which made the For fin Chrift
Son of God. defcend from heaven; that is, came from heaven.
which obliged him to take upon himfelf our
humanity, and ftoop to that wonderful debafement of his perfort,
(which St. Paul * called annihilation, or becoming nothing) as to
make himfelf man for us, to take the habit and form of a fervant,
1 to put himfelf in a capacity of fatisfying divine juftice for the
infinite injury done him by mortal fin: an injury never to be re--
paired, but by one who is both God and man.
Secondly, this adorable myftery of the incar-
nation was no fooner accomplifhed, than the For f:n Chrift
firft thought of the Son of God made man was fuffered.
to offer himfelf in perfon to his eternal father,
in fatisfaftion for the fins of all men, as he himfelf faid by the
prophet f. The facrifices, and holocaufts which hitherto have
been offered to appeafe thy wrath againft fin, were not able to
give thee fatisfaftion : wherefore I am come, and knowing that it
was thy will that I fhould fatisfy, I am content, O my God, and
embrace with all my heart what thou haft been pleafed to decree.
From that firft moment of the Son of God being conceived,
till his paffion, his life was a continual facrifice which he offered
to his father; the divine love was always burning within him,
and never allowed him any repofe till he had accomplifhed the
work he came for ; and by his death had deftroyed that monfter
fm. This he himfelf teitiiied, when he faid, / have a baptifm
where*
* Phil. ii. 7. f Pfalm xxxix. 7, 8, 9.
48 The INSTRUCTION of YOUTH,
ivhereivith I am to be baptized : and how am I Jlraiiened interiorly un-
til it be accompli/bed*.
If we do but reflect upon the pains and toils of the life of the
Son of God, his fading, preaching, watchings, prayers, and all
that he has done and fuffered, as well in foul as body, during the
thirty-three years of his mortal life, we ihall eafily perceive, that
all tended to the deftrution of fin, for which he principally came
into the world.
The time being at length come, wherein he was to enter into
the laft combat of that fo great war, which he was to wage
againft fin, and the Devil its firft author ; what was he not obliged
to do and fufter, that he might conquer fo bafe an enemy ! Indeed
he gained a glorious victory, but it was with the lofs of his preci-
ous life, and at the price of his own death. But what a death,
Ttieotime? A death full of forrows and reproaches, the death of
the crofs; a death accompanied with pain and eonfufion, the death
of the crofs. A death accompanied with all imaginable affronts,
executed by thofe he had in the higheft degree obliged, betrayed
and delivered up by one of his own difciples to his mortal enemies ;
abandoned by the reft, and denied by Peter ; arraigned before a
judge ; accufed as a criminal ; fentenced and condemned as a ma-
lefactor , expofed to the derifion of the multitude. Before his
execution he was fcourged with no lefs cruelty, than fhame and
difgrace ; delivered over to the infolence of foldiers, who crowned
him with thorns as a mock King ; in fine, led to execution, nailed
to the crofs, expofed to the view of all the world between two
thieves, as an impoftor and the word of men. Amidft thefe ex-
ceffive pains of his body, and yet far greater anguifncs of his foul,
overwhelmed with forrow and confufion, he expires upon the crofs,
and commends his fpirit into his hands who had fent him.
O Theotime, have you ever thought on thefe fufferings of the Son
of God, your Saviour ? Or if you have thought on them, did you
refletl with the attention . they deferve ? But perhaps you have
not reflected upon that which caufed them. Have you thoroughly
considered that it was fin alone which crucified the Son of God ?
It is true, they were Jews who perfecuted him to death ; it was
Pilate who condemned him, and the executioners who nailed him
on the crofs. It is alfo true, that he offered himfelf unto death,
and underwent all thefe hardfhips voluntarily : He -was offered be-
cauff
* Luke xii. jo.
in CHRISTIAN PIETY. 49
eaufc it was his own will*. It is moreover moft certain, that his
eternal father required that of him, and obliged him to drink that
bitter cup: It is alfo without a queftion, that fin was the firfl
caufe of the fuffering of the Son of God. Sin firft perfecuted
him, and was at laft his moft cruel executioner. If he offered
himfelf to death, it was, becaufe he had willingly charged himfelf
with our fins. If the eternal father would have him fuffer, it was
to receive from him the fatisfaction which was due to his divine
juftice upon account of fin. The Lord, faith Ifaias, hath laid on him
the iniquity of us ail\. And his eternal father fays, that For the
wickednefs of my people have IJlruck kitnf..
Hearken here to the defcription the fame prophet Ifaias gives
of the torments of the Son of God, which he faw as clearly in
fpirit, as if he had beheld them in effecl:. There is no beauty in
iim, nor comelinefi : and we have feen him, defpifed, and the mofi ab-
jecJ of men, a man of farrows, and acquainted with infirmity : and his
look was as it were hidden and defpifed, whereupon we ejleemed him not.
Surely he hath borne our infirmities, and carried our farrows : and iue
have thought him as it were a leper, and as one ft ruck by God and
afflicted. But he was wounded for our iniquities, he was bruifed for
turfins : the chajlifement of our peace was upon him, and by his bruifet
we are healed^.
Behold, dear Theotime, how much our fins have made Jefus
Chrift fuffer. Behold to what condition that cruel enemy has re-
duced the Son of God. Is not this fufficient to make us judge of
the enormity of mortal fin, feeing it made him fuffer fo great tor-
ments, who had undertaken to deftroy it; feeing alfo the fault
could not be expiated, nor the damage repaired, but by the death
of a God made man, whofe life is infinitely more eftimable and
precious than thofe of all men, Angels, and the whole creation?
Ought we not then to fay, that the wounds we have received by
fin, are truly dreadful, fince they could not be cured by any thing
lefs than the blood of the Son of God ? " O man acknowledge
" how great thofe games were, that obliged the only Son of God
" to be wounded to cure them. If thofe fores had not been mor-
" tal, and the caufes of an eternal death, the Son of God had
" never died for their recovery^."
Can there be a ftronger motive to lament and abhor our fins,.
than to reflect that they were the caufe of the Son of God fuffering
Vol. II. E fo
* Ifai. liii. 7. f Ifai. liii. 6. 1 Ifai. liii. 8. $ ifai. liii. 3, .% 4
5 St. Bernard, Serm. 3. de Nat. Doin.
je The INSTRUCTION of YOUTH
fo much, and dying upon the crofs ? Have we not reafon to figh
and lament, as the Jews did for the deftruction of the royal city
of Jentfilem t and the lofs of their king : The crown is fallen from
our head: ivo to us, becaufe ive have finned*. IIo\v much more
reafon have we to lament, who by our fins are the only caufe
of the death of Jtfus Chrijl, our king, our redeemer, and our
glory !
Weigh well, Theotime, and meditate upon this motive of for-
row and contrition ; it will foften your heart, if it be not harder
than marble. " It is a fhameful thing for Chriftians not to ac-
" knowledge the evils which fin has brought upon them, when
" they confider what fo fupreme a majefty, as that of the Son of
" God, has been obliged to fufFer for them. The Son of God
" takes compaffion on the miferies of man, and weeps; whilft
<f infenfible man, who is overwhelmed with his own fins, is not
" concerned f." O Thee/time, be not fo blind and infenfible as to
flight the grievoufnefs and enormity of mortal fin, but con-
ceive a hatred from the bottom of your heart againft that infernal
monfter, which could not be deftroyed but by the paflion and
death of the Son of God.
The leaft reflection on the paflion of the Son of God, will
teach you three important truths, which you ought never to forget.
Firft, you will conclude that fin is a heinous evil, fiuce nothing
lefs than the death of the Son of God could deftroy it. Secondly,
that he muft have fuffered much, fince fo great an evil was to be
deftroyed. And thirdly, that the Son of God has loved us im-
menfely, fince he has fullered fo much to free us from fo great an
evil.
Thefe three considerations ought never to be feparated^ the
grievoufnefs of fin, the great fufferings of the Son of God, and the
excefs of his love in fuffering to free us from this great evil. If
you befto\v a little reflection on them, they will produce and fettle
thefe two affections in your foul, a deteftation of fin and a love of
Jefus. A deteftation of fin, which crucified your Saviour'; and a
love of your divine Saviour who gave himfelf to be crucified for
your fins. If you are not more infenfible than brutes, you will
fay with St. Pau!i> Anathema to fin and to all thofe who do not
love their Saviour. You will ftandlelf-convictcd of having loved
him
* Lara. T. 16. f St. Bernard, Serra. 3. deNat. Dam. .\ i Cor. xvi. za.
in CHRISTIAN PlETT. 51
Kim too little hitherto, and you will fay with the fame Apoftle,
that for the future you are refolved to love him with all your foul,
loved you, and delivered himfelf for you *."
CHAP* XII.
The practice of contrition upon the preceding motives.
LET us now refume all we have faid concerning the motives of
contrition from the eighth chapter, that we may come to the
practice of this great virtue, without which it is impoffible to be
juftified in the fight of God.
To have contrition, we mud conceive the enormity of mortal
(in, which we have demonftrated from feveral heads.
Firft, becaufe it is incomprehensible in itfelf.
Secondly, from the knowledge we have of it from the facred
fcripture, which difcovers to us the feveral great indignities found
in fin ; calling it a rebellion againft God, a deteftable ingratitude,
a contempt of his holy will, a poftponing the Creator to the crea-
ture, and a preferring of our own will before the will of God.
Thirdly, from the heinous injury which by fin is done to God;
an injury fo great, that man of himfelf is incapable of making fa-
tisfalion for it.
Fourthly, from the dreadful effects caufed by fin throughout the
creation ; in heaven, in earth, in hell ; in the Angels, in man, in,
God himfelf, and in his Son Jefus Chrifl.
All thefe motives are very efficacious towards influencing that
deep forrow, which is called contrition^ if you read them with the
attention they deferve. Endeavour to underftand and remember
them : read them again and again, and paufe fome time upon thofe
which move you moft ; weigh them well, and imprint them in
your heart : and having underftood them, caft yourfelf upon your
knees, and bewail your fins in the prefence of God upon thofe
motives which afrefted you moft, and beg pardon, befeeching him
to (hew his mercy towards you, making ufe of this or the like
prayer.
' O my God ! fee me proftrate before thy divine majefty to ac-
1 knowledge my wretched ftate, and implore thy mercy. I pre-
' fent myfelf to thee as my judge, whofe juftice I ought to dread.
' I confefs my guilt, and that I have deferved thy juft indignation.
' Thou art he, O my God, whom I have offended, whom I have
E 2 * infultedj
* Gal. ii. 20-
5 1 The INSTRUCTION tf TOWIII
infulted; rebellious, ungrateful, and perfidious creature as I am.
Thee have I abandoned to follow my pleafures and paflions ; I
have loft thy grace by my fins, and made my foul a flave to the
Devil. I have loft heaven my bleffed country ; I have deferved
hell and eternal damnation, which I (hall never be able to avoid
without the affiftance of thy great mercy. But above all, I have
infinitely offended thy bounty: the injury which 'I have offered
it, is fo great, that it caufed thy Son Jefus Cbrift my Saviour to
fuffer death. O my God, how can I worthily deplore fo great
an evil ! who will give water to my head, and a fountain of Tears
to my eyes to deplore night and day my mifery and malice,
and to atone for my fins ? It is from thee alone, O my God, that
I can expect fo great a favour. I beg this fo neceffary contrition,
without which I cannot hope for mercy. Give me that contrite
and humble heart, which is that agreeable facrifice which thou
wilt never defpife. I beg with my whole foul, that by thy grace
I may deferve thy mercy.'
Say this or the like prayer with the greatcft devotion, and a due
fenfe of your own mifery j afterwards turn your mind to the pre-
ceding motives, in order to excite this neceffary forrow, hatred of
fin, regret for having committed it, and refolution of doing fo no
more, dwelling chiefly on the motives which affect you moft.
That you may perform it the better, employ this laft means I am
going to propofe.
CHAP. XIII.
Examples of repentance taken out of holy writ.
ALTHOUGH what we have faid might fuffice to excite ft
true forrow for our fins; yet we will add another prevailing
motive, taken from the example of thofe true penitents found both
in the Old and New Teftament, who may ferve as model* to re-
penting finners.
Confider David after his fin, how full of
David. interior trouble and concern he was for the evil
he had done ; bedewing, as he fays, his bed with
his tears, and having always his fin before his eyes, imploring
mercy of God, and befeeching him to turn away his eyes from his
iniquities, not to take away from him his holy fpirit, nor to def-
pife the facrifice which he offered him, of an afflicted mind, of
am
f CHRISTIAN PIETT. 55
an humble and contrite heart. Behold a true penitent, behold
what true contrition is. Imitate this example, and you will become
a true penitent. You will find the excellent difpofitions of a peni-
tent mind in the feven penitential Pfalms, if you read them with
attention.
Behold King Ezechias weeping and lament- Exednas.
ing in the prefence of God, and promifing to
recount in the bitternefs of his foul all his mifpcnt years, in order
to bewail his fins, and obtain mercy. Read his Canticle, which
begins, Ego dixi in dimidio *.
Caft your eyes upon thofe good Ifraelitcs y T&f captivt /
who were fent captives into Babyhn after the raelites.
taking of Jerufalem, doing penance for their fins, f
which had reduced them to that miferable ftate, and crying out td
Gocl from the bottom of their hearts, We bam finned again/? tit
Lord our God, by not obeying bis voice. To ibe Lord our God belong,
eth jujlice : but to us confufum of face ', which our fins have deferved.
We have finned, ive have done tvickedly y tae have affed ttnji4Jtty y Q
Lord our God, againft all thy juflices. Let thy wrath be turned away
from us : hear, Lord, our prayers and our petitions : epen thy eyes
and behtld : for the dead Jball not give glory to the Lord : bttt tbffottl^
that is ferroivfulfor the great nefs of the eviljbe hath done, and per.
forms due penance f.
Confider Manajfcs alfo in his converfion Manages*
groaning under the weight of his fins, and la-
menting his iniquities with fuch a forrow, that he owned himfelf
unworthy even to lift up his eyes towards heaven 5 fo great,
he confeft, were his offences ! You will perceive his words to
proceed from a truly penitent foul, over-
whelmed with forrow for his fins. 'Tis true, Tie prayer sf
O Lord, fays he, I have infinitely offended Manajes*
thee, and my fins are more in number than the
fund of the fea j I am unworthy to lift up my eyes towards hea-
ven to crave thy mercy, having provoked thy anger, as I have
done, by my iniquities : but now, O my God, I proftrate myfelf
from my heart before thee to beg thy mercy. I have finnedj O
my God, I have finned : I acknowledge all the evil I have done.
Pardon, O Lord, thy pardon I moft earneftly beg of thee. D6
not deftroy me with my iniquities; do not referve me to the
utmoft rigour of thy juflice ; do not condemn me for ever to the
E 3 fire
* Ifai. xxxviii. iJ. f Baruch it. 5, 6, xa, 13, 14* x; *&
54 The INSTRUCTION of YOUTH
fire of hell. Remember that thou art my God ; the God of pe-
nitents, and thy immenfe bounty will beft appear in me, whilft it
makes thee to fave a miferable finner unworthy of thy grace, and
gives me occafion to praife thee eternally for thy infinite goodnefs.
Go to the Gofpel, and there you will find ftill more (hiking
examples of penance and contrition.
There you may fee a holy penitent, moved to
S. Mary Mag- that degree with forrow for her fins, that fcorn-
dalene. ing what men might fay, fhe runs to the Son of
God, calls herfelf at his feet, wafhes them with
her tears, fo abundantly did they flow, wipes them with her hair,
and anoints them with precious ointment : thus confecrating thefe
riches, that hair, thofe tears, to pious ufes, which till then {he
had employed in vanity. And thus that forrow, fhe had fo happily
conceived, broke forth into all the figns of the love of God, and
fpared nothing to ferve him, from whom fhe expefled the remif-
fion of her fins. So that fhe deferred to hear from the mouth of
our Saviour, that many fins are forgiven her, for fbs hath loved
much *.
There you will find the head of the Apoftles un-
S. Peter. fortunately fallen, by denying his divine matter
three feveral times. But he had fcarce ended
his laft denial, when our Saviour by a glance of his eyes, which
penetrated Peter's heart, makes him return to himfelf, acknow-*
ledge his fault, and conceive fo great a grief, that going forth he
wept bitterly for the fin f . His grief was fo unremitted, that it
ended only with his life.
You will find in the gofpel two other examples of true penance,
which the Son of God himfelf propofed in two parables fet forth
for that intent. The firft is, the perfon of the
1/je prodigal. prodigal fon, under which figure he fets before
our eyes a perfect pattern of a finner return-
ing to God by penance. This profligate young man, after he
had fpent all his eftate, is forced by the fenfe of his miferies to
reflect or return to himfelf, and fay : How many hired fervants in
my father's houfe have plenty of bread, and I here pcrijh with hunger?
I ivill arife, and go to my father, and fay to him : Father, I have fin-
tied again/I heaven, and before thee : I am not now worthy to be called
thy fon ; make me as one of thy hired fervants J. He no fooner fpoke
<;hefe words, than he puts them in execution, leaves the place of
hi?
* Luke yii. 47. f Mat. xxvi. 75. J Luke xv. 17, 18, 19.
Jft
CHRISTIAN PIETT. 55
his mifery, comes and cafts himfelf at his father's feet, to beg
mercy at his hands ; and fuch and fo great was this his repentance,
that whereas he only requefted a place among his fervants, he was
admitted to that of his fon which he had loft.
Confider well this pattern, Theotime, imitate it in your repen-
tance and converfion. Firft, pracHfe well that which is figni-
fied by thefe words, returning to himfelf; for we muft enter into
ourfelves to return to God ; that is to fay, we muft acknowledge
the miferable condition to which we are reduced by fin, the diftance
from God, the lofs of his grace, the want of fpiritual favours, and
particularly of divine infpirations, and above all, the continual
danger of damnation.
Secondly, in this view of your mifery, conceive a horror of it,
and form in your heart a ready arid firm rcfolution to return to
your heavenly father, in thofe words of the prodigal fon: I vri*
arife from my mifery, and will go to my eternal father ; I will de-
clare my fault, and afk him pardon, fubmitting myfelf in all things
to his will.
Thirdly, do not defer, no more than the prodigal fon, the per-
formance of your resolution , begin immediately and in earneft to
do penance for your (ins : proftrate yourfelf in the prefence of
God, and beg his pardon, prepare yourfelf for a good confefilon,
ufmg all the neceflary means to make it well : and in this confeflion,
or even before, make ufe often of thofe words of the prodigal :
Father, I have finned againjl heaven, and before thee : I am not noiv
ivorthy to be called thy fon: make me as one of thy hired fervants. But
confider attentively their meaning. By thofe words you profefs
to God that you have grievoufly offended his fatherly bounty ; that,
as a degenerate child, you have abufed all his graces; that you
have not been afhamed to affront him even in his prefence, and in
the fight of the whole court of heaven ; that you acknowledge
yourfelf unworthy to appear before him, or from thenceforward to
be treated by him as his child ; that you only implore his mercy
and the pardon of your fins, protefting to ferve him faithfully
from henceforward, to do penance, and execute all his commands,
as a good and faithful fervant. What an excellent pattern is this,
Theotime,'\i you will but imitate it!
The other example is that of the publican,
in whofe perfon the Son of God has again The publican.
reprefented to the life, the difpofitions which
he requires in a true penitent : and that he might fet it forth to
E 4 the
56 The INSTRTJCTIO** ef YOUTH
the beft advantage, he places in contraft a falfe penitent, nrhofc
repentance was only in appearance.
Two men, fays he, 'went up into the temple to pray : the one *wai a
Pharifee, and the other a publican. The Pharifie Jlanding prayed thus
with bimfelf: God, I give thee thanks that I am not as the reft of
men, extortioners, unjufl, adulterers, as alfo as this publican. Ifajltivitt
in the week : I give tithes of all that I pojjefs *. Behold an example
of a falfe penitent, who has no forrow for his own fins, but who
looks more into the fins of others than his own ; who juftifies him-
felf by the fins he has not committed, inftead of condemning him-
felf for thofe he is guilty of; who efteems himfelf juft before God,
when he is exempt from fome certain fins, although he commit
others, and fometimes greater ; who thinks he fufficiently fatisfies
for his fins by fome exterior good works, as fading, and the like,
neglecting in the mean time true compunction of heart, and
the amendment of life. Behold the idea of a falfe penitent,
which is but too frequently found among Chriflians. Read now
the defcription of a true one.
On the contrary, The publican, fays our Saviour, Jfandlng afar off
would not fo much as lift up his eyes towards heaven ; but jiruck h:s
treaft, faying : O God be merciful to me aftnner\. In this example
are fet forth all the clifpontions of a true penitent.
Firft, a profound humility, which made him ftay below in the
temple at a diftance, and feparated from others, as if he appre-
hended himfelf, by reafon of his fins, unworthy to approach to
God, or intermix himfelf amongft the juft. " But as much as
" he retired farther off in himfelf, fo much he approached nearer
" to God "
Secondly, The (hame and confufion with which he was covered
to appear before God with a confcience thus burthened with fins ;
a confufion fo great, that it hindered him from railing his eyes
towards heaven.
Thirdly, The forrow he had in his heart for having grievoufly of-
fended God, in token whereof he fmites his breail, " denoting by
** that aclion the fins concealed within ."
Fourthly, The pardon he implored of God, as a true penitent,
having no other motive than his own unworthinefs on the one fide,
and on the other the pure mercy of God, from which alone he
hoped for pardon, and not from his own merits.
Behold,
* Luke xviii. 10, n, ia. f Luke xviii. 13. J St Auftin, Serm. 36.
tie verb. Dom. St Cyprian, de Chat, Dominica.
in CHRISTIAN PIETY. 57
Behold, Ttxotime, examples and patterns of true repentance, by
which we ought to form and model ours. They are propofcd to
us by the Holy Ghoft for that end ; and the two laft were drawn,
and formed by the Son of God, to teach us how to behave in fo
ferious an affair. For this reafon, if you refolve to do penance and
be truly converted, you muft read them attentively; confider their
whole condutl, in order to conform yourfelf to it as near as you can.
** And as you have imitated thofe penitents in their fins and extra-
M vagances; fo alfo imitate them in their repentance*;" as St.
Ambrofe faid to the great emperor "Theodofius.
PART III.
Of CONFESSION.
HAVING fpoken pf contrition, and the preparations ncceflary
to obtain that eminent virtue ; we now come to the confef-
fion of fins, which is the fccond part of penance, as we have faid
above, in Part II. Chap. II. which you would do well to read
once more, for it ferves as a foundation to all we are about to fay
of conftffion t which we mall treat with all poflible brevity, yet not
without giving you all the knowledge neceflary to make it well.
I befeech you then, Theotime t to read with attention what we are
about to fay.
CHAP. I.
Of the injlitution and neceffity of confejjion.
THE firft thing to be known about this fubjecl: is, who infli-
tuted confeffion, and of what neceffity it is for the falvation
of fouls.
We cannot better learn thefe two truths than from the holy
church, which has clearly explained them by the council of G Treiit\.
The council fays, " that penance was always neceffory before
" the law of grace, for all thofe who had finned mortally, and
" that they could never receive the remifiion of their fins, but by
" detefting them with a holy hatred, and a forrow of mind for the
" offence they had committed againfl God: yet that this virtue
' was not raifed to the dignity of a facrament, before the coming
of
* Paulin. vit. Arabr. n. 34. f Seff. 14. Chap. i.
58 The INSTRUCTION tf YOUTH
" of the Son of God, who inftituted it on the day of his rcfur-
" relion, when being in the midfl of his Apoftles be breathed on
" them, faying: Receive ye the Holy Ghojl : ivhofe fins youjballfor-
<f give, they are forgiven them: and whofe fins you Jh all retain^ they
" are retained* "
" By this fo remarkable an aHon, (fay the council) and by
" thofe fo diftinft words, the fathers, with a common confent,
" have always underftood 1 , that the power of remitting or retain-
" ing fins was given to the Apoftles and their lawful fucceflbrs, to
<f reconcile thofe to God, who had fallen into fin after baptifmf."
And in the fifth chapter, treating of the inftitution and neceflity
of the confeffion of fins, which is the fecond part of this facrament,
it fpeaks in thefe terms : " Concerning the inftitution of the
" facrament of penance already explained, the univerfal church
" has always underftood, that our Lord inftituted the entire con-
" feflion of fins, and that it is neceflary by divine appointment for
" all thofe who have fallen into mortal fin after baptifm. Becaufe
" our Lord Jefus Chrift being ready to afcend into heaven has left
" priefts in his place, in quality of prefidents and judges, to whom
c< all the fins which the faithful had committed after baptifm
<{ ought to be difcovered, that they might give their judgment
" either of abfolution or retention, by virtue of that power which
** was given them."
From all this doctrine of the holy church
Two truths. we learn two truths : The firft is, that con-
feffion is inftituted by Jefus Chri/l ; the fecond,
that it is neceflary by divine appointment for the remifiion of mor-
tal fins committed after baptifm, as baptifm is neceflary for the
remiflion of original fin.
We muft notwithstanding take notice, that in cafe of neceflity,
and where confeflion is impoflible, it may be fupplied by contri-
tion, as baptifm is alfo fupplied by the fame means in thofe who
are capable of it, becaufe in this contrition is included a will
to receive baptifm, or make a confeflion: but in this cafe it is
neceflary that the contrition be perfect, and proceed from the pure
love of God.
CHAP.
* Job. xx. 22, 23. t Con. Trid. SefT, 14. cap. i,
in CHRISTIAN PIETY. j>
CHAP. II.
What facramental spnfejjlon is.
THIS word confeflion is underftood two ways in fcripture;
fometimes it fignifies the praife of God, fometimes the
accufation of fins; and the reafon is, becaufe that word fignifies
an avowal and an acknowledgment ; and to confefs fignifies to
avow or acknowledge any thing. When we acknowledge the
greatnefs of God or his benefits, this is called confeflion, which
fignifies as much as the praife or blefling we give to God, When
we acknowledge the fins we have committed, it is a confeflion by
which we accufe ourfelves. " Confeflion belongs not only to fin-
" ners who accufe themfelves, but alfo to him that praifes God *."
" Thefe two confeflions are neceffary, the one for finners, the
"** other for the juft. Each one of thefe, offers a facrifice to
C God, the one of contrition, the other of praife. Without
< the firft finners continue in death, and the juft without the
* fecond are accpunted ungrateful to God ; and thus confefiion
" gives life to finners, and glory to the juft f."
We mean here only to fpeak of the confef- ConfcJJlon de->
fion of fins, inafmuch as it is a part of the fa- fined.
crament of penance, which we define thus :
' An accufation of all the fins one has committed to the prieft, as
" vicar of Jefus Chrtft, in order to receive abfolution."
In this definition we muft particularly take notice of the word
nccufation^ which fignifies much, but commonly is little underftood ;
for it does not fignify a bare recital of their fins, which all thofe
chriftians falfely deem to be fuflkient, who confefs their fins, as if
they were relating a ftory. This word implies quite another thing,
and means a declaration which the penitent makes of his fins to
the prieft, as a criminal to his judge, with an intention of ac-
knowledging his guilt, and moft earneftly fuing for pardon j at the
fame time fhewing a regret for paft fins, and a refolution of never
more committing them, and moreover of performing fuch penance
as fhall be enjoined.
" It is rightly called an accufation, becaufe fins are not to be fo
*' recounted as though we boafted of our wickednefs ; nor are
" they to be fo told, as if for divertifement to fome idle hearers
" we
* S. Aug. Serm. 8. de yerb, Dom. f S. Bernard, Sera. 40 de di-
verfis.
tfo The INSTRUCTION ef YOWTH
" we were telling a ftory. But they are to be fo declared by a
** mind accufmg itfelf, as that we defire alfo to revenge them in
" ourfelves * :" That is, \ve muft accufe ourfelves with the fenti-
ments and difpofition of a criminal before" his judge. Becaufe the
facrament of penance is inftituted by the Son of God 35 a tribu--
nal and judgment, where the fins of the faithful muft be difcovered
before the prieft, who ought to judge them, and where the peni-
tent ought to appear as felf-convi&ed : Now he cannot appear as
fuch if he be not accufed, and he cannot be accufed but by him-
felf;. the declaration then of his fins mould have every mark of
an humble folicitation for divine mercy.
CHAP. III.
Of the conditions requijtte for a good confejfion.
IT is eafy to form a judgment of them from the precedent defi-
nition : for fince it is an accufation, it ought to have two con-
ditions among others : it muft be entire, that is, of all the fins com-
mitted, and it muft be made \vithforroiu for having committed
them. He who accufes himfelf in order to obtain pardon, muft
aecufe himfelf of all the evil he has done, and teftify theforroiv
he has for his faults.
Thefe two conditions produce Tome others : for the integrity re-
quires it mould be clear zn&Jhort : the forroiv produces zjhame for
having finned, and zfubmiflion to the will of the perfon offended,
with a view to obtain pardon upon whatever conditions he may be
fubje&ed to.
Thefe fix conditions are requifite for a good
Six conditions. confeflion. It ought to be entire, clear, Jhort 9
made with confufion and Jbame of the evil,
with farrow for having committed it, and with fubtnij/ion to the.
perfon offended.
It ought to be entire, that is, of all the fins
Entire. he remembers, after a diligent and fufficient
examen. This is to be underftood of mortal
fins, and without this condition the confeiTion is null : becaufe
mortal fins cannot be pardoned feparately one without another,
becaufe they are all oppofite to fanlifying grace, and any one
jimongft them remaining in the foul, hinders the divine grace
front
* Cat. Trid. de penit. n. 51.
Iff CH * I 8 T I A N P IE T T. 6l
from entering there ; hence if we mould conceal but one only
mortal fin in confeflion, the facrament cannot produce its effe&,
which is the fan&ificarion of the foul by the infufion of grace.
It ought to be clear y that is, as intelligible as
poflible : he ought to have a fincere will to Clear.
make himfelf underftood by bis confeffor, and
in confequence muft avoid obfcurity, at leaft he muft not affeft or
defire to be obfcure ; for this would be an evident fign that he has
at mind to conceal fome fins.
It muft \3cjiort, in faying no more than ne- Short.
ceflary to make himfelf rightly underftood *,
he muft avoid fuperfluous words, repetitions, and impertinent nar-
rations, too frequent among penitents. He muft fimply confefs his
fins in this manner : I accufe myfelf that I have committed fuch *
fmj and adding only that which is necefiary to make the confeffor
underftand the quality of the fin, or anfwering to the queftion he
{hall afk to inform himfelf.
It muft be modejl, that is, expreffed with
great interior confufion for having offended Modejl.
God. A confufion 'which makes us blufh
to fee ourfelves fo criminal in the fight of God, without mating
us conceal our fins, but rather making us ingenuoufly and humbly
declare them to man, who here holds the place of God. For
the penitent, who acknowledges himfelf guilty in the fight of
God, readily difclofes them to men. The juft, that is, he who
defires to become juft, isjlrft accufer of himfelf*. D if cover frft thy
fins, that thou mayc/i be juftified \. From myfecret fins deanfe me>
It ought to ktforroivfuly that is, with a fen- Sorroiuful.
timent of grief and regret for the fins he accu-
fes himfelf of, otherwife it would not be an accufation, as we
mentioned above.
In fine, it muft be hiunble> that is, the pe- Humble.
nitent ought to acknowledge himfelf guilty,
declare that he deferves to be punifhed, and fubmit himfelf to the
conditions his judge (hall appoint for the remifRon of his fins.
CHAP.
* Pror. Xfin. 17. \ Ifci. xliil. 6. $ Pfalm xviii. 13.
C>z The INSTRUCTION f YOUTH
CHAP. IV.
Of the defefls in cotife/Jion.
AS we have faid that there are fix conditions required, fo alfo
it is manifeft that there are fix defects. The want of for-
row, clearnefs, sV. Notwithftanding, every one of them do not
make the confeflion null ; but only the want of thofe effentially
neceflary conditions, which are integrity and contrition, and from
whence the others fpring.
The want of integrity as alfo the want of
Want of inte- forrow render the confeflion null : this is a cer-
grity y or farrow, tain maxim, which we muft carry along with
makes the confejjlon us, that there are two things neceflary in the
null. penitent, entire confeflion and true contrition^
If one of thefe be wanting through the peni-
tent's fault, the facrament is null, and the confeflion facrilegious.
The want of the other conditions renders the confeflion imper-
fect, but not invalid, except they be fuch as deflroy one of thofe
two eflential conditions, integrity or forrow. Thus the defect of
clearnefs may be fuch, that the confeflbr cannot underfland all
the mortal fins ; in which cafe it renders the confeflion null, ef-
pecially if that obfcurity be affected on purpofe; the want of
humble fubmifTion may be fo great as to deftroy contrition ; and
fo of others.
There are three cafes where integrity is wanting in confeflion.
The firfl, when willingly and knowingly one conceals a mortal
fin for fhame, fear, negligence, or otherwife.
The fecond, when one conceals it indirectly, as when he ac-
cufes himfelf in obfcure or ambiguous terms, with a defign that the
confefibr fhould not underfland all that he meant to fay, or even if
he perceives that he did not underfland him ; or when he accufes
himfelf by halves leaving the refl to be gueifed at, or to be afked
by the confeflbr, which happens often to young people.
The third, when one has not made a fuflicient exame'n of his
confidence, but goes prefently to confeflion, knowing well enough
he is not fufliciently prepared : for although there be a difference
between concealing and forgetting a fin in confeflion ; that forget-
fulnefs does not make the confeflion invalid, when it is not volun-
tary, or through negligence ; for when we are the caufe of fuch
forgetfulnefs, it is certainly a fin, which renders the confeflion
null,
in CHRISTIAN PIETY. 63
null, from the axiom ; he who defires the caufe, is judged alfo
to defire the effect, which infallibly follows it.
As to the forrow for fins, there are many cafes wherein the
penitent is deficient.
Firft, when he has made no act of contrition, neither before nor
during confeflion, nor before he receives abfolution : in this cafe
the confeflion is invalid, although it may proceed from pure for-
getfulnefs ; becaufe it is eflential to the facramentj it cannot be
fupplied by any other action.
Secondly, when he makes fuch an act, but without due condi-
tions ; as without fupernatural motives, or with a referve or ex-
ception of fome mortal fin, for which one retains an affection ; in
a word, without the conditions fpoken of before in Part II. Chap.
IV. which you fhould remember.
Thirdly, when he has not a fincere refolution of amendment ;
as when the penitent will not leave the occafion of fin, practife the
neceffary remedies, nor obey his confeflbr in what is highly rea-
fonable.
CHAP. V.
Of the conditions necejjary to make the confcffion entire.
According to the doctrine of the church
there are three : To declare the nature The nature^
of the fin, the number, and the circumftances number^ and cir-
that change the nature of it. cumflances of fin*
Firft, we muft confefs the nature of the fin : mujl be confejjed.
it is not fufficient to fay in general terms, I
have finned, I have very much offended God ; but we muft tell
particularly in what : I .have committed theft, blafphemy, or de-
traction.
The reafon of this rule is given by the holy council of Trent;
priefts are conftituted judges in this facrament, to pafs a judgment
upon the fins of men : Now they cannot exercife that judgment
without the knowledge of the caufe, nor obferve the necefTary
equity in the enjoining of the penance, except penitents declare
their fins in particular, and not only in general terms.
Secondly they muft declare the number, that is, how often
they have fallen into each kind of fin. This is alfo abfclutdy
necefTnry, that the confeflbr may judge aright: becaufe he who
has
64 The INSTRUCTION if YOUTH
has committed a fm often, is much more guilty than he who has
done it but feldom.
Thirdly, we muft explain the circumftances which change the
nature of the fin, as the fame council has declared in exprefs terms ;
for the fame reafon that obliges us to confefs the ions of a different
nature. Thus in theft one muft exprefs the circumftance of a
facred place, in which he robbed, or a facred thing which he has
taken : becaufe this circumftance changes the nature, and makes it
a facrilege.
In fins of impurity, we muft difcover the quality of the perfca
with whom we have finned, whether a fmgle, or married perfon,
or relation ; for thefe circumilances make diiferent fms, of fornica-
tion, adultery, or inceft.
Penitents, particularly young people, are often defective in
thefe three rules. For firft, as to the nature of the fin, it hap-
pens frequently that they do not declare it at all. For example,
concerning the fin of impurity, they fay no more than that they
have willingly entertained evil thoughts, without mentioning in
the leaft, whether they were accompanied with any immodeft
touches of themfelves, or other effects which follow from thence,
which are fins of another nature, and more grievous than the
thoughts. They will confefs they have touched others immodeftly,
without difcovering how, or what fort of perfons. They will
accufe themfelves of detraction, but not offer to declare the thing
they have faid.
Secondly, as to the number, it happens often, that telling the
nature they are afraid to difcover the full number, therefore con-
ceal fome part, the number fometimes caufmg as much lhame ag
the nature and quality of the fin. In which cafe the confefiion is
no lefs invalid and facrilegious, than if they had concealed the
very nature of the fm.
Thirdly, they frequently commit the fame fault by concealing
the aggravating circumftances through fear or fhame. For ex-
ample, if they have robbed, or done fome confiderable injury to
their neighbour's goods, or cheated him at play, they are afraid to
tell the quantity, left they fnould be obliged to reftitution.
In all thefe occurrences when one willingly and wittingly con-
ceals fuch circumftances, the confeffion is null. I befeech you,
T/ieotimf, to avoid thefe effentiai faults, which often happen in
eonfeffion, for want of difcovering the nature or kind of the fm,
the number, or aggravating circumflances.
CHAR
in CHRISTIAN PIETY. 65
CHAP. VI.
Advice concerning the number of Jim.
I Have here an advice of great concern to im-
part to you, dear Theotitne, about the Two faults.
number of fins. It is, to avoid in confeffion
two extremes equally vitious : the one is fupine negligence ; the
other is too much exaftnefs and fcrupulofity.
Some, to avoid the trouble of a due examination of their con-
fcience, difcover nothing of the number of
mortal fins, or if they do, it is with great Negligence.
uncertainty. I have done it for example,
twenty times more or lefs ; or elfe they declare a greater number
than they are guilty of, to comprehend therein the number they
might have committed : this does not fatisfy the exaclnefs which
is necefiary in confeffion.
Others on the contrary are fo intent upon the fearch of their
fins, and the number of them, that they are never quiet, but vex
themfelves with continual doubts and anxiety of mind, never be-
lieving they have fufHciently examined their confidence. This
makes them think of nothing but this examen, and little or no-
thing of the principal concern, which is contrition.
Thefe two faults muft neceiTarily be avoided. For the firft may
render the confeffion invalid for want of integrity, the other for
want of contrition.
Thofe who find themfelves guilty of negligence, ought to re-
member what diligence is neceflary to dilpofe themfclves for a
thing of fuch high concern, as i-s the obtaining of the remiffion of
their fins; and fince without confeffing them all, that cannot be
acquired, it is neceflary they fhcuid endeavour with great diligence
to remember them, in order to accufe themfelves. This is the
rule which the council of Ti-vnt gives, \rhen it fays : " It is necef-
" fary that the penitents declare all the fins they remember after a
f( diligent examen, even thofe that are moft hidden*."
As to thofe others, who trouble and ditquiet
themfelves with the examen of their fins, Scruputofity.
they are to be fully perfuaded of this truth,
that God requires no more of them in this, or any other occafion,
than what they are able to perform ; and that after they have
done what, morally fpeaking, they are able, in order to remember
Vol. II. F their
* Seff. 14. c. v. deConfeff.
66 The INSTRUCTION of YOUTH
their fins, they ought to declare what they remember, and be no
farther felicitous ; it being moft certain, that other fins which
they have forgot are to be comprehended in that confeflicn ; and
that they are pardoned them in the abfolution they receive.
This alfo is a rule of the holy church in the council of Trenty
which condemns thofe of impiety, who fay * : " That the con-
*'* feffion of all their fins is an impoffibility, and a torture of the
" confcience : it being certain, fays the council, that the church
" requires no more of penitents, than that every one after he has
" made a careful examen, and fearch into his confcience, fhculd
" confefs thofe fins which occur to his memory : and that other
(f fins, which, notwithstanding fuch an examen, they do not
" remember, are cftcemed to be generally comprehended in the
" fame confeffion ; and that it is of thefe fins we fay to God with
'* the prophet: Cleanfe me f ram my bidden Jins, Lord\"
Thofe who follow this maxim of the church will eafily find
quiet of mind, and banifh the difficulties which arife from their
confeffions. It is true, they are ftill in doubt, whether in their
examen they ufed that diligence which the church requires. We
fhall tell you hereafter in the ninth chapter wherein it confifts;
in the mean time I fhall mind you of two things here for your
comfort.
Firft, that this obligatory diligence reaches only to mortal fins.
Secondly, that when, after a ferious examen a perfon can^
not call to mind the number of his fins j as it happens in fins of
habit or cuitom, which are frequently committed, as ill thoughts,
difhoneft words, oaths, and the like, it is fufficient to difccver, as
near as one can, the time fince he was firft fubjecl to it ; and in
that time to take notice, as much as may be, how often he may
have fallen into them every day, every week, or the like ; and af-
ter one has declared what he can in this manner, he ought not to
trouble himfelf any farther.
CHAP. VII.
Advice concerning tbe clrcitirjtar.ces of f:ns.
THE particular accidents which intervene^
and are not of the fubftance of a deed,
circujnjiance. but only accompany it, are calk\! circumltanccs j
as
* Se 14. c. v. de Confeff. \ Pfal. xvh'i. 13.
n
CHRISTIAN PIETY.
as the quality of the pcrfon who fins, the place, the time, the de-
fign with which he acted, the end which was propofed, the means
made ufe of, the confequencc and evil effects of an a&ion, as
fcandal, or the like.
Of circumftances fome are only trivial, which render not an
aHon worfe than it is of itfeif, and of thefe we do not fpeak.
There are others that are heinous, and which aggravate exceed-
ingly an action ; of thefe we treat in this place. There are two
forts of them.
Some aggravate a fin to that degree, that they change the nature
of it ; thus the circumftance of a facred place, or a facred thing
which is ftolen, changes the fin of theft into facrilege, which i$
a different kind of fin.
Others aggravate only the fin without changing the fpecies, and
are called fimply aggravating circumftances.
As to the former, there is no q.ueflion but it is neceflary to de-
clare them in confejjiw : and as to the latter it is always moil ad-
vifable to declare them in confeffion.
It even frequently happens that one is obliged to it j as in thefe
following examples.
1. When one cannot difcern whether a circumftance, which
one believes to be confiderable, changes the fin, or not. For with-
out a large {hare of learning who is able to tlo this ?
2. When it falls out that a circumftance makes a fin to be
mortal, which otherwife would be but venial. Thus, to fteal fix
pence is but a venial fin ; but to fteal fix pence from a poor man
that had nothing elfe to live upon, is a mortal fin. He who
ftrikes another, and does him no hurt, commits but a venial fin;
but if in ftriking him he had an intention to hurt him confiderably,
he commits a mortal fin 5 and he ought to declare that intention,
when he accufes himfelf of having ftruck him.
3. One is alfo obliged to mention all fuch circumicrmces, as ex-
ceedingly aggravate a mortal fin. For example : a man who has
ftolen five pounds has finned mortally; another who has ftolen
twenty thoufand pounds, has alfo committed a mortal fin, but in-
comparably a greater. This excefs ought to b$ exprefled in con-*
fej/lon.
4. This declaration is generally neceSary, that the c^nfefibr n
pnderftand the grievoufnefs of the fin, and the prefent ftate of
F 2
as The INSTRUCTION ~cf YOUTH
penitent, without which he can neither impofe a penance fuitabl
to paft fins, nor prescribe remedies to avoid them for the future.
In {hort, to declare ingenuoufly his fins, with all their circum-
ftances, is a fign of a fincere and truly penitent heart, defirous of
healing and faving his foul.
For this reafon, Theetime, when you accufe
PraBice, yourfelf of fin, explain diftinclly and clearly
the circumftances, which teem to render it
more grievous in the fight of God. For example, from what mo-
tive you did it ; whether through pafiion or malice, whether with
an intention to hurt another or difpleafe him ; whether fcandal, or
any other ill effect followed from the fin j whether it was in a holy
place, or the like : and anfwer always with fincerity the queftion*
your fpiritual director may alk concerning your fins.
CHAP. VIII.
Hoiv great an evil It is to conceal a mortal Jin in confeflion.
I WISH this evil was as rare and unheard of among Chriftians,
as it is great in .itfelf, and of mcft dreadful confequence to
thofe who commit it. It is unhappily but too common among
penitents, and particularly among fimple and young people, be-
caufe they know not how grievous a fin it is, and the dreadful
confequcnces it draws after it. This is the reafon why I treat of
it in this place.
Firft then, TheotJme t you muft know that
Concealment of a willingly to conceal any mortal fin, or what
mortal fin if a mar- you believe to be fuch, is alfo a mortal fin :
tal fin. Becaufe our Saviour giving to the Apoftles and
their fuccefibrs the power to remit or retain
fins, has alfo obliged the faithful to confefs all the fins which after
a fufficient examen they remember. Thus to conceal a mortal fin
in confeflion is a formal difobedience to the law of Jefus drift in
a matter of the higheft concern, and is in itfelf a mortal fin.
Secondly, this fin is a formal and pofitive
A lie unto the untruth even in the important concern of fal-
Holy Ghojl. vation ; an untruth not told to man, but to
God, whofe place the prieft holds in confef-
Con. Now to tell a lie to God is a monftrous crime. Remember
the rigorous punimment which God by St. Peter inflided upon
Ananigt
.in CHRISTIAN PiETf. 6$
Ananias and his \vife Saphira for having told an untruth in a
thing of Jefs importance, where they concealed only part of the
price of fome goods they had fold. Thou haft mt y faid the Apo-
ftle, lied to men, but to God *. And at thefe words they fell down
dead at his feet.
Thirdly, this fin is not only a difobedience to the law of God,
and a bafe lie ; but alfo a fin of facrilege, and
that of the firft magnitude. Sacrilege is one A facrilege^
of the mod heinous fins that can be committed;
for it is an abufe and a profanation of a facred thing, or of a thing
dedicated to God, and which partakes of his fanftity. And as
among holy things there are fome more holy than others, fo
among facrileges there are fome greater and more enormous than
others, in proportion to the thing profaned. Now the abufe and
profanation of the facrament of penance by him who conceals a
mortal fin, is not only the abufe of a holy thing, but of a thing
mod holy : becaufe the facraments are not only exteriorly holy,
like churches, altars, and holy veffels, which are holy beeaufc
they are confecrated to holy ufes ; but they contain holinefs in
themfelves, in as much as they caufe and confer it upon men. If
then it be an enormous facrilege to profane a church, overthrow
an altar, or to defile a chalice ; judge what \ve ought to fay of the
abufe and profanation of a facrament, and what a horror we ought
to have of fuch a facrilege.
Fourthly, confider the evil you do in abufing
this facrament in particular, for- it is indituted Inftead of ap-
to appeafe God's wrath, and reconcile us to peafing^ it provokes
him. Now in making a falfe confeflion, you God's anger,
provoke God by thofe very means he has ap-
pointed to appeafe him : you make him your enemy at the very
time that you defire to be reftored to his favour ; and you change
the facrament, which is a fentence of abfolution, into a fentence of
condemnation. Wretched man! are not you afraid of falling un-
der the reproach of the prophet : Tbu t fays he, that turn judgment
into wirmivood, and forfake jitftice in the land\.
Fifthly, confider the wicked abufe you make A profanation cf
ef the adorable blood of the Son of God. By the blood of Cbrijl*
this facrament the merits of that blood are ap-
plied to us for the remifiion of our fins \ and when the prieft pro-
F 3 oounccs
* Acb v. 4. f Amof. vi. 7.
fa he INSTRUCTION*/" Y o tf T H
hounces the facred words of abfolution, he pours upon us thai
precious bloodj which cleanfeth zfcr, as Jihn fays, _/V0w all fin* ^
But when you are 3fo void of grace, as to make a deceitful con-
feffion, and having made it$ permit the pricft to give you abfolu-
tion, you fruftrate the eiFect of the blood of the Son of God^
which falling upon a criminal and unworthy object, as you theri
are, is more profaned, contemned, arid Violated, than when the
Jews fhed it upon the earthy and audacioufly trampled it Under
their feet: Be afraid here of that menace of the Apoftle in the
ipiftle to the Hebrews, where he fays : A man making void /:'>* law
sfMofeSy dii'th without any mercy : how much more, dj you think ht
Aeferveth worfe puniJJjmentr t who hath trcdden under foot th-s Son of
God' t arifl hath 'ejleemed the blood of the covenant unclean^ with which
be was fanRefi$d t and hath offered an a-ffront to the fpirit of grace -\ ?
Ponder well upon thefe three injuries; for all thefe you commit
by a deceitful confeffion.
Sixthly, confider how little reafon you have to perpetrate fueh 2.
crime by concealing your fins in confeflion ; " this cannot proceed
" but either out of fear or jharne, which are the two ihfeparable
* companions of fin ^ :" As for fear^ what is it that you can ap-
prehend on this occafion ? If you fear being defamed, confider that
you difcover your fiiis to one rrian alone, fo this cannot defame
you} betides, he. is tied by ull laws both divine and human to an
eternal fecrecy, which he cannot violate with-
Fear andjhame out rendering himfslf worthy of "death before
Tfis excufes fir cbn- God and man: So that there is no danger of
rtalftitnf*. your honour. Are you afraid to be repremahd-
c'd by your ghoftly father ? this fometimes
hinders fo'rhe people', who muft be blind to commit fo dreadful a
fin for fear of fo fmall an evil , to be more apprehenfive of a re-
feuke froih him', who does it merely- out of charity and for your
good, than of the offence againft God, of bsing reprehended and
condemned by him, of being fcoffed at by Devilsj and loll for ever-
more. Whoever makes fuch a choice mull have loll his fenfes*
The fame is to be faid of th'ofe who conceal their fins for fear
of "a great penance, xvhich is yet a more inexcufable folly ; yet
'this is too often the cafe among young and ignorant people. Let
\is now come to fpeak of Jbame } which is the fecond motive, as
Win as the former.
i John i ^. f Pleb. x. 28, a$. % TcrtuI, in
in CHRISTIAN PIETY. 71
It is indeed true that fin calls for our fhame and confufion,
that he is not truly penitent who has not this fhame, and that he
juftly merits the reproach God gives to a finner, c bcu ha/i a har-
lot's 'forheady thou luoiddjl not bh/fb*. This (harne neverthelefs
ought not to hinder any one from difcovering all their fins in con-
fcffion; that which withholds us from fuch a declaration is not
jbiune, but a weaknefs of mind, -or rather a downright madnefs.
Can there be a greater madnefs than not to defire to cure a great
evil by another which is much lefs ? Than to choofe rather to
damn one's foul for ever, than to fave it at the expence of a
momentary confufion .? What would you fay of a criminal, who,
having deferved death, ihould refufe the pardon offered him by
the King on condition that he would difcover his crime in private
to a judge, deputed by him ? All men would certainly pronounce
him .guilty of exceffive madnefs. Yet this is his cafe, who con-
ceals any thing in confeffion. Blind that you are, who choofe
rather to die and be loft eternally, than confefs your fins to the
judge, whom God has appointed to take cognizance of them,
and grant a pardon if you are worthy ! who will rather hide the
wound that will caufe your death, than fhew it to the furgeon who
will certainly cure it ! who choofe rather to be expofed by God
before a numberlefs multitude of men and angels, than to be put
to a little confufion before a fingle man ! When you conceal your
ns from men, do you think by that means to hide them from the
fight of God? You dread the fight of man, and apprehend not that
<jiod Ihould know your fins. Is not .this to contemn and infult God ?
In reality this fhame is not fo painful, if we form a right judg-
ment of it. It is foon over, and followed by great peace of mind
and inexpreffible comfort.
But fuppofc it were a thoufand times greater, confider it is but
what you have deferved by your fins, which if you refufe to un-
dergo, you mufl one day fuffer much more; at the day of judg-
ment, when the fin, you now conceal in confeflion, fhall be ex-
pofed before the whole world, to cover you with a confufion which
will purfue you to hell itfelf, and never have an end, .according to
God's own word, / 'will bring an everlajling r^roafh upon you ) and
perpetual Jbame which Jh all never Is forgotten^.
Behold the great advantages fuch a confeffion will bring you,
the rejr.ixHcn cf your fins, a folid peace of confciencc, the friend-
F4 fhip
* Jcr. iii. j. f Jcr. xxiii. 40*
j2 The INSTRUCTION of YOUTH
fhip of God, and eternal faivation. O happy confufion ! It is this
of which the wile man fpeaks, There is a Jhame that bringetb glory
and grace ; and, there is a Jhame that bringetb Jin *, which is that
fatal fhame of which we are now fpeaking.
In fhort, confider one thing to which there
Remark. is no reply ; that it is impoffible you fhould
ever be laved without confeffing that fin which
you have a difficulty in declaring. Perform all the good works
you pleafe of prayers, aufterity, or alms-deeds, as long as you re-
tain any one mortal fin in your heart without declaring it in con-
feffion, there is no faivation for you; if you die in that ftate, you
are loft for ever.
Do not tell me you will confefs it hereafter ; but for the prefent
you cannot do it. Remember that the longer you defer it, the
greater will be your fhame and confufion, and your averfion to
difclofing it.
But in waiting for that day, I afk whether in the interim you
will go to confeffion or not ? if you do, then you commit fo*many
facrileges, as will make you a thoufand times more criminal in
the fight of God, and which will draw upon your head the divine
anger and vengeance. If you do not go to confeffion, in what a
diforder and confufion do you leave your confcience ! and to what
danger do you expofe your faivation ! Who has told you, that that
day or time will come which you propofe to yourfelf, and that you
ihall not :die before, and without confeffion, fince you would not
confefs when 'you had both time and means to do it ?
In concluiion, my dear Theotime, if you be in that lamentable
flat", I conjure you to look to yourfelf; to enter into yourfelf,
that you may difcover the dangerous condition to which your fal-
Yation is expofed ; to open your eyes, and awake from that lethargy,
Confider it is the Devil that deceives you, and raifes in you that
criminal mame, or that foolifh fear, by which he defigns your
eternal damnation, wliere he has been too often fuccefsful.
Call to mind that poor poffefled perfon in the gofpel, whom the
Devil had reaclered both deaf and dumb. His diflrefsful fituation
moved the Son of Gocl to tears. Looking up to heaven, he groaned^
and fa d to him: Epkphcta, that is, be- opentd. And immediately his
fan -were opened, and the firing of his tongue icas looftd, and he fpcke
right f. The miferies which we confider in the body of that pof-
fefled
* Eccli. iv*-aj. f Mar. vii. 34, 35.
jti CHRISTIAN PIETY. -75
feflTed man, are found daily in the foul which the fame evil fpirit-
has poflclTed by fin, and -are far more dangerous. They were the
fpiritual miferies reprefented in the body of the deaf and dumb
man, which drew tears and fighs from the Son of God. Take
pity on yourfelf, and render not yourfelf unworthy of the com-
paifion he has for you. Be no longer deaf to the commands he has
given you to declare your fins in confeflion, nor to all thofe rea-
fons which oblige you to it. Make a firm refolution, and execute
it readily and without delay. The Son of God will affid you in it
with his grace, he will open your mouth that you may readily
con f el's your fins, you will receive a thoufand confolations from
him, and praifmg his holy name you will fing forth, He hnih
all things well ; he hath made both the deaf to hear y and the dumb
CHAP. IX.
Of the preparation for confeffton^ or the examination cfconfcicr.ee.
j-IERE is no doubt but we ought to prepare ourfclves for
JL confeiTion; and fince our memory, ordinarily fpeaking, is
not fo retentive as to keep in mind things pafl, except we apply
ourfelves to recoiled them ; it follows, that the fame authority
which obliges us to an entire confeffion of our fins, obliges us alib
to a previous examen of confcience, that fo we may remember
the three things above-mentioned, the fpecies, the number, and
the moft remarkable circumflances. Kence the council of Trcr.i
fays, that we are obliged to declare " all our fins which we re-
t( member after a diligent examen." But the difficulty is, to af-
certain what this diligence is, and how the examination is to be
performed.
It is certain, that no general rule can be prefcribed for this pre-
paration, which depends upon the circumftances of the perfon ; his
capacity, time, neceffity, and fuch like: for there is more time
required to prepare one's felf for a yearly than for a monthly con-
feflion : thofe who have a bad memory, or who obferve not their
daily actions, or feldom examine their confciences, have need of a
longer preparation than others.
We muft follow herein that moft judicious method which the
catechifm of the council of Trent prescribes f, that is, to ufe the
fame
* Mar. vii. 37. f De Poen. Sac. n. 6z.
*4 The INSTRUCTION of YOUTH
fame diligence in this preparation we arc wont to employ in affair*
of great importance. Wherefore as upon thofe occafions we bring
along with us a ferioufnefs and diligence fuitable to the work we
have undertaken, endeavouring at the fame time not to be wanting
in any thing that may help us to compafs our defign; we mud do
the fame in this of confeffion, where we are not treating about any
temporal concern, but the fecuring of our eternal falvation, by
gaining the remiffion of our fins; a rcmiffion which cannot be
otherwife obtained, but by means of a good confeffion.
To praftife well this general rule, we muft
Mcthtd of exa* perform thefe three things.
mining our cotifci- Firft, we muft pray to Almighty God, and
tnts. beg of him that he will vouchfafe his divine
light, whereby we may fee our fins ; this is a
means which we muft never forget, on account of the neceffity of
cur being affifted by the Holy Ghoft on this occafion. The heart of
man is fo fecret, that he himfelf oftentimes dees not know his own
heart, and none but God can fearch it to the bottom. Our conference
is icrnetimes fo darkened and fa obfcured, that we are not able to
ice into it, either by means of our memory or knowledge ; only
Cod by his grace and inward light, which he communicates to
: the foul, is able to diffipate and difperfe that darknefs, which
\vhcn he does we eafily difcover many fpots which before we did
not fee; as we fee in the rays of the fun many things, which, ia
a lefs light, were hidden from our eyes. Wherefore, Tkestime,
in this preparation you muft continually pray to God for this
heavenly light. my God, enlighten my darknefs *, that I may dif>-
cover my fins: come, O Holy Ghoft, and dart from heaven a ray
of thy divine light.
Secondly, we muft obferve ibme method in fearching out our
-jfins, in order not to forget any. The beft is, to take in order the
commandments of God and the church, with the feven deadly fins:
'for fince every fin is a tranfgrefiion of the law of God, we cannot
more eafily recollect the fins we have committed, than by going
'over his commandments, and examining upon every one by itfeif,
whether we have tranfgreiTed againft it, in what, and how. And
as a per ion may offend againft them, not only one, but rnany ways,
'it is necefiary that we know the divers fins which may be com-
mitted againft each, either learning them by books which treat
. jcfj or by the iaitmclicn of fome underftanding perfon.
Thirdly
* PfJm xv:. : . 29.
in CHRISTIAN PIETY. 75
"Thirdly, the better to perform this examination of conference,
We mult enter into ourfelves, there to difcover our inclinations,
and predominant paffions ; the fins we moil ufually fall into j the
occafions of offending God, which are moft fatal to us ; the per-
fons we converfc with ; the places we frequent ; the bufmefs we
have been concerned in ; the particular obligations of our ftate ;
the omiflions we are guilty of; and many other fuch thingsi
If you praitife well thefe three means, Theotime, you comply
with the diligence which God requires at your hands in this prepa-
ration ;' but pra&ife them with ferenity and quietnefs of mind;
for difquietude and anxiety of mind are fo far from being a help^
that they are a hinder ance to confeffion;
Remember that God requires no more than what you can per-
form; perform it then duly and faithfully; which when you have
done, concern not yourfelf any more about your examination, but
apply your thoughts to exciting in yourfelf a true contrition, and
begging pardon of God for your fins*
C K A P. X.
D/" the diJlmEllon 'which miijl be made between mortal and venial Jin*
IN this examination of confcience we muft not only employ th
memory to recoiled!: our fms> but alfo the judgment to dif-
ccrn the quality and grievoufriefs of them; it being certain, dhac
all fins are not equally grievous*
The iirft, and the molt reniarkable difFerence which ought td
^>e oblerved is, that of mortal and venial.
That you may underiland this difference
rightly, you mu{l know, that every fin is a Ol>fer-v.
tranfgreflion of the lav/ of God ; but \vith this
difference, that it is fometimes heinous, and fometimes light.
It is heinous, when it is committed iu a matter of concern with
knowledge and ccnfcnt.
It is light, when it wants either all or any of thefe three con-
ditions; that is, either when the thing itfelf is of fmall moment^
or being heinous is without fullicient confent ; or with confentj
but without knowledge of the evil; provided it be not an affected,
fupine, or any voluntary ignorance*
76 The INSTRUCTION of YOUTH
The firft i? called mortal, taking its name from its efFeft, ]>jr
reafon of the death it caufes in the foul, by depriving her of the
grace of God, which is her life.
The fecond is called venial, becaufe citsnding God but lightly,
it is more pardon-able.
A weighty tranfgreffion offending God grievoufly, incurs his
difpleafure, robs the foul of grace, makes it lofe the right it had
to heaven, which is the inheritance of the children of God, and
renders it liable to eternal damnation.
. A light tranfgreflion. offending God but flightly, does not make
the foul incur his-abfolute difpieafure, but only caufes fome fmall
diminution of the love which God has for her.
All that the fcripture fays of the grievous eftedlsf of fin is to be
understood of the firft tranfgreffion, as that ;'/ br ingeth forth death*;
that v*r iniquities have divided b&tiueen you .a fid \our God-\ : in a word,
all that we have faid above in Part II. Chap. VIII. IX. X. XL
But when the' fcripture fays, A juft man pall full Jcvcn times J.
In many things ive all offend . If -we fay that ive have no fin , we
deceive ourfches^. It is to be underftood of the fecond.
C HAP. XL
Of the conftjjton of venial fins.
S for venial fins, the council of Trent has given Us two rule*
to follow.
The firft is, that to obtain the remiffion of
rules. them, it is not abfolutely neceflary to confefc
them. They may be forgiven by only con-
trition, and a forrow for having committed them. Becaufe as ve-
nial fins do not deftroy fandifying grace, it is not neceflary they
fhould.come under the jurifdidtion of the facrament of penance,
which is inftitutcd to reflore that grace to thofe who have loft it.
The fecond rule is, that although there be no neceflity, yet it is
very profitable and wholfome to confcfs venial fins for many rea-
fons. i. Becaufe by the facrament of penance they are pardoned
both with more certainty, and more grace. 2. By confeffing
them, we learn better to know and to' correct them. 3. It is a very
profitable means t.o avoid mortal fin, as well by reafon of the
grace which one receives by the facrament ; as alfo becaufe he that
has
* Jam. i. 15. f Ifai - lix - * 1 Prov> XXIV ' l6t
in CHRISTI AN PIE T'T* 77
has a care to cleanfe his foul from fmaller fins, will be more foli-
citous and apprehenfive how he falls into greater, according to that
featence of our Lord: He that is faithful in that which is laft t .is
faithful alfo in that which is greater *.
Now there are two things which are to be Qhfer-vc twt
obferved in the confefiion of venial fins. things.
The firft is, therein to avoid fcruples and
anxiety of mind;, a fault which many commit, who examine thcm-
jfelves concerning their venial fins with the fame trouble or concern
as if they were mortal, and fpend fo much time in that examina-
tion, that they think little or nothing of the means how to amend
them.
The fecond thing to be obferved is, that when they confefs venial
fins, they always conceive a forrow for having committed them,
and make a refolution to amend them. Without thefe two ads it
is to no purpofe to confefs them ; they are not forgiven, although
they receive abfclution of their other fins, for which they had
contrition.
Nay, I tell you more, that if it happens that Rf marie.
we have no other but venial fins to confefs,
and have not forrow or remorfe for any of them, the abfolution
would be null ; and we fhould commit a facrilege, becaufe the
facrament would want one of its efiential parts, which is contrition.
This is a thing we muft carefully beware of, as it may very eafily
happen.
But when I fay we muft refolvc, or have a will to amend our
venial fins, I'fpeak of a real, fincere, and efficacious will, and not
of a perpetual relapfe, which is too frequent.
You will fay that this is very hard, and that
it is impoflible to be without venial fins, To Three forts of
this I anfwer, and it imports you .to obferve itenialftm.
it well, that there are three forts of venial
fins: i. fuch as proceed from weaknefs : 2. fuch as are committed
by inadvertency or furprife : 3- others we call fins of malice, that
is, which fpring from our fole will with a perfect knowledge;
fuch are thofe which are committed on fet purpofe, or by an
affected negligence, which we take no care to amend, or which
proceed from fome tie or irregular affection we bear to fome
creature.
As to the fins of weaknefs or furprife, it is true, we can never
be
* Luke XYI. 10.
78 27><? INSTRUCTION of YOUTH
be totally exempt from them, and for thefe it fufficeth to have 4
good will to amend as well as we can.
But as for fins which proceed from our will, it is in our power
to amend, and we are ftrictly obliged to it becaufe they very much
difpleafe God, and the confequences are extremely dangerous.
Thefe fins, Theotime, although they feem light, produce very ill
effects. They are light, if confidered each by itfelf ; but being
neglected and multiplied, they become very dangerous. They do
not deftroy fanctifying grace ; but they difpofe us very much to
lofe it. All together they do not make a mortal fin ; but they dif-
pofe the foul to fall into it. They do not directly caufe death ;
but they caufe fuch weaknefles and maladies that bring death along
with them, and make us fall into mortal fin. In a word, al-
though thefe fins do not break that frienclfhip which fubfiils be-
twixt God and the foul which is in the ftate of grace, yet by little
and little they diminiih it, and by this diminution charity is
weakened in us ; God alfo by degrees withdraws the graces and a-
finance which he vouchfafes us in all our fpiritual neceflities ;
thus having lefs ftrength, we more eafily fall into mortal fin when
temptation comes. Alas ? Theotimey how many are there who have,
and daily do lamentably fall into the depth of vice, the firft fource
whereof was their neglect in correcting venial fins !
Take great care then to avoid fmall faults, that if you be in the
ftate of grace, you may preferve it j if not, left you make your-*
felf unworthy of that favour.
CHAP. XII,
Of interior and exterior fins, or of the fins of thought and aftion.
IT is alfo very neceflary to be obferved In cpnfeffion and exami-
nation of conference that there are fins which may be commit-
ted interiorjy, or by confent in thought only, and others which
proceed even to the exterior action. Thus to take pleafure in a
thought of revenge, or to clefire it, is an interior fin, or a fin of
thought ; actually to put in execution the fame revenge either by
word or deed, is an exterior fin, or a fin of action.
Many penitents, who are not well inftructed, confefs what they
have faid or done, but never excufe themfelves of their finful
thoughts as long as they have not proceeded to the action. How-
ever
in CHRISTIAN PIETY* 79
ever it is moil certain, that interior fins are
the firfl (ins, and very criminal in the fight of The malice of
God ; exterior fins are not fins, but in as much exterior fins pro--
as they proceed from the heart, that is, from ceeds from thf
the will, which is the fource of the good and heart.
evil we do. It is the will that caufes all the
evil which is found in our actions, they are not wicked, but in 23
much as they are ordered and confented to by the will.
Our Saviour fays, that the heart is the fountain of our fins :
Out of the heart proceed evil thoughts, adulteries, fornication*. And
the wife man fays, fix things the Lord hateth, a heart that devifeth
wicked plots i &c.f. Arjd, perverfe thoughts feparate frotn God$.
Accufe yourfelf then of the fins of thought, when you have
committed them, although you have not put them in, execution ;
nay even when afterwards you have retracted them in your heart,
for this retractation does not prevent the evil from having been con-
fented to in thought ; and although it would have been far greater
if you had actually put it in execution, yet to have only defired.it,
ceafes not to-be very atrocious.
There are three degrees in thefe fins of Three degrees in
thought : the firfl: is complacency, the fecond fins of thought.
defire, and the third the refolution.
Complacency in an evil thought, is a mortal fin, if it be volun-
tary, and if the thing one thinks on be in itfelf a mortal fin j as an
impure action, a fevere revenge, or the like.
The defire, which frequently follows the complacency, is alfo a
mortal fin in the two circumftances above-mentioned, when it
tends voluntarily to a thing mortally evil. We fee it is forbidden by
the two lafl commandments of the law of God. Now if you would
know what is meant by a defire : " A defire is % conditional will,
<e or a will to do the evil if it lay in our power, and if we had an
r< opportunity."
The refolution to do the evil is alfo a mortal fin, 2nd greater
than the other two, and mufl be confefied, although it were not
put in execution, and even although we have retracted and chang4
pur refolution, as we faid before.
CHAR
* Mat. xr. 19. f Prov. ri. 16, i*. Wifd. i. 5.
The INSTRUCTION tf YOUTH
C H A P. XIII.
Of fins of commijfion and
difference of fins is alfo very neceffary to be known, as
JL well for tonfeffion, as for the conduct of a Chriftian life.
Sins that con (id in action are eafily known, confefled, and
avoided ; but fins of omiffion are hardly underftood, feldom con-
feiTed, and fcarcely avoided-, they arife from a neglect of thofe
duties which we are obliged to perform.
Yet this fin is often as great as that of com-
Sins of omiffion miffion : we fhall be equally damned for net
as great as thoft of doing that which we are obliged to do, as for
commijfton. committing the evil that is forbidden us. The
.law of God, Tkeotimey whereof fin is a tranf-
greffion, does not only forbid evil, but alfo commands good. Some
of its precepts are negative, and forbid evil, as thofe, Tboufoalt
not kill) thou /bait notjltal. Others are conceived in pofrtive terms,
and command fome good ; as thofe, fhou Jaalt love the Lord thy
God: Keep -holy, the fabbatb day.
Each commandment in reality is both pofitive and negative: for
thofe which command a good, forbid the oppofite evil; and thofe
that prohibit an evil, command the contrary good. For example,
the precept which commands us to love God, forbids us to do any
thing that difpleafes him : and the commandment that prohibits
robbing, obliges making reftitution of what is ur.juitly taken
away; and thus of others. There is no commandment againft
which one may not fin both by commiflion and omiffion.
Hence there is an indifpenfable obligation to examine ourfelves
upon the fins of omiflion, as well as commiffion ; we. mufl accufe
ourfelves not only of the evil actions we have done, but alfo of
the duties we have left undone.
In the examination which we fhall give you hereafter, we fhall
put down the fins of omiflion together with the fins of commiffion
again ft each commandment.
Above all we muft carefully examine thefe fir.s of cmiflion,
when we fearch into the fins which belong to our particular ftate
of hie. Each ftate and condition has peculiar obligations annexed
to it, and to which we are ftriclly bound either by law, or by cove-
nant, or by oath, or by the very nature of the calling. Many
Chriftians are guilty of confiderable cmiflions, of their refpeclive
duties, which are highly criminal, though they are not always
obferved
in CHRISTAN PIETY. 81
obferved as they {hould be, by thofe who often fall into them.
Hence at the hour of death many fins will be brought to light,
which carelefs fouls in the time of this life but little apprehended,
and fo continued till death in the guilt of them.
I
CHAP, XIV.
Of the fins of ignorance, frailty, and malice.
ADD here this diflinclion of fins, becaufe it conduces very
much to make us underfland the quality of them, and how to
form a better judgment of their enormity.
This diftin&ion fprings from the nature of No Jin 'without
(in, which is a 'voluntary, and free action : as knowledge, and a,
it is voluntary, it muft be performed knowingly : power of not fin"
as it is free, it muft be done in fuch a manner, ning.
that the will might not have done it. Knowledge
is hindered by ignorance; the power of not doing it, is hindered by
pafllons, which carry the will on to do evil, or withdraw it from
good : I fay hindered, that is, either diminiftied, or totally taken
away. When knowledge is wanting, it is a fin of ignorance ; when
the power of not doing is incumbered by paflion, it is a fin of
frailty ; but when we are free both from the one and the other,
paflion as well as ignorance, then it is a fin which proceeds from
the will alone, and is called a fin of malice, that is, of the will
a&ing with full knowledge, and of her own accord, without being
puflied on or clogged by any paflion.
You mould be well inftructed in. this point, Therfime, becaufe
the greatest part of the world excufe their fins either upon account
of their ignorance, or weaknefs. It is true, there is fometimes
ignorance or paflion in their fins, but they muft not excufe them-
felves for that. I am about to convince you that neither igno-
rance nor paflion do always leffen them, but that the greateft part
of their fins are fins of malice.
ARTICLE I.
Of the fins of ignorance.
A SIN of ignorance is what we commit for want of fufficient
knowledge either of the action that we perform, or of the
evil which there is in fuch an action.
Vol. II. G Ignorance
82 T/JS INSTRUCTION of YOUTH
Ignorance of the action, is called ignorance of the faft. Igno-
rance of the evil which is in the action, is called ignorance of the
law ; of which we may be ignorant two ways, either totally, or in
part : totally, when we believe there is no ill in the adion ; in-
part, when we believe indeed there is fome, but not fo much
evil, as in effect there is. We may be fubjecl: to ignorance,
either by our fault and our wjjl, or without any fault or will on
our fide.
It happens by our fault, when we are willing to be ignorant of
a thing, whether exprefsly and on fet purpofe endeavouring to
avoid information ; or implicitly by a fupine negligence, when
carelefs about learning what we ought to know.
It happens without any fault of ours, when there is neither an
e-xprefs will, nor any confiderable negligence on oar part, and it is-
not our fault that we are not inftrufted in it.
This being fuppofed, it is eafy to tell when
What ignorance ignorance leflens the fin, when it takes it away
removes or lejjens totally, and when not at all.
guilt. Firft, when fuch ignorance does not proceed
at all from our fault, either directly or in-
dire&ly, it is certain it takes away the fin totally, and the action
we do is not a fin ; becaufe there is no fin without a will, and
there is no will where there is no knowledge. Thus when Noah
was intoxicated with wine, his excefs in drink was not a fin, be-
caufe he neither did nor could know its ilrength.
Secondly, when ignorance proceeds from our fault by an exprefs
will, or grofs negligence, it neither takes away, nor even leflens
the fin ; on the contrary, it rather encreafesthe guilt. Becaufe he
that defires the caufe, defires alfo the effecl:. If then I defire, or
am not unwilling to be ignorant of the evil that is in an action,
and it happens by that ignorance that I fin more freely, and with-
out remorfe, I am the voluntary caufe of the fin, the enormity of
which I would not know. Such was the ignorance of the unchafte
old men in the hiftory of Su/anna, of whom it is faid, That they
cajl down their eyes, that they might not fee heaven, nor remember the
judgments of God*< Such is the ignorance of thofe that will not
be inftru&ed in what they ought to know, nor admonifhed of the
evil they do, and who will not underftand that they may do
vrellf.
Thirdly,
* Dan. xiii. 9. f Pfal. xxxv. 4.
tn
CHRISTIAN PIETY.
Thirdly, as the total ignorance of the evil of an ation takes
away all the fin, when it does not proceed from our fault fo
the ignorance of part of the evil which is in a fin takes away part
of its guilt, that is, lefiens the fin : this is to be underflood of
that ignorance which does not proceed from our fault, and when
it was not in our power to be better inftrutled. Such is the
ignorance of young people when they firft fall into fins of impu-
rity. They know well enough that they are fins, as appears by
the doubts they have in their confcience, and by the fhame they
have to confefs them ; but they do not underfland that their ml-
lignity is fo great as in reality they are, until they are inftructed j
till then their fins are not fo great, although they are almoft
always mortal fins. This (hows the neceffity of their being well
inftrufted concerning fuch fins, that they may conceive a due
horror, and avoid them to the utmoft of their power*
ARTICLE IL
Ofjins of frailty.
THE fins of frailty are thofe which proceed from the will
moved by fome paflion.
Paffions are actions of the fenfitive appetite^ which is an inferior
part of the foul, and moves towards things forbidden by the law of
God ; fuch are love, hatred, fadnefs, fear, anger. Seme pufh
on the foul to do what is forbidden, as love, hatred, joy, choler j
others withdraw it from doing the good which is commanded, as
fear, fadnefs, defpairj thofe caufe fins of a&ion, thefe fins of
omiifion.
Pafftons diminifh the liberty of the will* becaufe being puihed
on, or reftrained by other caufes than by herfelf, fhe has not her
own dominion over that action, either to do, or not do what fhe
wills. Befides, thefe paffions diminiih alfo the judgment, hinder-
ing the underftanding, which guides the will, from judging of
things fo dearly as otherwife it would.
They diminifh by confequence the fin which is found in ail
action or omiflion, and this differently ; fometimes lefs, fometimes
more, and fometimes totally ; at other times fo far from diminifh*
ing, they rather encreafe it.
G a
f 1 ! The INSTRUCTION of YOUTH
They diminifh fometimes but little, when
When pnffions they are but light, and the will may eafily
diminijb cr take overcome them.
away the guilt (f They diminifh the fin much, when they are
ftn. ftrong and violent, becaufe for that time they
notorioufly diminifh the judgment and liberty ;
however, *s long as they leave man the knowledge of the evil
which he does, the fin continues ftill in fome degree.
They totally take away the fin, when they are fo violent, that
they totally cloud the reafon, fo that one does not perceive at all
that there is a fin, which never happens but in the firft motions of
paffion, which being a little appeafed, the mind returns to itfelf,
and knows what it has done, and from thence-forward one fins if
he continues in his paffion.
But paffions do not at all diminifh the fin when they are volun-
tary, and when they are wilfully raifed, entertained, or cherifhed,
as it happens too often, in which cafe they are not fins of frailty,
but of malice.
ARTICLE III.
Of fins of malice.
BY fins of malice we do not underftand here, fins which arc
malicioufly committed, whether purely to difpleafe God, or
for the mere pleafure which one takes in doing ill : thefe fins are
rather fins of Devils than men. Thofe who are fo unfortunate as
to commit fuch fins, begin in this world to live the life of Devils,
which God often punifhes alfo with the punifhment of Devils,
which are obftinacy and impenitence. Thefe are the fins which
our Saviour calls Sins again/I the Holy GhoJ} y which are neither for-
given in this world nor the next *.
Sins of malice, whereof I fpeak in this
Sins of malice place, are thofe which are committed without
explained. ignorance, and without paffion, that is, with
full knowledge and entire liberty. They are
called fins of malice, becaufe being committed neither out of
ignorance nor paffion, they proceed only from the evil inclination
of the will, which fcruples not to offend God, provided it can
compafs die enjoyment of its pleafures, or other fenfible content
which it feeks in fin.
Thefe
* Mat. xii. 3 a.
in CHRISTIAN P i E T T. 85
Thefe fins are very great, and highly difpleafing in the fight of
God, having nothing to excufe them, as the two former have.
Thefe we muft confefs very exa&ly, fpecifying the circumftance,
that we committed them with full knowledge and on fet purpofe.
It is alfo necefiary that we undergo fome fevere penance for them.
As thefe fins are great, they ought to be rare and unheard of,
although unhappily they are too common amongft Chriftians. If
the lives of men were nicely fearched into, the greatefl part of
their fins would be found to be fins of malice, in the fenfe we have
ufed the word, that is, fins proceeding neither from ignorance nor
paflion.
For as to ignorance, though much of it is found among the
ordinary fins of men, and for that reafon it is faid, that every
man that fins is ignorant: how often does it happen, that their
ignorance is voluntary? They purpofely affel to be ignorant;
they wifh to be ignorant of that which they are obliged to know ;
they are unwilling to be inftru&ed ; they far to look too narrowly
into their own actions, and to be obliged to do good from the know-
ledge they {hall have of it. Is not this deliberately to confent to
the fin, and out of malice ? For this reafon they fhun every means
of inftruction, as. reading books and fermons, or among preach-
ers they diflike thofe that reprehend vice^ they mun the moft able
fpiritual guides, and feek the lefs underftanding, and moft indul-
gent j they confult no one concerning their doubts of confcience ;
at leaft they do not unfold their interior with candour and fince-
rity; they feek after favourable anfwers to indulge themfelves in
remifs practices, and falfe opinions j thus they frame a fpecious
confcience, to fin with more liberty. What is this but wilfully
to run into a precipice, and fliut their eyes that they may caft
themfelves headlong the more readily, and without fear? Will any
one pretend, that an alion proceeding from fuch a wilful igno-
rance, is not a fin of malice, when perfons refufe to know the evil,
that they may be under lefs reftraint ?
As for paflions, we muft fay the fame of them as of ignorance,
they diminilh fin when they are not voluntary ; but when we pur-
pofely feek them, or induftrioufly cherifli or encreafe them, thefe
are not fins of paflion, but of malice, fince they are deliberate
effects of a will running on to wickednefs, and employing its
paflion as a means of encreafing its pleafure. Now how common
is this among men! He that has a defire of revenge, does he not
G 3 endeavour
S6 The INSTRUCTION cf YOUTH
endeavour to nourifh his hatred and indignation againfl his enemy?
He fpeaks againft him on all occafions, and is pleafed with hearing
others fpeak againft him.
He whofe heart is pofleft with impure love does all he can to
indulge it; he applies his care and thoughts that way; all his
fenfes are employed therein, as his eyes, ears, tongue, touch ; he
lets no opportunities flip; he fearches after them with much care
and foiicitude ; he follows all the motions of his paffion without
oppofition, or putting the leaft reftraint upon himfelf. What is
finning on fet purpofe, and with an affeted malice, if this be not?
Thus running over the greateft part of the fins of men, we fhall
find that they principally fpring from the will, and men are vitious
becaufe they have a mind to be fo.
Hence beware, Theotlme y of flattering yourfelf in your fins
becaufe you are young. Plead neither the ignorance of your
youth, nor the violence of your paflions as an excufe for your
guilt ; for remember that you make your ignorance and paffion
voluntary, becaufe you will not learn the truths you ought to
know, nor fearch after the means of retraining or conquering
your paflions; fo that your fins proceed from the inclination you
have to ill, which you will not corret, and thus the greateft part
of your fins are fins of malice, rather than fins of paffion o^
ignorance.
ARTICLE IV.
Of fins which fpring from a vitious habit.
I ADD here this fourth article, forafmuch as next to ignorance
and paffion, there is another caufe which draws the will to
fin, and feems to diminifh it, viz. a vitious habit, that is, an
inclination or eafinefs to fall into a fin, contracted by often re-
peated afts of the fame fin ; for it is the property of afts to pro-
duce fuitable habits.
.When this habit is become flrong and inveterate, it caufes us to
fall into fin without either ignorance or paffion ; witnefs thofe
who fwear upon all occafions, who have their mind always full of
evil thoughts, who have nothing in their mouth but immodeft
words, and fo of others.
This inclination is fometimes fo great, that it draws after it a
kind of neceflity to fall into evil : as St. Augujline fays in his
confeffions, deploring the unfortunate experience he had of it.
The
in C H a i s T i A N P i E T T. 87
* : The will, (fays he) when once depraved, begets an inclination
*< to ill : the inclination produces a habit ; a habit when not re-
*< filled becomes a neceffity *." Yet this neceflity does not take
away the fin, becaufe it does not take away the liberty of the will,
which is always miftrefs of her habit, and which by means of
grace may overcome it. If you afk whether a vitious habit lefiens
the fin? I anfwer, that of itfelf it does not, becaufe it was freely
contracted by the will, and it is in her power to overcome it.
Hence to judge whether a vitious habit
<liminifhes the fin, we muft confider how the When an HI
will is affected in refpect of the habit, that is, habit leflens guilt.
whether fhe be difpleafed, whether ihe be af-
flicted, whether fhe make any endeavours to correct herfelf, and
to be freed from it. For in this cafe the habit without doubt
leflens the fin, and when one falls therein, he is more excufable
in the fight of God j and if the fin be mortal, it is lefs grievous
than if it were committed without habit.
But if he who has contracted a vitious habit does not drive to
amend, his fins are nothing iefs for being committed through a
habit. Then they are no more fins of frailty, but become fins of
malice, becaufe he willingly nourifhes the caufe that produces
them. And as he does not earneflly defire to correct his vitious
habit, he is reafonably fuppofed to confent to all the fins that
fpring from thence.
Take great notice of this rule, heotime> that you may be able
to judge aright of the quality of the fins which you commit by
habit, and do not eafily excufc yourfelf upon this account. They
frequently proceed from your own fault and will.
CHAP. XV.
Ofjins that are committed through error or doubt.
THESE alfo are two other fources of fin, necefTary to be
known and examined into, by reafon of the great number
of fins that fpring from them.
We here call that an error, when one believes there is a fin in the
action or omiflion, when in reality there is none, or that it is a.
mortal, when it is but a venial fin.
G 4 If
* Lib, 8. cap. 5.
85 Ike INSTRUCTION of YOUTH
If it be afifcd, whether an aftion or omiflion,
An affion becomes performed in fuch error is a fin ? Without
ftnftil by a falfe doubt it is, and ought to be confeffed* and a
judgment. diligent care muft be had for the future, in
regard to the like occafions. Becaufe fin con-
fifts in the will, and the will ats not but as it is guided by the
judgment. When the judgment propofes a thing as evil, whether
it be an a&ion or omiflion, if the will embraces it, {he confents to
it as evil, in as much as fhe knows it in no other light, and fins
as if the thing were evil in effect ; becaufe the fin does not confift
an the effect, but in the affection. This is the reafon why we
fay that an erroneous confcience obliges, that is, when we believe
that it is ill to do, or omit an action, we are obliged to follow that
belief, although falfe, till fuch time as we mall be informed of the
truth.
Mark this well, dear Theotime y for two reafons. Firft, that you
may avoid finning thus by error, which happens but too often to
young people, who believe frequently that actions or omiflions are
iins, when they are not, and who neverthelefs commit them. You
ought flcadfailly to follow this rule, never to perform an action
or omiflion which you believe to be a fin.
Secondly, that you may apply this truth to your confeflion,
in which you ought to examine into the fins you have committed
through error. In order to judge of the fin you have committed,
whether action or omiflion, do not only examine whether it were
a mortal fin in itfelf or not ; but, whether you did not believe it
was a mortal fin: for then it muft be confefied as if it were a
mortal fin.
Perhaps you will draw from hence a confequence in your own
favour. If then, you will fay, I judge either an action or omiflion
to be lawful, and exempt from fin, although in effect it be not , it
follows, that I fliall not fin at all in committing it.
I anfwer, that this is fometimes true, and fometimes otherwife.
It is true, when this erroneous judgment proceeds from an inno-
cent ignorance, or where there was no fault at all of ours, or that
it was not in our power to be better inftructed : but if this error
arifes from a culpable ignorance, and becaufe we would not be
better informed, as it often happens ; in this cafe it does not at all
excufe the fin, as it is faid above, Chap. XIV, Art. I.
With
in
CHRISTIAN PIETY.
With refpcft to doubt, this alfo is very often
the caufe of fin, and it concerns us to know it. When doubt maku
We call that a doubt, 'when one is uncertain an aftion ftnful.
whether an action or omiflion be a fin or not.
This doubt is either great or fmall, or betwixt both: great, when
it inclines the judgment to determine that it is a fin: fmall, when
it rather refolves that it is not : mean or betwixt both, when k
hangs in fufpenfe, and we know not on which fide to incline
the balance : hence it is eafy to tell when a doubt makes an a&iou
fir.ful, and when not.
A very ftrong doubt makes an a&ion, or omiflion a fin, be-
caufe it is equivalent to a judgment.
A light doubt does not make a thing to be a fin, in as mirch as
it does not at all deflroy the contrary belief, by which one think*
there is no fin in it.
As for the doubt which is m the middle betwixt thefe two, and
which leaves the judgment in a total uncertainty, neither being
able to affirm nor deny, it is fo far from excuiing from fin, that he,
who in this doubt refolves to do an aftion or omifiion, which he
ioubts whether it be a mortal fin or not, fins mortally : the reafon
is, becaufe aching under that formal doubt, he is fuppofed to
clefire it, fuch as it might be in itfelf, and as it might be evil,
he was refoived to do it in cafe it were fo. This deferves to be
carefully remembered.
CHAP. XVI.
Of tie fins which ive commit in rthers.
f
WE are not only guilty of thofe fins which we commit by
ourfelves, but alfo of thofe which we commit by others,
that is, of fins which others commit through our fault.
Thefe fins are often very heinous, and of fatal confequencc.
Thefe are thofe of which David fpeaks, when he fays : Cleanfe me,
Lordy from my hidden fins , and pardon thy fervant from thofe 'which
1 commit in others*. Yet there is nothing more common among
men, nor of which they take lefs care, for want of fufEcient
knowledge or underftanding of the different ways by which one
may concur to another's fin. Wherefore I {hall here treat of them
briefly,
T
* Pfal. xviii. 13.
5K> The INSTRUCTION of YOUTH
To fin by another, is to be the voluntary and
Hoiu ive become faulty caufe of the fin which another commits.
guilty of another I fay, voluntary and faulty, becaufe if we are
performs fin. the caufe of the fin of another, without our
fault, we do not fin.
Now we may be the caufe of the fin of another two ways,
pofitively and negatively, by action or by omiflion. By action, when
we do or fay fomething which induces our neighbour to fin. By
omiffion, whea we fail to fay or do fomething that might hinder
our neighbour from offending God.
I faid when we do or fay, to denote two ways whereby we may
caufe fin in another pofitively, viz. by our actions and by our
words. By our actions, which give ill example to our neighbour,
or an occafion to offend God. By words, which induce others
to fin.
The firft way is called the fin of fcandal j the fecond an induce-
ment to evil. The firft happens as often as we do any action,
which is either wicked, or efteemed fo, when we know, or ought
to know, that it will be the caufe of our neighbour offending
God.
The fecond happens different ways, viz. by teaching, com-
manding, concealing, and foliciting to fin by entreaties, threats, &c.
The one and the ether of thefe ways are very common among
men, and probably are the caufe of the greateft part of thofe fins
which are daily committed. The Son of God fays: Wo to the
world becaufe of fcandals. It is Indeed necejfary that fcandals come :
neverthelefs luo to that man by whom fcandal cometh*. His meaning
is ; it is a great misfortune, that the world mould be filled with
fcandals, and a mofl lamentable cafe for him who caufes the
fcandal -, it were better for a man to have a mill-ftone tied to his ncex s
Mild caji into the bottom of the fea, than to give fcandal to his neigh-
bour, that is, than to make him fall into fin.
Befides this way of pofitively contributing to the fin of another
l>y actions or words, there is another, which we may call negative,
which happe'ns when any one refrains from doing or faying fome-
thing which might hinder our neighbour from offending God.
For not to hinder fin when we may, is to be the caufe of the fin
of another. This happens in many cafes, of which we lhall dif-
ourfe hereafter at the end of the examea of fins.
A
* Wat. Xfiii. 7.
CHRISTIAN PIETT.
TABLE of SINS,
Which may ferve for an explanation of the Ten Commandments, the
chief precepts of the church , and the/even deadly Jins : or fcr an ex*
animation of conscience proper for a general confeffion,
SIN being a tranfgrefiion againft the law of God, it follows,
that to underftand well in what we have finned, we muft
firft know what God commands and what he forbids by each com-
mandment : therefore to examine our confcience rightly, it is ne*
ceflary to go through the commandments as they ftand in order,
and fee whether and how many ways we have tranfgrefled them.
The FIRST COMMANDMENT.
/ am the Lord thy God, who brought thee out of the land of Egypt ',
tut of the houfe of bondage. Thou Jli alt not haveJJrange gods before me.
Thou Jlialt not make to thyfelf a graven thing, nor the likenefs of any
thing that is in heaven above, or in the earth beneath, nor of thofe things
that are in the waters under the earth. Thou Jhalt nut adzre thtm^
ncrferve them *.
The Fhjl Commandment is broken, frft, by Sim ngninjl Faith : as,
I. T) Y being ignorant of the principal myfteries of chriftianity,
JLj or of the creed, of the commandments of God, of the
precepts of the church, or of the facraments. 2. By wilfully
doubting or obftinately erring in any point of faith. 3. By deny-
ing our religion in word or deed j by going to the churches or
meetings of heretics, fo as to join anyway with them in their \vor-
/hip or to give fcandal. By having delayed embracing the true faith,
for human refpe&s, intereft, fear, 5V. 4. By favouring heretics,
or wicked men, in fupporting and approving what they do ; or
making clofe connections with fuch, as will probably hinder you
from the practice of your religion. 5. By reading their books
either with pleafure or danger. 6. By examining with curiofity
divine myfteries and fecrets of providence by pure human reafon.
*]. By contemning or deriding holy things, or profaning the facra,
ments. 8. By abufing the words of holy fcripture, by applying
them to wicked or profane fenfes, making them ferve for jefts, or
other ill ufes. 9. By defiring to know things to come, which be-
longs
* Exodus xx. 2, 3> 4> J
92 The INSTRUCTION of YOUTH
longs to God only ; or things paft or prefent, which are hid
from us ; and by employing for this end unlawful means, as magi-
clans t fortune-tellers, or other fuperftitious inventions. 10. By
giving credit to dreams, or making fuperftitious obfervations; by
employing prayers or facred things to ill ufes ; by ufing charms,
or other inventions to make perfons fall in love with us, to cure
difeafes, or to do any damage to our neighbour or his goods.
Secondly, by Sins again/} Hope, as,
i. By diftrufting in the mercies of God, or defpairing of par-
don of one's fins. 2. By prefuming on God's goodnefs without
any concern of amendment. 3. By deferring one's converfion
or repentance till the end of life. 4. By expofing one's fclf to
any danger of offending God, either by company, reading, or
otherways, which is called tempting God. 5. By expofing one's
felf without neceflity to fome corporal danger, as ficknefs, wounds,
or death. 6. By neglecting the remedies God has appointed ia
thefe dangers, as of phyfic for the body, prayer and the facra-
ments for the foul.
Thirdly, by Sins againjl Charity : as,
i. By not loving God above all things, but rather chufing wil-
fully to offend him, than fuffer fome lofs, as to honours, riches,
&c. i. By preferring the love of men before the love of God; fo
as to offend God for fear of difpleafing men, or of being jeered or
flighted. 3. By omitting a duty for ftiame, or other temporal re-
fpect. 4. By thinking feldom of God ; by being afhamed to fpeak
of him j by not hearkening to his infpirations j by forgetting his
benefits, or neglecting to give him thanks.
Fourthly, by Sins againjl the Virtue of Religion; as,
I. By not adoring God, or praying to him-, or doing it very
feldom. 2. 'By praying without attention, and with wilful diftrac-
tions. 3. By being wanting in our refpect to God in time of
prayer ; by talking in holy places, and being there without due
modefty and gravity, either in looks, words, or actions.
'Fifthly, by Sins againjl the Care ive are bound to have of our ownfal-
vation ; as,
I. By the love of idlenefs, in chufmg rather to do nothing than
be employed in any commendable exercife -, which is a fin that
carries
tn
CHRISTIAN P i E T T. 93
carries a train of many others after it. 2. By being tob felicitous
in temporal concerns, and neglecting the means of falvation. 3.
By deferring amendment of life, or immediately defifting after
having begun it. 4. By neglecting the means of falvation; as the
facraments, prayers, good works, or ufing them without devotion.
5. By receiving any facrament without due preparation or in mor-
tal fin.
SECOND COMMANDMENT.
Thou Jhalt not take the name of the Lord thy God in vain.
The Second Commandment is broken,
I. T) Y the ill cuftom of taking God's name in vain. 2. By fwear-
\j ing what one knows or doubts to be falfe. 3. By f wearing
what is unjuft, or prejudicial to others. N. B. When one fwears to
do an evil thing, the oath does not oblige ; but it was a mortal fin
to fwear, and it would be another to fulfil that oath. 4, By
fwearing without neceffity, though the thing be true and juft.
5. By blafpheming God, or holy things. It is blafphemy to vilify
Almighty God, either by denying him fome perfection, or by at-
tributing to him what is unworthy of him. It is alfo a kind, of
blafphemy to fwear by the death of God, by his blood, by his
wounds, when fuch words are uttered with contempt or reproach.
6. By curfing one's felf, or others, or any of God's creatures, or
taking pleafure in hearing others fwear or curfe, or provoking
them to it; 7. or not reprehending them when we may and
ought. 8. By making a vow to do what is impoflible to fulfil; or
to do what is evil or difpleafing to God ; or to do what one never
intends to perform. 9. By breaking lawful vows, or deferring
to fulfil them without juft caufe.
THIRD COMMANDMENT.
Remember that thou keep holy the Sabbath Day,
The Third Commandment is broken,
Y doing fervile works on the Sunday, or caufing others t
do the like, without a confiderable neceffity. 2. By em-
ploying a confiderable part of the Sunday in temporal affairs, as
thofe of merchants, advocates, folicitors, &c. 3. By profaning
Sundays, fpending them in idlenefs, gaming, dances, feafting, and
other recreations. 4. By not fandifying a confiderable part of
thefe
'B
94 Th INSTRUCTION sf YOUTH
thefe days in reading good books, praying, and other religious
duties, or not taking care that thofe under your charge do the like.
FOURTH COMMANDMENT.
Honour thy father and thy mother.
The Fourth Commandment is broketi,
children not giving due refpect to their parents; or by
defpifing them, either in their heart or actions. 2. By not
loving them, but wifhing their death, or other misfortunes ; and
forfaking them in their neceflities. 3. By not obeying them, or
not doing it readily; or by obeying them in things unlawful.
4. By mifemploying the time allotted to ftudies, or to the learning
of fome trade or profeffion; 'or by caufing others to be idle or
remifs. 5. By fquandering what parents allowed for prudent ufe.
6. By flighting their reprehenfions, and refilling their corrections.
7. By putting them into paffion, and not taking care to pacify
them. 8. By not executing their hft will and teftament, or de-
laying to do it.
II. By fervants and other inferiors. 1; In difobeying their
mafters, or other lawful fuperiors, civil, or ecclefiaftical. 2. By
failing in their truft, or diligence that is required at their hands.
3. By neglecting the reasonable and ,juft intereft of their mafter.
4. By letting their mafter fuffer in any kind, through their floth,
neglect, &c. 5. By obeying them in things unlawful, as lying,
fwearing, ftealing, &c.
III. By parents in not performing their duty towards their chil-
dren, i . In not loving them, and fupplying them in their corporal
necefiities. 2. In not being careful of their falvation. 3. In not
correcting them when they ftand in need ; in flattering them in
their paffions; or indulging them in their evil inclination. 4, In
being too fevere to them. 5. In not giving them good example.
6. In forcing them to the choice of their ftate of life.
IV. By mafters, and other fuperiors. i. In not having due care
of their fervants, or thofe entrufted to their charge, as to their
life and converfation. 2. In not being watchful over them, to
reprehend their faults ; make them fay their prayers ; go to mafs
on S:indays and holidays; frequent the facraments. 3^ In com-
manding them to do fome evil. 4. In treating them too rudely
and ifljurloufly; 5. In not duly paying them their wages*
in CHRISTIAN PIETT. 9f
FIFTH COMMANDMENT.
Thou Jhalt not kill.
The Fifth Commandment is broken,
I. TT) Y anger, quarrelling, threatening, by injurious or reproach-
JLJ ful words or actions againft our neighbours. 2. By revenge,
or deliberate thoughts or defires of revenge. 3. By provoking,
ftriking, challenging, wounding, or being the caufe of another's
death. 4. By caufing or advifmg an abortion. 5. By keeping ill-
will, bearing malice, refufing to falute, or fpeak to any neighbour
out of hatred or averfion, or refufmg to be reconciled. 6. By
indulging our pleafures to the impairing of our health.
SIXTH COMMANDMENT.
Thou Jhalt not commit adultery.
The Sixth Commandment is broken,
i. T)^ ^e hearing, i. In willingly giving ear to immodeft
JJ words, difcourfes, fongs, 2. By taking pleafure therein.
3. By not hindering or difcouraging them, when one may. 4. By
not avoiding the. company of thofe that fpeak them.
II. By the fight, i. In looking on immodeft objects, as on
nakednefs and difhoneft pictures, figures, tsfc. 2. In reading
diflioneft books ; in keeping them j lending them to others ; or
neglecting to fupprefs them when one may.
III. By the tongue, i. fpeaking immodeft words, or fuch as
bearing a double fenfe are apt to create impure thoughts in
others. 2. In relating wanton (lories, or wicked actions of him-
felf or others. 3. By fmging unchafte fongs, or reciting immo-
deft verfes. 4. By foliciting others to any fort of impurity.
IV. By the touch, in ufing indecent actions, or touching him-
felf or others immodeftly.
V. By thoughts, i. By willingly, and with delight, entertain-
ing impure thoughts. 2. Defiring to commit the lins thought en.
3. In refolving to commit them.
VI. By immodeft aftions. i. In occaHoning pollution in himfelf
or others. 2. In committing the fin of difhonefty, and whether
effected by foliciting, feducing with promifes, or forcing.: and
whether it be fornication, adultery or inceft. 3. In f;us againft
nature,.
$6 7%f INSTRUCTION of YOUTH
nature. Married perfons ought to examine whether they have not
abufed the liberty of their ftate.
SEVENTH COMMANDMENT.
i
Thou Jhalt not JleaL
The Seventh Commandment is broken,
i. T)Y taking another's goods i the fin encreafing in proportion
jLJ to their value. 2. By retaining what one knows belongs.
to another; or by appropriating to one's felf things found without
feeking after the owner. 3. By denying one's debts, or wilfully
delaying the payment, to the prejudice of a neighbour. 4. By
making unjuft bargains or contracts -, and in this every trade and
profeilion ought to make a ftrift enquiry. 5. By caufing any
damage to a neighbour. 6. By putting off falfe and not current
money. 7. By defiring another's goods. 8. By not giving alms
when neceflity requires. 9. By fimony. 10. By ufury. All in-
juftice requires an adequate reparation.
EIGHT COMMANDMENT.
Thou Jhalt not bear falfe ivit nefs againjl thy neighbour.
The Eight Commandment is lroken y
i. i_^Y witneffing what is falfe, efpecially if the charge be
\ J heinous; or by defending a falfe accufation, as in lawyers
and folicitors , or by condemning the innocent, or difcharging the
guilty, as in judges and arbitrators. 2. By detraction, either in
our own mind, by ill-grounded fufpicion, or ram judgment, or in
uttering our fentiments, by laying fomething falfe to another's
charge, or reporting for truth what is only doubtful, or revealing
fomething yet fecret and unknown, though true, in prejudice to
fome third perfon. In this fin we muft notice whether it was
done out of lightnefs and indifcretion, or out of malice and ill-
will ; and whether in prefence of many perfons, and whether in a
matter of great concern. 3. By lying, which is fpeaking a thing
we judge to be other wife than we fay. It fhould be cfbferved
whether one has a cuftom of it, or does it to the confiderable pre-
judice of others. 4. By hypocrify, which is a lie in adtion.
NINTH
in -C H R i s T i A N PIETY. 97
NINTH COMMANDMENT.
Thou Jbalt not covet thy neighbour's wife.
TENTH COMMANDMENT.
Thou Jhalt not covet thy neighbour's goods.
The Ninth and Tenth Commandments are broken.
%
BY all unlawful and wilful defires in regard of impurity and
theft ; which are already fet down in the fixth and feventh
commandments;
The precepts of the Church are
i. T) Y not keeping certain appointed days holy; or by doing, or
JL3 caufmg others to do unneceffary fervile work thereon : or
by omitting to hear mafs on a Sunday or a holiday, or not hearing it
with attention and devotion; 2. By not obferving the commanded
days of abftinence and fafting. 3. By not donfeffing our fins to
our paftor at leaft once a year -, or by rendering our yearly con-
.feflion invalid for want of due difpofitions. 4. By not receiving
the Blefled Sacrament at Eafter, or thereabouts; or making onr
Eafter-communion Sacrilegious. 5. By not paying tythes to
our paftor. 6. By falemnizing marriage at forbidden times ; or by
marrying within the prohibited degrees of kindred^ or without
witnelTes.
Of the Seven deadly Sins*
The Sins of Pride are t
i. TTN taking pleafure in thinking too well of Grid's felf, and va
JL luing himfelf above defert. 2* In publifhing what he efteems
good in himfelf, that he may be efteemed by others. 3* In arrogance,
by attributing to himfelf the goods he has not. 4. In prefumption
and ambition, by confiding too much in his own ftrength, conceit-
ing himfelf capable of things above him, and rafhly feeking them;
5. In contempt of others, by s reafon of the good opinion one has
of himfelf ; and when one {hews this contempt by words or ac-
tions, and by being fevere, and exacting on inferiors^ 6; In want
of due fubmiffion to fuperiors, by difobeying them, blaming their
conduct, or murmuring againft them. 7. In not acknowledging
his faults ; or when confeffing the fact, one maintains he has
done well, or at leaft alledges falfe excufes. 8. In contempt of
admonitions and corrections. 9. In obftinacy in one's own opU
H nion,
$3 The INSTRUCTION of YOUTH
nion. 10. In difcord. n. In hypocrify. 12. In curiofity, which
inclines us to know things prejudicial to our falvation. 13. In in-
gratitude for God's benefits.
The fins of covetoufnefs, luxury, and JJoth, have been examined
above, in the firft, fixth, and feventh commandments.
The Shis of Gluttoay, are,
In eating or drinking to excefs, as far as they are prejudicial,
either to our health or our -reafon, or any way fcandalous, cr of ill
example to others.
The Sins cfEnvy, are,
I. Trouble at the good fuccefs of one's neighbour, or when one
endeavours or wifh.es to do him a difkindnefs, or fpeaks often
.againft him, to diminifli the efteem others have of him, or to create
r in them an ill opinion of him. 2. When one rejoices at his
neighbour's harm.
The Sins of Anger, are,
i. Not to endure any thing contrary to our inclinations. 2.
To fuffer one's felf to be carried away by the motions of wrath,
againft thofe that give us any trouble. 3. To proceed to quarrels,
injurious language, oaths, curfes, threats; to revenge one's felf
or to defire and wifh to be in a capacity of doing it. 4. Not to
pardon injuries, or be reconciled to enemies, or with fuch of our
neighbours, with whom one has had fome 'mifunder Handing, or
falling out.
The Examination of fins ^ ivhich one commits in the perfon of
another.
I. TN doing an evil action, or what is efleemed to be fo, in the
JL prefence of others; and more efpecially, if it be done with a
defign to ftir up others to fin. 2. By compelling them to evil, by
fome force. 3. In giving aid or afliftance towards a wicked
action, by money or otherwife. 4. In harbouring or concealing
bad people, that they may not be difcovered or punifhed. 5. In
fharing in any evil, whether it be in the action itfelf, or in the
profit arifing. 6. In not hindering evil when one may. 7. By
teaching one evil which he knew not before. 8. By commanding,
counfelling, foliciting, threatening, or otherwife provoking another
to ill. 9. By approving evil actions, and praifmg them who do
them.
in CHRISTIAN PIETY. or,
them. 10. By bragging of fins he has committed, or of fuch as
he never did. n. By flighting the good deeds of others, or any
ways expofmg them to fcofnng or fcorn. 1 2. By fowing difcord
amongft others, either by falfe or true reports j and by endeavour-
ing to keep up a mifunderftanding amongft them. 13. By not in-
ftru&ing thofe under one's care j nor reprehending or chaftifing
them when neceffity requires, but permitting them to live as they
pleafe. 14. By not giving fraternal correction, and charitable ad-
monitions for the preventing of evil.
N. B. The circumftance of fcandal, is generally found in all fins
that are known to others.
There are, befides thefe, particular fins belonging to every ftate
trade, profeflion, and calling, upon which every one ought to
bring himfelf to an account, and fee how far he has been wanting
in any part of his duty. And every one {hould remember that no
cujlom or common practice^ how general foever, can juftify what the
law of God forbids. Hence cunningly over-reaching our neigh-
bour is not fuperiority of wifdom, but injuftice ; and hence know-
ingly to fell damaged wares as unhurt j to pilfer what the fufferers
would not allow; and other fecret practices which we mould
condemn in others, muft be avoided by a pure confcience.
PART IV.
Of SATISFACTION.
CHAP. I.
What fatisf action is.
SAtisfacHon, the third part of penance, confifts in doing or
fuffering fomething to repair in fome manner the offence or
injury which is done to God by fin.
I fay to repair in fome manner, becaufe the great reparation for
fin was performed by the Son of God, who by his precious blood
and death has fuperabundantly repaired the injury which fin did to
God, and merited a general pardon of all the punifhments that
divine juftice could require.
This reparation has opened and facilitated a way to a reconcilia-
tion with God after fin. For as much as the merits of our Savi.
H 2 our
INSTRUCTION of YOUTH
our being applied to us, (as they are by the facraments of baptifnt
and penance) reftore us again to the grace of God, which we had
loft, and make us receive the remiffion of the eternal punifhment
due to our fins. All this is through the merits of Jefns Ckrift, and
by virtue of the fatisfa&ion which he has given to God the Father
for the fame fins. A fatisfaftion, without which we mould always
have remained uncapable of fatisfying God, and by confequence
of ever returning again into his grace and favour.
But as it is in his power, who receives another again into his
favour, by whom he has been offended, to admit him on fuch con-
ditions as he (hall think fit ; and either to remit him all the punim*
ment, or to oblige him to undergo only part of it ; it has pleafed
the divine wifdom, m refpett of us, to make ufe of both the one
and the other of thefe two ways of reconciliation, though more
ordinarily of the fecond.
For in baptifm he receives us into his grace,
Temporal putrijh- and remits us all the punifhment due to our
ment remitted in fins. In penance he remits us indeed the eter-
baptiftn, not in-pe- nal punifhment, but ftill referves fome ternpo-
nance. ral chaftifement to be fuffered by the penitent,
to the end that he may fatisfy on his part ac-
cording to his power, and for other reafons which we (hall fpeak
of hereafter.
In the undergoing of this temporal chaftifement, confifts the fa-
tisfa&ion whereof we fpeak in this place> which is the third part
of penance.
G H A P. II.
God pardoning fitly yet infliEls a temporal punifoment.
WHEN God pardoned the firft man his fin, it was upon con-
dition that he fhould do penance for the fame by labour,.
to which God condemned him j and indeed it was a very fevere
penance, as it was not to end but with life.
When God pardoned David, his fins of adultery and murder,
ke told him by his prophet Nathan, that he ihould be chaftifed by
the death of his child. God remitted him none of the many af-
flictions with which he threatened him by the fame prophet j
thefe were that the fword fhould never depart from his houfe-
that
in CHRISTIAN PIETY. 101
that he himfelf fhould be eye witnefs to the dimonour of his
family and diflenfion anuu his children, befides other misfor-
tunes.
For this reafon the penitents of the Old Teftament, when they
begged of God pardon of their fins, never aiked to be exempt
from all puniihment, but only not to be chaftifcd according to the
rigour of divine juftice. They defired to avoid his fury, 'and
the more fignal effects of his wrath, yet they fubmitted themfelves
to the fatherly correction he fhould be pleafed to impofe upon
them. Rebuke me not, Lord, faid David> in thy indignation ; nor
chaftife me in thy wrath *. A little after he declares, that he is ready
to do penance, and to fuffer for his fins: / am ready y fays he, for
fcourges\. The Prophet Jeremias begs of God that he will cot-reft
him, but not in his fury \.
Thefe and many like examples mew evidently that God does not
pardon fins, but upon condition of doing penance ; and that the
penitents of that time never pretended, nor required to bs exempt
from fuffering for their fins.
Yea, even fome of the mod enlightened among them having
founded into the depth of the punifliment which God has referved
to himfelf in. the other life, difcovered that God punifhed after
death even -the fins of the juft, which had not been fufficiently ex-
piated during life. Judas Machabetts, not only a great captain, but
alfo high priefl of the law, after a fignal victory, fent .orders to
Jerufalem to offer facrifice for the fins of the faithful, who had
been flain in battle. The fcripture approves that action, as an holy
.and ivholfome thought ;. afluring us, that by prayers and facrifices
ihe dead are loofed from their fins. But this cannot be under-
ftood of fin, as to the fault, or the eternal punimment, which
cannot be remitted after death, no more than the fault from
-whence it fprings. It muft then be .understood of the temporal
punimment which the dead ought to fatisfy for in the other life,
and from which they may be releafed by the prayers and facrifiees
of the living.
In the new law God has ft ill holden the fame conduit with re-
gard to receiving Chriftians into his favour, by obliging them to
fome temporal puniihment, and that with fo much the more rea-
fon, as the law they profefs being more holy and more perfect,
ought to punlfh more rigoroufly the fins committed againft it.
H j For
* Pfalm cxxxvii. i. t Pfalra cxxxvii. 18. t Jercm. x. 44. 2 Mactu
xli. 46.
The INSTRUCTION of YOUTH
For this reafon our Saviour fays, that in the day of judgment
we muft render an account for every idle tvcrd *. This fentence
fhall be patted after death, when we fhall give an account of our
fins, to receive the punifhment thereof. This fhall not be an eter-
nal punifhment, for they will not deferve it ; it muft then be a
temporal punifhment, which muft be undergone, and by which we
muft fatisfy in the other life, if we have not fatisfied during this.
Hence the fame Son of God, by giving to his Apoftles power to
remit and forgive fins, has alfo given that of binding fmners. This
power of binding reaches to many things j but among others it
contains the power of obliging penitents to make fatisfaction for
their fins j and in releafing them from the bonds of the guilt and
eternal punifhment, it impofes upon them a temporal punifhment
for the fatisfaction of divine juftice. Thus the church has always
underftood that power of binding, as the council of Trent has
declared f . Pronouncing thofe accurfed that hold the contrary J.
Hence the fame church, which is infallible in the interpretation
of the fentiments of her fpoufe, has always made ufe of this power
from the Apoftles down to this prefent time ; having always re-
ceived fmners unto {he facrament of penance, not till after impo-
iing upon them wholfome penances for their fins. Accordingly fhe
has made rules and canons, prefcribing different penances for diffe-
rent kinds of fins.
CHAP. IH.
Excellent reafons out of the council of Trent, to Jheiu why God, re-
mitting the Jin by penance, obliges the penitent Jinner to a temporal
r- g ^HE holy council of Trent draws the firft
ift reafon. JL reafon from the ftrit equity of divine
juftice, which treats thofe in a different manner
who are not guilty alike, for example, thofe who have finned be-
fore baptifm, and thofe who have offended after they have received
it. As the former, they have finned with more ignorance, and
without having received fo many graces as Chriftians have, God
forgives by baptifm not only all their fins, but alfo all the pu-
nifhment which he might juftly exact in fatrefatticn for them j
granting them an entire pardon of all that is paflcd, in favour of
their
* Mat. xii. 36, f Scff. 14. c. 8, J Can. 15.
in
CHRISTIAN PIETY. 103
their firft admiffion to the Chriftian religion: But he treats
otherwife thofe who relapfe into fin after baptifm, whofc faults are
infinitely greater j becaufe they then have a clearer knowledge of
fin, and offend after they have been delivered from the flavery of
fin and the Devil ; after they have received the grace of the Holy
Ghoft, by which their foul became the dwelling-place of God j fo
that by finning they violate the temple of God, and contriftate
the Holy Ghoft, whom they banifh from their foul. Thefe rea-
fons, which fo much aggravate the fins of Chriftians, are alfo the
caufe why God does not pardon them with fo much indulgence,
but obliges the penitent to make fome fa.tisfac"lion.
" Certainly, (fays the council*) the equity of divine juftice re-
** quires that he ihould deal otherwife with them, who before bap-
" tifm have finned through ignorance, than with them who by holy
" baptifm have been delivered from the fervitude of fin and the .
" Devil, and after having received the gift of the Holy Ghoft
" have not been afraid to violate the temple of God, and con-
" triftate his holy Spirit."
From thence the council defcends to the id reafon.
Second reafon, drawn from the goodnefs of
God, which impofes thefe puniihments for our advantage. " It is
" very agreeable to the divine bounty not to remit our fins with-
" out obliging us to fome fatisfa&ion, left by occafion of too much
" mildnefs we mould think our fins lefs than they are ; and from
" thence take occafion to fall into greater, and to become in-
" jurious and contumelious to the Holy Ghoft, and draw upon
** ourfelves the divine wrath in the day of wrath* For without
" doubt thefe fatisfactory punifhments have a wonderful virtue to
" divert penitents from fin, and ferve as a bridle to reftrain them
" and teach them to keep a ftricler watch over themfelves for the
" future, v Befides, they cure thofe remains and diforders which
" fin had left in the foul, and root out the vitious habits con-
" tracked by a diforderly way of living."
In thefe laft words the council comprehend* yd reafon*.
a third reafon, drawn from the wholfome
effects which follow from fatisfation, which arc tlie correction
of paft faults, and amendment of penitents for the future.
It adds two more reafons, viz. that the
works of penance duly performed are a power- /\th 3* $th reafon.
ful means to avert the punifhment which
H 4 divine
* Self. 14- c. $.,
Tke iNSTRuCTratf of YOUTH
divine juftice is ready to inflict upon us : and that by undergoing
fonie temporal punifhment for our fins, we refemble our Saviour
Jefus Chrijl, who has fuffered for our fins, and from whofe merit
our fatisfactions derive all their force or efficacy, being affured that
if luefuffer with him, \ve mall be alfo glorified with him *.
CHAP. IV.
Wherein fatisfaftior, conjijh, and -whether it be. ejjentictl to tie facra-
ment of penance.
WE have already faid that it confifts in doing or fuffering
fome painful thing, inftead of the temporal punifhment
which God referves to himfelf after the remiffion of fin.
This fatisfaction may be performed two feveral ways, either in
virtue of the facrament by the impofition of the prieft, or out of
the facrament by the devotion of the penitent.
That only which is- impofed by the prieft is facramental* and
makes a part of the facrament of penance.
That which the penitent performs of his own accord, is an ef-
fect of the virtue of penance with which his heart is filled.
Although this does not make a part of the facrament, it is never-
thelefs very profitable and wholfome, yea often very neceflary to
fupply the defects of the penance impofed by confeffors, which
generally falls very fhort of the punifhment which their fins deferve
in the fight of God.
It may be afked, whether facramental fatisfaclion be effential to
the facrament of penance: that is to fay, whether it be fo neceffary ,
that without i^ the facrament would be invalid as to the remillion
of fins.
To this we muft anfwer by diftinguifhing between actual fatis-
fadtion, and a fincere will to fatisfy : the firft is not fo effential
to the facrament, that without it the abfolution would be null : it
- being certain, that abfolution may be given to a penitent before he
Jias atually made any fatisfaction impofed by the prieft, as it is
evident from the practice of the church.
But as to the will of fatisfying God, it is fo
Without the will neceffary, that without it the abfolution would
cf fatisfying G^d, be of no effect j becaufe that will is infcparable
is null. from true contrition, and he who has it not,
cannot have the neceflary forrow for his fins,
nor
* Rom. yiii. 17.
CHRISTIAN PIETY.
i-o:
rfor be truly penitent; " Since it is the proper effort of penance
*+ to endeavour to deftroy fin, and repair the injury it does to
" Almighty God*."
Befides, as it is not the intention of God to forgive fm, but by
obliging the finner to a temporal punimment; fo neither can it be,
that he who does not defign to undergo that pain can receive the
remiilion of his fins, which is not given him but upon that con-
dition. Moreover, by that refiftance to the divine will, he com-
mits a fin in his very confeffion, and by confequence renders
himfelf incapable of abfolution. This truth we {hall fee more
clearly hereafter in Chap. VI.
CHAP. V.
Of the conditions fatisf action ought to have in regard of the confeffir.
PENANCE depends upon two perfons, the prieft that im-
pofes it, and the penitent who accepts and performs it.
There are certain conditions which it ought to have on both fides.
I fliall fpeak briefly of the one and the other, that not only the
penitent may know how he ought to perform it in order to reap
advantage therefrom, but alfo what the confeflbr on his fide is
o
obliged to do, that the penitent may receive with greater fub-
miffion the penance which fhall be enjoined him.
The perjance then, which is enjoined by the
confeflbr, muft have three conditions : it muft 27v penance en-
be juft, charitable, and prudent ; that is, im- joined muft bejt/f,
pofed with juftice, with charity, and with charitable and pru-
prudence. With juftice, in regard to the^ dent.
honour and intereft of God ; with charity, in
refpett of the falvation of the penitent; with prudence, in order
to the forming of a right judgment of the quality of the penance,
and forefeeing the effefts which may follow.
Thefe three conditions correfpond to the three characters of a
confeflbr in this facrament, of a judge, of a father, of a phyfician:
he ought there to behave himfelf as a juft judge, as a charitable
father, and as a wife phyfician.
Firft, it muft be juft, that is, proportioned to the fins, as well
in refped of the enormity, as the number ; for if the penance be
too rigorous, it is an injuftice to the penitent; if it be too light or
eafy,
* S- Thomas 3. p. q. 85. a. a.
jo6 Tbe INSTRUCTION of YOUTH
eafy, it is an injuftice done to God. The firft happens very
feldom, but the fecond frequently, and renders directors ex-
tremely culpable in the fight of God, " by occafioning penitents
" not to make the fatisfa&ion which is due to him *."
This proportion of the penance with the fin, is not to be under-
ftood of an exa& and rigorous proportion j for that cannot poflibly
be obferved by man, none but God knowing the punifhment
which each fin deferves. But it is to be underftood of a moral and
prudent proportion j fo that a greater penance muft be afligned to
greater or more numerous fins ; and a lefs, for lefs heinous and
fewer fins : all this muft be enjoined according to the ability of
the penitent, which depends upon the ftrength of their bodies,
the difpofition of their minds, their age, their fex, their ftate, and
the like.
In this the confeflbrs ought to proceed with much circumfpec-
tion, remembering that they are not abfolute mafters in the im-
pofmg of penances as they pleafe, but that they act as minifters of
"Jsfus Chrift: and that it does not appertain to the fervant to dif-
pofe at his pleafure of what belongs to his mafter.
For this reafon the council of Trent fpeaking of fatisfacHon,
gives this inftru6tion to confeflbrs, worthy to be obferved, and
v/hich they ought always to have before their eyes. I fhall cite it
in this place, not only for the confeflbrs, but alfo for the penitents
fake, that they may know in this point the obligations their con-
feflbrs are under, and may underftand that they are not abfolute
mafters of the penances they enjoin.
" The prieils of our Lord ought, as far as the Holy Ghoft and
c prudence fhall fuggeft unto them, to enjoin convenient and
** wholfome penances, having regard to the quality of the fins,
* ( and the ability of the penitents; for fear left if they fhould
" connive at their fins, and ufe them too indulgently, enjoining
" fome light works for moft heinous crimes, they may become
" partakers of others fins. They muft have a particular care that the
" penances they impofe be not only a means to preferve the peni-
" tents in erace, and cure their infirmities, but alfo ferve to pu-
" nim their paft offences f."
If penitents would but confidcr v/ell this admonition, and the
obligation their confeflbrs are under of weighing well the penan-
ces they enjoin, they would not complain, as frequently they
do,
* St. Cyprian, lib.i. ep. 3. f Cone. Trid. Se3~. 14. c. ?.
In CHRISTIAN PIETY. 107
do, that their penances are too fevere j whereas they are far infe-
rior to what they deferve.
Next to juftice, charity is neccflary in enjoining a penance;
where the prieft ought to be mindful that he is the fpiritual father
of his penitent, to reftore him to the life of grace. Now this is
to be underftood of a true and real charity according to God,
which ought to make him folicitous for the falvation of the peni-
tent, ufmg to that end mild or fevere remedies, as he mall judge
mod proper and moft convenient.
Thus charity avoids two extremes, the one of two fevere con-
feflbrs, who behave themfelvcs in regard of their penitents, as
fome fathers do towards their children, whom they treat always
with fo much rigour, that they rather difhearten than amend
them : the other is, of too eafy and indulgent directors who either
following their own complying nature, or negligently fulfilling that
important charge, treat all their penitents with an equal, but in-
difcreet fweetnefs, enjoining but flight penances for mortal fins,
how great or how numerous foever they be.
Thefe two extremes are wrong, and have frequently very ill
confequences. The former renders confelBon troubleibme and
tedious, and difcourages penitents. The latter makes it unprofita-
ble, or of little or no effect towards their amendment. This in-
difcreet mildnefs flatters them in their vices, without putting them
to the trouble of correcting them, as we fee by too frequent ex-
perience, and by the acknowledgment of penitents themfelves,
who frequently own that this exceflive mildnefs has been very pre-
judicial to them by continuing them in their fins.
Thofe fpiritual guides ought firft to remember, that by this their
mildnefs they become guilty of others fins. Secondly, " they pre-
" judice their penitents in an high degree whilit they think to favour
" them. They hinder them from doing penance, and from fatisfying
" God by their good works, and are the caufes of their frequent
" relapfes into fin*." Moreover, they ought to confider that they.
do no lefs prejudice to the facrament of penance, which through
their indulgence is deprived of one of its chief effecls, the amend-
ment of finners. Befides, their behaviour is highly prejudicial to
other confeflbrs, who adminifter thst facrament with greater fide-
lity. Penitents accuftomed to this great indulgence cannot fubmit
to ctfnfeiTors who are more exact: in their duty, although thefc
treat them with great prudence and much charity. Penitents
complain
* S. Cyprian, Epift. ix.
The INSTRUCTION of YOUTH
complain of them, fly from them, and feek.out the mod indulgent,
and oftentimes the mofl negligent in the difcharge of their duty.
There is a mean to be obferved betwixt feverity and mildnefs ;
they muft temper the one with the other, as well in their admoni-
tions as in. the penances which they enjoin, according to the
refpeHve difpofitions of the penitent. They muft treat with more
mildnefs one who is fincerely contrite, and with more rigour ano-
ther who is void of this neceffary difpofition. They muft encourage
the timid, and foften the obftinate. Prudence is alfo neceflary to
enjoin a falutary penance. This governs and directs the two pre-
ceding conditions, juftice and charity, and applies them in their
proper place, and as they ought to be. Now this is not meet
human prudence only, but a prudence infpired by God, and
which we ought to beg of him. Wherefore the council of Trent
faid above : " As much as the holy fpirit and prudence fhall fug-
" geft to him." This prudence in the enjoining of penance con-
fifts in the obfervance of many things, but
Three conditions particularly three, that the penitent be able to
cjapsnance enjoined, comply with the penance, that it be advanta-
geous to him, and that it be fecret for fecret (ins.
The confeflbr muft forefee whether or not the penitent be able
to perform the penance enjoined ; he muft enquire whether he can
comply with it, and hear the reafons he may alledge. He muft
either {hew him the means how to perform it, or give him another
penance.
He muft, as much as poffible, enjoin fuch a penance as may be
for the falvation and amendment of the penitent, fo that, making
fatisfaUon to divine juftice, he may be confirmed in grace, and
in the way of virtue. This is done by the impofition of fuch a
fatisfaftory punifhment, as alfo ferves for a remedy againft the
fpiritual diftempers of the penitent : For example, of failing
againft intemperance and luxury; of alms-deeds againft covetouf-
ncfs and prodigality, and fo of the reft.
In fhort, the penance muft be fecret, that is, fuch as may be
performed in private, without being taken notice of by others;
fo that there be no rational fear, that by the penance the penitent
may be judged to have committed fome notorious fin, from whence
fcandal may arife to others, and infamy to the penitent.
This is to be underftood, when the fin is fecret, and the penti-
tent is in good repute among thofe with whom he lives ; for if
his
in CHRISTIAN PIETY. 109
his fins are public, or known to others, or if he fee not accounted
a very good and virtuous man, it is not only no harm, that the
penance be known to others ; but it is often very proper, and
fometimes neceflary, that he may edify thofe by his psnance and
converfion, whom he had fcandalized by his wicked way of living.
CHAP. VI.
Of the conditions of fatisfaftlon in refpeEi of the penitent.
THE penitent contributes two things to facramental fatisfac-
tion, the acceptance and the putting of it in execution;
which is the reafon why the conditions it requires of him are, that
it be fincerely accepted, and duly performed.
Firft, the penance muft be accepted, and before the acceptance
it is no part of the facrament; becaufe, the facrament is compofed
of three actions with regard to the penitent, contrition, confeffion,
and fatisfa&ion : Now fatisfadlion begins to be an a&ion of the
penitent by acceptance.
. Secondly, it is not onlj neceflary that the penance be accepted,
that fo it may be a part of the facrament ; but the penitent alfo is
obliged to accept it, if he. intend to receive the facrament, for the
non-acceptance of the penance would render the facrament defec-
tive at lead in the integrity of its parts; nay. more, it would Sig-
nify that he has no mind to fatisfy divine jufticc ; yet this mind or
will is eflential to the facrament, and neceffarily included in con-
trition, as is above declared.
Thirdly, the penitent is not only obliged to receive fuch a fatif-
fa&ion as himfelf thinks fit, but fuch an one as the prieft Ihall
judge reafonable ; becaufe the prieft is his judge, having power to
oblige him to the punifhment at the fame time he remits his fins;
and contequently the penitent ought to follow, and fubmit himfelf
to the judgment of the prieft, and, if he refufe, the prieft may
deny him abfolution.
The catechifm of the council of Trent declares this truth in
terms very proper to be cited in this place, to convince penitents
of this their obligation.
" Penance is a certain compenfation or recompence for fins,
" (that is, a virtue or atton, by which one gives to God in fome
* fort the honour which he had taken from him). proceeding from
K the will of him who has offended, and appointed by the will of
" God
no The INSTRUCTION cf YOUTH
God againft whom the fin was committed. Wherefore the will
" of making reparation is alfo required in penance, as being the
" chief part of contrition ; and it is a neceflity incumbent on the
5 C penitent, to fubmit himfelf to the judgment of the prieft, who
". reprefents in that place the perfon of God, that he may enjoin a
" punifhment according to the greatnefs of the fin *."
By this authority penitents may fee the obligation they have of
fubmitting themfelves to their confeflbrs, and accepting of the pe-
nance they enjoin, in which alfo confeflbrs ought to proceed with
much difcretion, regarding always what is moft expedient for the
falvation of the penitent.
That this acceptance of the penance may
Acceptance ofpe- be well performed, it muft be done with thefe
nance mujl be hum- three conditions, humbly, willingly, and fm-
lle, voluntary, and cerely.
Jincere. Accept it then humbly, Theotime y that is,
with refpel, fubmitting yourfelf to the judg-
ment of your confeflbr, as your judge, your father, and your phy-
fician, and of him that holds the place of God. If you find any
difficulty in what he {hall ordain, declare it modeftly, and follow
his directions.
Accept it willingly, acknowledging that you deferve a greater
punifhment, and that this chaftifement is far lefs than what you
owe to divine juftice.
Accept it fincerely, that is, with a good and fleady refolution,
fully to perform all he mail command you.
As to the performance of the penance, it ought to be exact:,
and faithfully complied with. There is an obligation to difcharge
one's felf of this duty, i. Becaufe it is a part, and belongs to the
perfection of the facrament ; 2. Becaufe it is enjoined by an au-
thority which has power to oblige, fince God has declared that to
be bound in heaven which the pried binds upon earth j 3. Becaufe
it is in virtue of that acceptance one receives abfolution.
There is then an obligation of complying with that penance
which one has accepted ; and he who on fet purpofe, or by wilful
negligence fails to perform it, commits a fin : and this more or
lefs grievous, according as the omifiion is rnore or lefs confidera-
ble. If it be but a flight omiflion, it is but a venial fin ; but
if it be a confiderable omiiTion, as of the whole penance, or
the greateft part of it, it may be a mortal fin : at leaft it would
. be
* De Sac. Pen. n. 39.
in CHRISTIAN PIETY. in
be fuch, if the penance WAS enjoined in fatisfalion for a mor-
tal fin.
Perform then faithfully your penance, in obedience to God in
the perfon of your confeflbr, and in compliance with your promife
to the end that you may render the facrament entire.
But remember to perform it willingly, de-
voutly, and fecretly. Method of pcr-
Willingly, to avoid the fault of thofe who formingthe penance
never perform it but with regret and trouble, enjoined.
whereby they lofe the greateft part of the me-
rit they might otherwife obtain. It is ftrange, that men mould
run into fin with fo much earneftnefs and pleafure, yet (hould
have fuch an averfion and horror againft penance, which is a re-
-medy againft it. This is a complaint Tertullian makes of his time.
" We naufeate the remedy, though we longed for the poifon."
Perform it alfo devoutly, but efpecially with the fpirit of repen-
tance, and an acknowledgment that it is an atonement you are
making to God for the injury you have done him by your fins.
Place them always before your eyes, deplore them as David did.
/ know my iniquity, and my fin is always before me *.
Laftly, perform your penance fecretly, if it be great, and if it
be given you for great fins, but; which are altogether unknown to
thofe with whom you live, that you may neither fcandalize any
one, nor defame yourfelf. This is a thing wherein penitents, and
particularly young people are frequently faulty, declaring indif-
creetly their penances to others, which cannot but be of very ill
confcquence, when their penances are long and confiderable.
If the penance be enjoined you for fins that are known to others;
as you ought not to affect to publifh it, fo neither ought you to
avoid the making of it known, provided it contribute to the edifi-
cation of others, and fatisfy for the fcandal whi9h your fins have
occasioned.
CHAP.
* Pfalm 1. 4.
-i 12 Tke -INSTRUCTION of YOUTH
C H A tV Vir.
which way be enjoined for penance.
E moft ordinary works of penance arc
Prayer, faffing, JL prayer, falling, alms-deeds, and whatfo-
end alms enjoined ever may have a relation to any of thefe three ;
for pittance, fuch as in refpect of prayer, are reading pious
books, meditation, confeffion, hearing mafs.
In rcfpeft of fading, all the mortifications of the body, labour,
retrenching lawful pleafures, and abitinence from things either
hurtful or dangerous.
In regard of aims, all the affiftance one can give to his neigh-
bour.
Thefe three forts of works are very proper for penance. For
firft, by thefe three works we fubmit to God all the goods which
we pofiefs, whether of the mind, of the body, or of our for-
tune. The goods of the mind by prayer, which fubjecls the fpirit
to God; thofe of the body by failing and other mortifications ; and
thofe of our fortune by alms-deeds.
Secondly, becaufe almoft all our fins confift in the abufe of
fome of thefe three things. Pride proceeds from the abufe of the
goods or advantages of the mind ; luxury from thofe of the body ;
and from the abufe of our riches proceeds" covetoufnefs : we repair
that abufe by the three above-mentioned works. Prayer humbles
the mind j falling reclaims the body \ and alms ~pply riches to a
proper ufe.
Thefe three works are highly commended in the fcripture, as
having a wonderful force to appeafe God's anger after fin, ~and to
obtain of him all favours.
It is faid of prayer, that the prayer vf the humble and the meek
hath always pic aft d God*. That the -prayer of him that humbleth hhn-
fe/fy Jh all pierce the clouds -\. Piercing, as I may fay, the heavens to
mount to the divine throne, and make itfelf heard, and obtain
what it defires. " Prayer afcends unto heaven, and mercy defcends
" from thence upon man. To make prayer mount more cafily up
" to heaven, it is good to give it two wings, viz. fading and
" alms;."
As for failing, it is faid,' that prayer is good ivith fafling . That
the failing and penance of the Nit/evites appeafed God's wrath
againft
* Juditb ix. 16. f Eccli. xxxv. ai. J St. Augufiine, Tob. xii, 8.
in CH R I S T I A N P I E T Y* 113
tigainR them. When God exhorts his people to penance, he affigns
fafting as one' of the moil efficacious means. Be converted to me t
in fajl'uigi and in nticep;ng t and in mourning *
And as for alms, it is faid, Alms deliver from all Jin, and front
death, and will net fuffer the foul to go into darknefs f . That iuitb
alms we mud redeem OMrJlns :; That we muftyftrrf up alms in tie
heart of the po^r t and it Jhall obtain help for us agairift all evil .
There is a great number of other paflages in the holy fcripture
which fhew how powerful thefe three works are to obtain the
mercy of God, and remiffion of fins.
Thefe three works have each of them three fmgular qualities,
which render them more amiable, and commend them to our more
frequent practice* For they are fatisfadory, meritorious, and im-
petratory.
They are fatisfaclory in refpeft cf the temporal punishment of
paft fins, by reafon of the uneafinefs they caufe either in the bod/
or mind. By this uneafinefs willingly undergone, we fatisfy for
the punifliments which are due to the fins for which we have not
hitherto done fufncient penance*
They are meritorious in refpec"! of grace and glory; which is
common to all good works performed in the ftate of fanftifying
grace.
They are impetratory, that is, they have a particular virtue to
obtain of God the favours which we crave in doing diem; and with
how much the more humble and contrite fpirit they are performed,
by fo much more eafily they obtain what they afk.
With all thefe excellent qualities, they have yet another no
lefs defirable : it is this, they are fovereign antidotes againft the
diftempers of the foul, and ferve not only as a remedy to cure
paft fins, but alfo as a prefervative againft them for the future.
CHAP. VIII.
Vbat tie -penitent who truly deftres to fecttre his falvation, ought not ft
fatisfy hiir.fflf ivith the penance enjoined him in the facrament, but
he ought to perform others.
IT is a great and very common miftake Voluntary pe*
among penitents to content themfelves with nances necejfary.
only performing the penance enjoined them,
Vol. II. I and
* Joel. ii. 22. f Tob. iv. n. Dan. iv. 24. $ Eccli. xxix. ij.
H4 7*fo INSTRUCTION of YOUTH
and to believe that they have clone enough, when they have performed
the penance fuch as it was, though frequently far lefs than what it
ought to be. It is the caufe of many evils, and particularly of the
fmall progrefs made in virtue, of loofe living, and relapfes into
fin } it being certain, that if we did penance as we ought, for our
pail offences, we mould not fo eafily fall into other fins. Be per-
fuaded then that you ought to do other penances befides thofe that
are enjoined you in confeflion, and this for feveral reafons.
Firft, the better to fatisfy divine juftice for your pad fins, on
account of which much more muft be fuffered, which will be
greatly diminished by fuch voluntary penances. Secondly, to make
you more grateful and acceptable in the fight of God, and to merit
at his hands thofe graces, which by your former crimes you had
juftly loft. Thirdly, to reflrain you from offending God, and rc-
lapfing into thofe fins for which you now fee yourfelf obliged to
fufter. Fourthly, to cure the vitious and wicked inclinations of
your foul, by exercifmg the ats of contrary virtues, in thofe vo-
luntary fufferings.
The council of Trent fays *, " That the life of a Chriftian
" ought to be a perpetual penance ; and that the juft ought to work
" out their falvation with fear and trembling, by labour, by watch-
" ings, alms-deeds, prayers, fallings, and by chaftity." Thefs
maxims are drawn from the dolrine of Jefus Chrift and his
Apoflles; fo that there is not the leaft ground for doubting the
truth thereof.
Wherefore, dear Theotime, I exhort you to reflect ferioufly upon
this truth, and convince yourfelf, that it is neceflary for you to
do penance in whatever ftate you are, if you intend to live like
a Chriftian. It is a great error to believe that penance belongs
only to religious, it is the duty of all Chriftians, and of all thofe
that hope to fave their fouls. But you will afk me how is this to
be done? Behold the means, far eafier than they are imagined
to be.
Penance confifts in two things, in a deteftation of fin, and in
fuffering in order to fatisfy for the injury it has done to God. One
of thefe is in the heart, the other in action ; comply with them
both, and you will perform a very, profitable t penance.
Firft, preferve always in your he,irt a true regret for having of-
fended God. And in order to it, accuftom yourfelf daily to renew
it,
* Self. 6, c.-j?.
in CHRISTIAN PIETY.'
it, and excite acts of forrow in your morning and night prayers,
by begging pardon of God for your fins, and detefting them
from the bottom of your heart, purpofing to do penance for them.
Secondly, fuffer for your fins: i. By impofing upon yourfelf
fome penitential work to perform every day : fometimes a recital
of fome prayers, at other times a diftribution of alms ; fometimes
abftinence, or a retrenchment of fome lawful pleafures, as diver-
tifements, or the like. But all this muft be done upon the motive
of making Satisfaction for injuries done to God, which is the fpirit
of penance. 2. Accepting willingly, and with the fame fpirit o
penance and fatisfaction, all the pains and evils which daily befal
you, as the inconveniences of life, the diforders of body, the"
troubles of mind, difgufts, lofs of goods, poverty, diftrefs, afflic-
tions either public or private; and generally all the evils whicli
occur, and with which this life fo much abounds. Join to thefe
general evils thofe that are peculiar to your ftate, and bear them
with the fame penitential difpofition.
All thefe afflictions and troubles may help us to do penance, and
fatisfy for our fins, upon condition we fuffer them with patience
(as the council of Trent has declared*) -and with forrow for our
offences. Whereas, on the contrary, when we undergo them
without patience, and without offering them up to God for the
remiflion of our fins, our fufferings are not only not mitigated, but
alfo rendered unprofitable, without affording either any benefit for
the future, or any comfort for the prefent. This ought to be
well obferved.
CHAP. IX.
Of facramcntal abfolution. What it is ; "wherein if conjifts t and
what are its effefts.
ALTHOUGH abfolution be a part of the priefts office, yet it
is very fit the penitent {hould be inftrucled in it, that he
may receive it with refpett and fuitable difpofitions.
Firft, he muft know, that, as in every facrament there are two
parts, whereof one is called the matter, the other the form ; fo
abfolution is the form of the facrament of penance, without which
the facrament is invalid.
I 2 This
* Seff. 14. c. 8. & 9.
ji$ *Lhe INSTRUCTION of YOUTH
Tliis abfolution is a juridical fentence pronounced by the pried
upon the penitent, by which., after he -has taken cognizance of the
fins which the penitent has confeiTed, and of his good difpofition to
receive the remiflion of them ; and after he has enjoined him a
proper penance, he remits his fins on the behalf of God^ and by
the authority which God has given him.
It conlifts but in thefe few words, which are
The word) of efTential to it, / abfolve thee from thy fins ; all
abfolution. the others which the prieft fays before and
after them are prayers which the holy church
has inftituted to implore the grace and mercy of God upon the
penitent, and which may be omitted in cafe of neceflity.
The effects of abfolution are to remit fin, as far as concerns
the fault or offence againft God, and the eternal punifhment, to
blot out the ftains which fin had caufed in the foul, to recover
the favour and friendfhip of God by means of fantifying grace
which it beftows upon the penitent, and to revive in him all
preceding merits which were loft by fin.
It produces all thefe effects the moment it is pronounced. In
that happy moment, the foul is trauflated from the (late of fin to
that of grace, and from die flavery of the Devil to the felicity of
fjke children of God.
O hlefled moment ! Theotime, O happy change ! If we k-new
Jiow to conceive it aright, how mould we blefs God,, who hath
given fuch power to men* ! What high efteem fhould we have of this
divine facrament, which works fuch wonderful effe&s in us, and
reinstates us in the way of falvation which we had forfakerx
through fin !
But as thefe admirable effefts are produced only in fuch as are
worthily prepared, it is neceflary to treat of the difpofitions, with-
oxtt which we cannot obtain the great and ineftimable benefit of
the remiflion of fin, but with them we are fure of receiving it.
CHAP. X.
Of the difpofitions requifite fir receiving abfolution t and the cafej in
which it ought to be refitfed or deferred.
THERE is the greater necefiity for your being well inftru&ed
concerning thefe difpofitions, dear Theotime, becaufe they
are unknown to the greateft part of Chriftians, who think that
jtothing
* Matt. ix. 8.
in CHRISTIAN Pifil-Y, 117
nothing more is required than a fuccincl: confeffion of their fin?.
They imagine, that having acknowledged their guilt, abfolution is
to follow of courfe, and that their confeflbr is to give it without
reftriftion, after having afiigned fome light penance.
This error arifes from their want of due inftruclrion concerning
the nature of this facrament, which being inftituted for man's re-
concilement to God whom he has offended, not only requires
that the fmner confefs his crime's, but that he manifefl a hearty
regret and fmcere refolution never more to offend him, into whofe
favour he feeks to return. New the confeflbr, by whofe miniftry
this reconciliation is made, muft be fatisfied that the penitent,
who confefTes his fins, be truly penitent for having offended God,
and firmly refolved to fall no more into difgrace by a repetition
of his fins,
This knowledge of the penitent's contrition, is an indifpenfable
duty incumbent on the confeflbr, becaufe contrition being art eflen-
tial part of the facrament, and without which fin can never be
forgiven, it follows, that the confeffor is under an obligation of
knowing, as far as moral certainty in fuch a cafe can go, whether
the penitent be grieved from his heart ; to the attaining of this
knowledge he ought to apply himfelf with the greateft care and
exactnefs. Otherwife, befides being wanting in a principal point
of his duty, he expofes himfelf to the evident danger of abfolving 1
an unworthy penitent, and committing a facrilege inftead of con-
ferring a facrament j to fay nothing of leaving his penitent in a
falfe fecurity of being abfolved from his fins, when he is very far
from it : and even under a greater guilt than before, having aflced
and received abfolution, without being duly difpofed by a fineere
regret for having offended God, and a ferious refolution of amend-
ment for the future.
He muft then know and judge whether the *The penitent fgced
penitent be fufficiently difpofed to receive ab- difpoftthr.s muft 3r
folution. And fince thefe difpofitions confift of kpoivn to the re/r
two things, in a fmcere confeffion and in a true Jffir-
contrition for his fins, he muft judge of
them both, and if he knows any deficiency in either of them r or
juftly doubts, he ought to refufe abfolution, or defer it till
another time.
Firft, as to confeffion, he muft judge whether it bo entire and
true, and made with requifite preparation. If he perceive that the
penitent has not examined his confcience, he muft oblige him to
I 3 takt
nS The INSTRUCTION cf YOUTH
take more time to call to mind his fins. If he judge that he does
not declare all his fins, from a defign of concealing any one, he
ought difcreetly to difmifs him, provided he has good grounds for
forming that judgment : for example, if he fee that the penitent
accufes himfelf with much difficulty and with that fhame, that
prevents his declaring all his fins : or if he know by fome other
way, that he has committed fome fin, whereof he does not accufc
himfelf, provided that he knofo it not by another's confeffion,
which is a knowledge whereof he can make no ufe in regard of
this fecond penitent j if therefore no other reafon appear, he
pught to give him abfolution.
As to contrition, the confeflbr ought to underftand whether the
penitent have that which is fufficient j and if he judge that he has
not, he cannot abfolve him.
This judgment may be made two ways ; with certainty, or with
a doubt only, but that well grounded. In the firft cafe he ought to
deny abfolution, or at leaft defer it, till the penitent be better
difpofed : in the fecond, he ought to defer it in proportion to the
doubt. The confeflbr judges with certainty, that contrition is
Wanting in thefe three following cafes.
Firft, when the penitent gives not the leaft exterior fign of it,
but is deaf and infenfible to all that the confeflbr tells him. In this
cafe, fays the catechifm of the council of Trent, the confeflbr
feeing that the penitent is not at all moved with compun&ion for
bis fins, muft mildly difmifs him.
Secondly, when either the penitent does not ferioufly promife
amendment, or when he does promife, but will not perform what
is neceflary to eflretr, it, as avoiding the immediate occafions of fin,
fuch as wicked company, bad books, games that caufe him to
fwear, &c.
Thirdly, when he will not fulfil that to which he is obliged, as
to reftore ill-gotten goods, forgive his enemies, and be reconciled
to them.
In thefe three cafes the confeflbr ought to deny abfolution, be-
caufe the penitent is not in a ftate fit te receive it, as ftill retaining
an affection to mortal fin, which is incompatible with fanctifying
grace.
He muft alfo deny it, when the penitent is guilty of any fin,
referved to a fuperior j becaufe in this cafe he has not power to
abfolve him.
There
in CHRISTIAN PIETY;
There are other cafes where he cannot fo c'ertainly judge of the
want of true contrition, but where however he may reafonably
doubt of it. And this frequently is the caufe of much trouble to the
confeflbr, who confiders on the one fide that he is obliged in con-
fcience to deny abfolution to him that is unworthy of it ; and on
the other fide finds himfelf preffed by the penitent to give it, who
judges always in his own favour, and believes himfelf better dif-
pofed than in reality he is.
This difficulty and doubt happen on feveral occafions, which it
would be difficult and too long to point out here in particular. The
moil general one is, when the penitent after his confeflion relapfes
frequently into his mortal fins, as it happens to fuch as confefs
feldom, but more efpecially to thofe who have contracted any
vitious habit, into which they frequently fall back without any
amendment after confeflion. For although every time they con-
fefs, they teftify a forrowful fenfe for their fins, and promife to
amend; yet, having already failed fo often, we may reafonably
doubt, whether this laft refolution of amendment be real a-nd
fmcere or not. But as this point is exceedingly difficult, we fhal)
fet apart the following chapter, for inftrucling the penitents in
what manner confeflbrs are to behave on fuch occafions, where
their falvation is fo highly concerned.
CHAP. XL
In ivhat manner a confeffbr ought to behave in regard to penitents in
habitual J>n.
THIS queftion chiefly regards habitual fins' that are mortal;
for as venial fin does not deftroy fan&ifying grace, and
may be remitted independently of the facrament, it is not requifite
to lay down any rules on that fubjeft.
A habit of fin may be contracted in any kind of vice, but 15
mofl commonly found in fins of fwearing, blafphemy, impurity,
drunkennefs, flander, and the like. The queftion is, how a con*
feflbr muft behave in regard oi a penitent, fubjecT: to frequent re-
lapfes into the fame mortal fins, without any amendment after
repeated confeflions,
I 4 There
2"A* J'tf s T R TT tf r ro-'tf of Y o tr T H
There is but too much reafon for fuch an
Important en- enquiry, fince the falvaticn both of the peni-
faiv tha ka~ tent and ghoftly father lies at ftake. The penj;-
ntual finner is ty tent's, becaufe continually relapfing into- the
IK treated. fame crimes, there is great reafon for con-
cluding that he is not truly forty when ha
comes to confeffion 5 it being fcarce morally poflible that a man
ihould be fo often truly forry for what he never corrects in him-
felf. Hence, it is much to be feared that many of his confeflions
are invalid, and that not being abfolved from his- fins, he is in a
ftate of perdition, whilft he imagines himfelf to be in the way to
heaven. The ghoftly father's falvatiart too is at ftake, fince the
duty of his charge requires of him not to profane a facrament, by
jrbfolving a penitent, whom he has reafon to think not worthily
difpofed. He is,, moreover, indifpenfably obliged to promote the
amendment of his penitent, in regard of whom he is a father and
ft phyfician, as well as 3 judge.
For anfwer to fuch an important queftion, we {hall here fet
down how the confefTor ought to behave with a penitent involved
in habitual fin, to the end that the penitent, being well apprifcd
of it, may willingly fubmit to the judgment of his confciTor, and
to what he fliall appoint, in order to free himfelf from the dread-
ful ftate of habitual fin.
Firft then, if a penitent ^ccufe himfelf of a fin, which he hzs
frequently committed fince his lad confeflvon, the confeflbr muft
examine whether it be a fin of habit, and how long the penitent
has been fubjedl to it. If he be his confeflbr in ordinary he may
lecollecT: ; if not, he muft enquire of the penitent. When he finds
that it is a fin of habit, and that the penitent has frequently ac-
cufed himfelf of it without amendment, he muft examine into
fcis behaviour during thofe relapfes. If he difcovers that the habit
is not inveterate, that the penitent regrets his being engaged
therein, that he has laboured to free himfelf, that he has often
confeffed- it with due forrow and full purpofe of amendment : if
the penitent has frequently overcome fome temptations, though he
may fometimes have yielded to others; if he has punctually com-
plied with his confeflbr's directions j if he has carefully avoided the
occafions of fin : then the confeflbr may judge favourably of him,
abfolving him of his relapfes, provided he expreffes great regree
for what i paft, a fincere defign of amendment, and willingly ac-
cepti
ffi en'iis-riAM Prerr. 121
cepts of the penance affigned for fatisfying divine juftice, as well
as for his own amendment.
But if on the contrary, the confefibr, in examining into his
penitent's conduct, finds the habit to be flrong and inveterate, the
penitent little concerned at his condition, few or no pains taken
to free himfelf, that when he has confefled the fame fins before,
it was not purely with a defign of forfnkirtg them, but only
through cuftom upon an approaching great feftival, or fbrne other
motive than that of his amendment and falvation, that he foort
rehpfed again after his- eonfeffions, with the fume facility as
before, that he has negleled to praftife what was enjoined him
for his penance and reformation, or performed it negligently,
that he has taken no care to avoid the cccafions of fm, and has
feldom or never replied the temptations to it : if the confeffor, I
fay, finds the Itate of the penitent to be fuch, he ought to' conclude
that he is not worthily difpofed for receiving abfolution, that he
ought not in conscience to grant it, and that if he fhould, he is
wanting to his duty as a confefTor, and the care he is obliged to
take of his penitent's falvation.
He is wanting to his duty, becaufe in quali- A confeJTor want-
ty of judge, he ought to examine whether the ing to his duty of
penitent be worthy of abfolution, which he is a judge.
not to give, unlefs he finds him rightly difpofed
by a fincere contrition for his fins. Whereas, in the cafe before
us, he has all the reafon in the world to think the contrary, and
cannot take the penitent's word, when he declares he is forry for
his fins, he having And as much in his former eonfeffions without
any amendment. This is a fufficient reafon for judging his con-
trition fuperficial, it being impoflible, as we obferved above, that
the repentance of any evil can be always fincere, when it is wilfully
repeated after expreffing fuch ft>rrow. Hence, the ccnfe/Tor, in
abfolving his penitent on his bare word after fo many relapfes >
expofes himfelf to an evident danger of giving abfolution to one
unworthy, and voluntarily joining with him in committing a fa-
crilege.
He is likewife wanting to that charitable care ActnfeJJor ivant-
he is obliged, as a father and a phyfician, to ing to his duty, as
take of his penitent's falvation; becaufe in a phyfician.
giving him abfolution in fuch a ftate, he leaves
him in a falfe opinion of being abfolved, when he really is not,
and encourages him in a criminal neglect, in which he has long
continued
The INSTRUCTION of YOUTH
continued, of not labouring for his falvation by a ferious amend-
ment of life. Experience too plainly {hews the little concern of
fuch penitents in correcting their faults after confeffion is over.
They prefently forget their good refolutions, and relapfe into the
very fins they had fo lately confeffed : which would not happen, if
their confciTors employed the proper means of deterring them.
The beft and moft affured means is to give time for trying die
fincerity of their contrition by their refilling temptations, and
forming frequent and interior als of penance through regret for
having offended God, and exercifmg exterior penitential als, as
prayer, failing, and alms.
Such works of penance difpofe penitents to
The advantage a valid remiflion of -their lins by a facramental
cf refufing abfolu- abfolution, the delay of which makes them
lion to habitual fin- enter into themfelves; they often difccver that
tiers. they never before thought of an amendment
of life, or at lead in a very fuperficial manner.
This reflection makes them apprehend the validity of their former
confeflions : they are convinced that there is a neceflity of rectify-
ing what is amifs, by a good confeffion, accompanied with the
neceffary conditions for an amendment of their lives. Such is the
advantage arifing from this conduct of prudent confeflbrs to their
penitents who fubmit to it. You will experience this, dear
Theotime, if, having had the misfortune of being engaged in a
habit of fin, the goodnefs of God mould blefs you with a confeflbr
who follows this method. Such a one you will feek after, if you
ferioufly think of faving your foul, and freeing yourfelf from the
wretched tyranny of habitual mortal fins, which too often lead
to impenitence and final perdition.
I know the generality of Chriftians exclaim againft this conduct
of prudent directors. The deferring of abfolution founds harfh,
and gives offence. They expedl to be abfolved the moment they
have confeffed, imagining themfelves always well difpofed, though
perhaps oftentimes they have not fo much as thought of the regret
they mould have for their fins, or of the obligation they are under
of correcting their faults. They cry, the confefibr ought to believe
their affeveration, that they would not come to confeffion if they
did not intend an amendment, that God has promifed pardon to
the finner who returns to him, that Jefus Chrijl bid St. Peter par-
dpn not only feven times, but feventy times feven, that is, always,
they may die during fuch a delay of abfolution, which confe-.
ouentlv
in CHRISTIAN. PIETY.' 123
quently would be the caufe of their damnation. Thefe are the
pretences which a falfe prudence ufually fuggefts to men's minds,
in order to flatter them in their vices, and prevent their amend-
ment.
But you, dear Theotime, muft not aft thus. Be convinced that
there is a wide difference between the dictates of that prudence,
which St. Paul. calls carnal, and a truly Chriftian prudence, which
is a gift of God, and is guided by charity. This directs penitents
to the proper means for the flying from fin, and the flavery of a
vitious habit, which leads to perdition: that, by making them appre-
hend and abhor all methods of withdrawing from fin, inclines them
to feek out ways for obtaining falvation without an amendment
of life. They imagine, that nothing more is required than to
confefs from time to time, and to be waflied from their fins as faft
as they commit them, making their whole lives one continued
feries of confefling and relapfmg, at the end of which they flatter
themfelves with gaining heaven, as if they had taken true pains to
deferve it.
This is an error and delufion very common in the Chriftian
world, which detain men in vice, and lead to final impenitence.
It is partly owing 'to the ignorance of penitents, and the little
concern they have for the falvation of their fouls. Jt may likewife
be attributed to fuch confeflbrs as are not fufficiently inftructed in,
or convinced of the truths we have advanced- above, nor of thofe
ftrict obligations of their tremendous miniftry, which forbid the
conferring of a facrament on the unworthy, and make them anfwer-
able for the falvation of their penitents. Such confeflbrs readily
abfolve them from their fins as often as they confefs, after num-
berlefs relapfes, and many confeflions which they have made in.
yain without receiving the remiflion of their fins, and which the
penitents themfelves own to have been invalid, when they come to
reflect on their deceitful refolutions of amendment.
Thefe confeflbrs ground their negligence or fatal condefcenfion on
the reafons objected above by their penitents. If thofe reafons
are of no force, it will be manifeft that both the one and the
other are grofly deceived. This we fliall fhow in the following
chapter.
CHAP.
1 24 tte INSTRUCTION of YOUTH
CHAP, XII.
An objeffitsti anfwcrcd.
ifl abjeffion* r | """' H E firft reafon alledged for abfolving
_g without any difficulty fuch as are in a
habit of mortal fin, as often as they come to confcffiori, is drawn
from this maxim, that the confeffor is bound to believe his peni-
tent when he foys, thnt he is forry for Having offended God, and
refolved to do fo no more for the future. This obligation is fup-
pofed to be grounded on this, that as the penitent is his own
accufer in confeilion, and the confeflbr is obliged to believe him as
to his fins, he ought alfo to credit him when he fays, that he is
forry and defigns to amend; there being the fame reafon for be-
lieving the one as the other. They alfo add that it is a received
maxim among divines, that a periitsnt ought equally to be credited bath
far and agcnnjt hintfelf.
As this maxim is the great fupport of the
Anfiuer. opinion we here oppofe, it will not be amifs
to difcufs it with accuracy, in order to ho\v
how ill it is applied.
Firft, if this doctrine be true, it will follow,
It is fc.jicith to that the administering of the facrament of
fayut the truejiate penance is attended with far lefs difficulty than
of habitual finners. the wife ft directors generally pretend. If the
confeffor be bound to believe his penitent or*
hi&bare word, that he is forry for his fins, all he has to do is only
to affign a penance, and give him abfolution, a thing fo eafily
4one, that the moil ignorant confeflbrs may perform it equally
well as the beft qualified for that office. To what purpofe then is
fo much prudence generally required in confeflbrs? For though
fome difcretion .be neceflary to know the nature of the penitent**
crimes, to atk fuch queftions as may be neceffary, and no others,
and appoint a fuitable penance; it is certain, that the greatefl
difficulty is to difcover the prefent ftate of the penitent's con-
fcience, in order to know whether he be truly difpofed for receiving
abfolution. Here fo much prudence is requifhe, that even the
ablefl directors are often perplexed how to proceed.
Secondly, it is furprifing, that in fo important an affair, as that
cf falvation, confeflbrs and penitents Ihould rely on a maxim,
which
in CHRISTIAN PIETY. 125
which would be fet afidc in any temporal con- They ivko frt-
cern. A man would be pointed at who relied qttently break their
on the word of another, who was notorious for word are no longer
a frequent breach of promife. No creditor will to be credited.
take a debtor's word after repeated promifes of
payment which have proved ineffectual. Every one fufpe&s that
man's fincerity who has been many times pardoned for that very
fault for which he pretended to be forry. And though h may be
difpofed otherwife to pardon him again, yet prudence, and even
charity itfelf will fugged proper precautions to prevent being im-
pofed on and injured afrefh. Thus do men behave in the concerns
of this life : and in confeifion, where falvation is depending, can it
be required that the confelTor mould rely on the penitent's word
which he has often broken ? Lefs diffidence is (hown in accepting
a promife of not offending God again, than between man and
man, where fome trifle is at flake ; and confequrr Jy the falvation
of the penitent is hazarded on his bare word, when it might be
fecured by proper precautions, and applying the means of reftoring
him to the grace of God, and amending his paft life.
Thirdly, that we may fift this matter to the
bottom, I anfwer, that the general rule which To give eafy ere-
directs the confeffor to believe his penitent, dit to habitual fm-
when he fays he is forry for his fins, and is re- tiers is fatal tofal-
folved to forfake them, if underfiood in a ge- vation.
neral fenfe without reftriclion, is falfe in itfelf,
and highly pernicious to the falvation of fouls. It is falfe, becaufe
contrition being an eflential part of the facrament, the confeffor is
absolutely obliged to examine whether that, which the penitent
aflerts in words, is fo in.etTett.. It is prejudicial to the falvation
of fouls, becaufe it opens a wide gate to numberlefs bad confef-
iions, as well in regard of the penitents, who are overjoyed to ob-
tain abfolution eafily, as in regard of the confeffors, who are in-
clined to follow a maxim which frees them from the trouble of
examining into the ftate of their penitents, giving any uneafmefs^
or creating any dillike of themfelves. And fuch bad confeflions,
befides the crime of facrilege, keep fouls in a perpetual impeni-
tence, which leads to damnation.
The proportion therefore is no longer true, than it is accompa-
nied with proper circumftances. In which fenfe I affert, that a
confeffor ought to believe his penitent when he is morally certain
he has in his heart that contrition he utters from his lips: but
this
126 ' 7%e INSTRUCTION of YOUTH
this certainty cannot be attained without examining into feveral
things.
Firfl, whether the penitent in faying he is
Method of ex- forry for his fins, does not fpeak without re-
amitting habitual flection or meaning, and through a cuflom of
finners. faying fo in confeflion, which is the cafe of
too many penitents.
Secondly, whether the forrow, the penitent expreffes for his
fins, does not proceed wholly from fome worldly confideration, as
fliame, or fome temporal inconvenience arifing from his crimes.
This happens but too often, through the ignorance of penitents,
who never think of being grieved for their fins on a fupernatural
motive, as for the lofs of God Almighty's friendfhip and their
own eternal falvadon, much lefs on account of the infinite injury
done to their Creator. They frequent confeffion without thinking
of either of thefe fupernatural motives. This the confeffor ought
to examine into, when the penitent fays he regrets his paft fins.
Thirdly, when the penitent, either of his own accord, or
prompted by his confeffor, fays he is forry for his fins on either of
thefe motives, the confeflbr muft difcover in what manner he ut-
ters this, to know if he be really fo affected. Any penitent will
readily anfwer, yes y when his confeffor afks if he is forry for hav-
ing offended God ; but this regret is much fooner uttered from the
lips, than formed in the heart. Penitents frequently anfwer the
queftion without reflecting on what they *fay. This like wife the
confeffor muft examine into, and take due pains to inftil into his
penitent a fupernatural forrow and regret for his fins, founded on
fuch motives as our faith has revealed.
Fourthly, though the penitent mould fay he is forry for his fins
on account of loiing through them the friendmip of Qod, or for
the injury done to him, yet the confeffor muft examine whether he
be fully refolved to correct his paft failings. Penitents, fubject to
relapfes, are apt enough to fay they are forry, but when afked if
they are refolved to forfake their fins entirely, which true contri-
tion neceffarily implies, they hefitate and anfwer but faintly.
They will fay perhaps in general, that they will endeavour j but
when particulars are infifted upon, when they are told fuch and
fuch darling fins muft be avoided, fuch and fuch means put in
practice, certain occafions, which have been fatal, laid afide ;
they are at a ftand, and nothing is to be got from them but faint
and imperfect promifes, which are certain marks of the little for-
row
tn
CHRISTIAN PIETY.
row they have for their fins ; and which cannot be fmcere, if a
firm purpofe of amendment is wanting. This the confeflbr mud
examine into, efpecially in the cafe of fuch as live in a habit of
mortal fin.
' It is not true therefore that the confeflbr
muft credit his penitent's bare word, when he The contrition of
fays he is forry for having offended God. He habitual fmners t
muft thoroughly examine every thing, and be be fufpeEied.
morally aflured that - his penitent regrets his
fins on the motives above-mentioned, and that he has a fincere will
to amend, and to perform whatever mall be appointed for that
purpofe. Thus we muft underftand that general maxim, that the
confejjbr ought to believe his penitent ', as ivell when he fays he is forry
for his fins i a* ivhen he accufes himfelf. He ought to credit him in,
both cafes, when he has no juft reafon for calling in queftion the
truth of what he fays; and as he muft not believe the penitent,
when, in accufing himfelf, it appears that fomething is concealed,
either through fhame or a want of examining his confcience, fo he
ought not to credit him as to contrition, when there are reafons,
fuch as we have fpecified, to fufpecl it.
This fo ftricT: and indifpenfable obligation on
the confeflbr's part, to examine into the inte- Yhe duty of a
rior ftate of the penitent as far as may morally director towards
be done, arifes from his acting in quality of a habitual fmners.
judge by the appointment of the Son of God,
and his having received a power of retaining as well as remitting fin.
As judge, he ought not to pronounce fentence without knowing
the merits of the penitent. Now, in order to it, he muft examine
him with the greateft circumfpeclion poflible, more efpecially in
regard of habitual iinners, becaufe he has reafon to doubt of their
difpofition.
Again, he is obliged to this fcrutiny by virtue of that power he
has received for retaining fins : for it is evident this power does
not barely extend itfelf only to refufe abfolution to fuch as are
maru'feftly unworthy, but alfo to refufe or delay it in regard of
thofe whofe difpofition may be called in queftion ; otherwife fuch
power would be almoft ufelefs, if it extended no farther than to
fuch as are notorioufly incapable of receiving it. For in that cafe,
it is not the confeflbr who retains the fins, but the penitent, by
rendering himfelf unworthy of the remilTion of them.
From
129 The INSTRUCTION tf YOUTH
From all which we rnuft- draw this conclufion, that penitents
have no right to infifV upon absolution, barely by faying they are
lorry for their fins, and defign an amendment of life^ but ratlief
that they are obliged to fubmit the judgment of their difpofition to
their confeflbr, and comply with what he fhall appoint for obtain-'
ing more convincing proofs of it. Hence fuch confeflbrs who
follow that maxim, and abfolve their penitents on no other afiu-
rance of their good difpofition but their bare aiTertion, are want-
ing to their duty, and accountable to God for thear negligence iti
examining into the difpofition of their penitents, and haftinefs in
abiolving the unworthy. Neither will that absolution avail, which
is not ratified in heaven.
Did directors but remember the qualities Ln which they act, not
only as judges, but alfo as phyficians, and fpiritual fathers of their
penitents, their conduct would differ widely from what it general-
ly is. Not only as judges, they would be careful not to abfolve
fuch as are unworthy ; but, as phyficians of the foul, they would
prefcribe the proper remedies for healing their habitual diftempers,
among which one of the moft efficacious is the delay of abfolu*
tion. This delay is frequently neceiTary, in as much as finners are
not duly difpofed for receiving it. In the quality of fathers, their
paternal love would temper mildnefs with feverity for bringing
fuch children to a right fenfe of their duty.
But if the great qualities of judge, father, and phyfician, with
their heavy obligations, move not confeflbrs, at leafl let them re-
member the dreadful menace God denounced
Carelef* direElors againft one of his prophets, and in him
threatened with againft all who are entrufled with the care of
God's vengeance. fouls. He fays, that he will demand of them
the fouls of fuch finners as they have not admo-
nimed of the divine vengeance due to their crimes. Hear his very
words, which well deferve your greateit attention. Sen of man, I
tave made thee a 'watchman to the houfe of Ifrael : and thou JJjalt hear
the ivord out of my mouthy andjlalt tell it them from me. If, -when I
fay to the luicKed, thou Jfjuli furely die : thou declare it r,ot to him, nor
/beak to him, .that he may be converted front hit ivicked -way, and live :
the fame ivicked man Jhall die in his iniquity t but I luill require his
blood at thy hand** Thefe words plainly intimate, that God will take
vengeance for the lofs of a (inner, on him who contributes to it
by a criminal fjlence and indulgence. If
* Ezech. iii. 17, x8.
in CHRISTIAN PIETY. 129
If confeflbrs, who are criminally indulgent to their penitents,:
would but often meditate on thefe terrible words addrefled parti-
cularly to them, they would difcharge themfelves in a different
manner of the indifpenfable obligation they are under of taking care
in confeflion of their penitents falvation. They would not content
themfelves with (lightly admonifhing them to amend their lives,
but they would employ all necefiary means for promoting fuch an
amendment, of which God has given them charge, and will exact
a rigorous account at the day of judgment.
I
CHAP. XIIL
Other objections anfwered*
T appears almoft needlefs to make any reply 2t/ objeftion*
to thofe, who alledge that the confeflbr
ought to judge favourably of his penitent: that he muft not too
eafily conclude he is impofed on : that he fhould believe his peni-
tent defigns an amendment of life, when he prevails on himfelf to
confefs his fins, which often is attended with great difficulty.
This objection is fo very weak, that it fcarce deferves any>
notice. It is but too true that penitents, through a grofs igno-
rance, endeavour to impofe on their confef-
fors for obtaining abfolution, by virtue of Anfnuer.
which they falfely imagine themfelves to be
juftified from their fins. Even thofe who do Habitual fmnert
not feek to deceive their confeflbrs, frequently often deceive them-
<ieceive themfelves, in fuppofing themfelves to felves and their
be well difpofed, when they are far from it ; direElors.
of this the confeflbr, not the penitent, is the
proper judge. As to what is faid, that the confeflbr ought to
believe that the penitent purpofes his amendment by coming to
confeflion: this might be allowed, provided penitents never had
other motives for coming to confeflion ; but it is well known they
often have, fuch as the command of the church for annual con-
feflion, fome great feftival, a cuftom of doing it at certain times,
the rules of a confraternity, fometimes human refpects, to gain
the applaufe of men, or avoid their cenfures if they keep away
at ftated times. All thefe motives make it evident, that an
amendment of life is not always the principal motive of going to
Vol. II. K confeflion,
130 The INSTRUCTION of YOUTH
confeflion, and experience teaches, that it is often done without
any fuch thought.
There is another objection, more fpecious
$d objection, indeed, but equally falfe with the former. It
is drawn from the fcripture, where God pro-
mifes pardon to thofe who return to him by repentance, and that
fin mall not hurt the fmner from the moment of his converfion*.
From whence it is inferred, that fince the (inner may be converted
in an inftant, he ought not to be refufed abfolution, when he fays
he is converted, and defigns to correct his faults.
It is eafily anfwered, that the inference
Anfiver. would be true, provided the confefibr was
morally afiured of the fincerity of his penitent's
Habitual ftnners converfion. But as there is great reafon to
not to be abfolved doubt it in regard of habitual fmners, his duty
//// they give proof obliges him to take all neceflary precautions
of afincere conver- before he gives abfolution. And the fcripture
fan. is fo far from condemning this practice, that
it actually recommends it. See the marks of
a fincere repentance and a true penitent fet down by God Al-
mighty, in the eighteenth chapter of the prophet Ezechiel. If the
wicked do penance for all his Jtns y and keep all my commandments y and
do judgment and jitftice, living he Jball live, and flail not die. I "will
not remember all his inquiries y that be bath done. And again: When the
wicked ttirneth himfelf away from his tvickednefs, and doth judgment
and jujlice: he Jhall fave his fiul alive\. What can be meant by
doing penance for all his fins, and departing from his iniquities,
unlefs looking upon them with horror and abomination ? And can
a penitent be faid to act thus, who accufes himfelf of habitual fins,
as he has often done, without being moved, having little or no
concern about an amendment of life ? What is it to do judgment
and juftice, if it be not to judge and condemn himfelf as guilty in
the fight of God whom he has offended, by fubmitting to all the
punifhment due to divine juftice, and to the reparation of the in-
jury done to him ? Does a penitent act thus who thinks himfelf
worthy of abfolution, who infills upon it, and requires it from his
confeflbr after fo many repeated abufes ? God has promifed to par-
don the finner who returns to him, but he muft return with a mind
humbled by the horror of his crimes ; he muft feek him with all
his
f Ezech. xxxiii. ia. f Ezech. xviii. 21, 22, 27.
in CHRISTIAN PIETY. 131'
his heart, and all the affliftion of his foul *. Where Is the humble
and contrite heart of him who accufes himfelf of repeated fins of
habit ? Where is his converfion of heart ? How does it appear
that he is changed, that he no longer feeks the pleafure he purfued
before, that he now detefts the things he was fb fond of, and for
which he abandoned his Creator and laft end ? I own that, if he
be in this difpofition which God requires, he deferves abfolution,
and that the confeflbr ought not to refufe him what God has
granted. Notwithftanding I maintain that if he be really in this
difpofition, he will readily fubmit to whatever his confeflbr, who
is not yet fufficiently aflured of it, (hall appoint for that end.
The more contrite he is, the more he will think himfelf unworthy
of abfolution, and of his own accord will afk a longer time, that
by penitential works, he may difpofe himfelf for receiving fo inefti-
mable a favour.
There is another objection drawn from the qth objection.
fcripture, but with as little foundation as the
laft: they fay our bleffed Redeemer ordered St. Peter to pardon
injuries feventy times feven, that is, always f; from whence the
trite maxim among eafy confefibrs of toties quoties, that is, as often
as the penitent comes to confeflion.
If thofe, -who alledge that paflage, would An fiver.
take the trouble to read it; they would foon
difcover how. much they wreft the fenfe of it; for it entirely re-
gards injuries received from others, which we are to pardon as
often as they are done. The text is clear : St. Peter inquires of
our Saviour how often he ought to forgive his neighbour who in-
jures him ? If feven times ? Our Lord anfwers, I fay not to thee t
till feven times ; but till feventy times feven times : that is, as often
as it happens. Confequently the paflage no way regards the remif-
fion of fin in the facrament of penance, where the confeflbr for-
gives the offence committed againft God, not any perfonal injury
againft himfelf.
But if from this commandment of pardon-
ing injuries, any one fhould infer that con- Diretiors cannot
feflbrs may abfolve without hefitation the without injuflice
crimes committed againft God, he would rea- abfolve habitual f:n*
fon very ill. For a man is mafter of what con- ners.
cerns himfelf, but a confeflbr is not fo in regard
K2 tf
,* Deut. ir. 29. f Mat. xviii. Z. J Mat. xviii. %%
The INSTRUCTION of YOUTH
of offences againft God, to pardon them at pleafure, but is tied;
up to certain conditions, one of which is a fincere contrition in
the penitent, and this the confeflbr muft endeavour to difcover.
So that all that can be gathered from this text is, that as God fet&
no bounds to his mercy, but pardons all who offend him, as often
as they return with a truly penitential fpirit, the confeflbr ought
to abfolve his penitent as often as he confefles with the requifite
difpofitions : and this no one difputes. But the confeflbr ought to
know that the penitent has fuch difpofitions, and muft employ the
neceffary means for that end ; and confequently the paffage al-
ledged proves nothing. Nay, if it proves any thing in this cafe>
k proves too much, viz. that the confeflbr ought to abfolve the
penitent, though he mows no figns of regret for his fins, fince we
3re obliged to pardon our neighbour even when he is not forry for
the injury done us : which confequence is utterly falfe.
There remains one difficulty to be anfwered,
5/ objection. which, at firft fight, carries fome weight with it.
The delay of abfolution, it is alledged, often-
difgufts penitents, and creates in them an averfion to the facra-
ment of penance, fo that they fcldom return at the time appointed,
which gives them an occafion of remaining fo much the longer in
their fins, and confequently does more harm than good. They add,
that confeflion being of itfelf attended with great difficulties, it is
improper to encreafe them by the delay of abfolution.
I anfwer firft, that if fome penitents are dif-
Anfwer. gufted by abfolution being delayed on juft mo-
tives, it is to be attributed to the novelty of it.
Thefe have always met with confeflbrs who abfolved them without
hefitation, notwithftanding their repeated relapfes. Thus confef-
fors are in the fault, who ought rather to correct their too great
indulgence, than juftify it by an evil of which they themfelves are
tjie caufe.
I anfwer fecondly, that if this happens to
True penitents fome penitents, as no doubt but it does, fmcc
rvadily acquicfce in moft of fuch are neither rightly difpofed nor in-
delay of twfdutwn ftrucled j there are many others who are fat is-
tf judged, neceffary. fied as to the delay of abfolution, when the
neceflhy of it and the advantage it affords to-
wards their falvation are properly explained to them. Did confeffors
Charge themfelves well of their duty in this particular, by mak-
ing
n
CHRisftAti PIE?*.
ing their penitents fenfible of their reafons for deferring ab-
folution, thou would find far lefs repugnance in them than they
imagine. God. giving a bleffing to their good intentions will dif-
pofe the hearts of their penitents to agree to fuch a proper and
falutary regulation.
Thirdly I anfwer, that in regard of thofe penitents who are
difpleafed with fuch conduct in their confeiTors ; it is arguing very
ill, to fay it ought not to be obferved, becaufe they are apt to take
offence at it; for if it be, as it frequently is, abfolutely neccfiary, it
muft be purfued notwithstanding their repugnance. The duty of a
confeflbr indifpenfably requires, that abfolution be refufed to thofe
who are unworthy : if the penitent is difgufted, the blame muft
lie at his own door, and not at the confeflbr's.
He ought to remonftrate that he cannot Reafons for not
give him abfolution where there is a want of dif- abfo/ving habitual
pofition : that if he did, it would only ferve to fmners.
render the penitent more criminal in the fight
of God : that fo many confeffions, without any amendment, may
be juftly fufpefted : that the penitent ought to think of repairing
what is paft, by a valid, and even a general confeflion of his
whole life. He will often find that his penitent will yield to his
remonftrances ; or if they have not their defired effeft immediate-
ly, time may bring it about. At leaft the confeflbr does his duty,
and obeys the word of Ciod, which commands him to reprove the
iniquity of the finner, and warn him of the vengeance hanging
over his head. If the penitent makes a right ufe of this, the con-
feflbr will have the comfort of having contributed to it j if not, he
has cleared himfelf from the juft reproaches he might otherwife
xpeft from his Creator. This is what God has declared by the
Prophet Ezechiel* ; for after having faid that the Prophet, who does
not admonim the finner to return to his duty, mall be accountable
for his lofs ; he adds, that the Prophet who difcharges his duty,
though without effect, mall fave his own foul ; but the finner fhalj
perim for having flighted his admonitions.
As to what is alledged that the difficulties 6th objection.
which attend confeflion ought not to be en-
creafed by a delay of abfolution, which may be more infupportable
to the penitent than eonfeflion itfelf : I anfwer,
that this is true when fuch a delay is not ne- Anfuer.
ceflary through evident danger of profaning
K 3 the
* Ezech. iii. 19.
INSTRUCTION cf YOUTH
the facrament, or for the penitent's amendment. In either of
thefe cafes, the delay of abfolution muft ftill be continued, not-
withftanding any difficulties that may arife. It would be folly to
aflert, that a fecond remedy muft not be prescribed becaufe the
fick perfon found a difficulty in taking the firft: a phyfician who
acts thus, expofes himfelf to the ridicule of mankind. A confeflbr
is obliged to mitigate fuch a remedy as much
Abfolution mttft as poffible, and employ it with difcretion. But
not be given to ha- to neglect it for fear of afflicting or difobliging
bltual ftnners for his penitent, would be to at like a phyfician,
fear of their dif- who fuffers his patient to die rather than
phafure. prefcribe a remedy he diflikes, though his re-
covery, perhaps his life depends upon it. Thus
it is fo far from being true, that abfolution ought not to be delayed
by reafon of the difficulty penitents find in confeffing their fins,
that, on the contrary, if they have fuch a difficulty, care muft be
taken that they do not lofe their labour, which would be the cafe
if, through a hafly abfolution, they did not obtain pardon for their
(ins, or did not amend their lives.
I anfsver fecondly, that if confeffion be attended with difficulty,
it is only in regard of thofe who are ignorant of the great advan-
tages accruing from it, fuch as the forgivenefs of fms deferving
eternal damnation, the being reconciled to God,
Ad-vantages ac- the peace of confidence, the great helps ob-
cruingfrom confef- tained for perfevering. in the grace of God,
fion. both through the efficacy of the facrament,
and the good advice given by the confeflbr.
Thofe who weigh well thefe advantages obtained by confeffion, are
not concerned much about the trouble arifing from an acknowledg-
ment of their fins, but only how to prevent their confeffions being
fruitlefs or hurtful, as they will certainly be, if they receive abfo-
lution without being worthily difpofed.
Another objection againft the delaying of
*]th objection. abfolution is, that oftentimes it is impractica-
ble : for inftance, in the confeflions of fick
perfons, efpecially when in danger of death : where perfons are
under a neceflity of communicating on the fame or following day,
as children who go to their devotions at the fame time with their
parents : when the penitent lives in a houfe where general commu-
nions on certain feftivals are obferved, and fuch like occafions,
when they pretend confefTors cannot defer abfolution. I anfwer
again,
in CHRISTIAN PIETT; 135-
again, that thefe particular cafes prove nothing
in regard of fuch as are not in thofe circum- Aiipwer.
ftances, confequcntly our maxim concerning
the delay of abfolution to thofe who are in a habit of fin, is ftill
in force in all other cafes. Every one fees how ill that perfon mull
reafon, who concludes, that abfolution muft never be deferred,
becaufe an urgent neceflity fometimes requires it to be given, as in
the cafe of ficknefs or imminent danger of death,
But to anfwer to the cafe propofedj a con-
feflbr may and ought to abfolve a fick perfon, Abfolution when
though in a habit of fin, provided he Jb<nvs not to be deferred in
fufficient forro-w : becaufe he is obliged to fe- danger of death.
cure the falvation of the penitent, and at fuch
a time he has no other means of doing it, than by abfolving him on
the teftimony he then gives of his contrition.
He is at leaft then obliged, you will fay, to $th objection.
credit the penitent, and why not at another
time ?
I anfwer that there is a wide difference be- Anfwtr.
tween a lick penitent and one in health. The
firft can give no other proofs of his contrition Dying ftnners to
than bare words, and therefore the confefibr be treated different-
muft believe him in thofe circumftances. But ly from thofe in
the latter is capable of giving more convincing health.
proofs of his repentance by fuitable actions. As
he has frequently broken his promife of amendment, the confeffbr
ought not to rely on what he fays, without fome figns of a real
amendment, as we have mown before.
Never thelefs, it muft be allowed that the confeflion of a fick man,
in the habit of mortal fin, is very perplexing on account of the
difficulty of being morally afiured that he is fincerely forry for his fins.
Difcreet confeflbrs ufe all the precaution pofiible not to miftake.
Senfible as they are on one fide of the danger the fick man is in,
they employ all means that can contribute to move him to contri-
tion and a fincere return to God, in order to give him abfolution
with as much fafety as the cafe will allow. Confidering alfo that
he may poflibly recover, they are careful in prefcribing every thing
neceflary for an amendment of life, if God Jhould pleafe to reilore
his health.
As for the other inftances, wherein the dif- $th objection.
ficulty of delaying abfolution is aflerted : I an-
K'4 fwer,
The INSTRUCTION ^ YOUTH
Anfiuer. fwer, that the confeflbr muft endeavour t
fuggeft to them fome prudent means of avoid-
ing communion. If this be not feafible the firft time they apply to
him, he muft exert himfelf in difpofing them
Habitualfinners to a due regret for their fins, and muft aflign
giving proofs of the proper methods of avoiding the like till
amendment may be their next confeffion. If they make a right
abfolved, and not. ufe of this advice, and fliow it by fome amend-
otherwife. ment, the confeflbr may again abfolve them, as
we faid in the foregoing chapter. But if they
have made little or no progrefs towards an amendment of life, he
ought to obferve the maxim of not abfolving penitents he has
rcafon to think unworthy, and .fuggeft to them how they may ab
ilain from the holy communion without being pointed at.
The belt remedy for preventing thefe incon-
Important remark, veniences is for parents to fignify to their
children, that they are at liberty to commu-
nicate when they think fit with their director's advice : and for
fuperiors to content themfelves with exhorting fuch as are com-
mitted to their care to frequent .communion, but not obliging
them to it any oftner than their confeflbrs judge proper. The
church herfelf has taken this prudent meafure in aligning fifteen
days for the Eajler communion. Infpired as (he is by the Holy
Ghoft, and knowing very well, that it may frequently happen
that penitents will not be duly difpofed in that fpace of time, fhe
has left it to the difcretion of confeflbrs to defer the communion
.to a longer time. This fhe has declared when fhe fays, <f that
" the faithful fhall communicate at Eajler ; unlefs it be deferred by
" the advice cf the confejjbr on a reafonable motive*." This reftriclion
ihows how little ground there is to alledge the obligation of paf-
chal communion, for proving that abfolution ought not to be
.deferred at leaft at that time ; fmce the church allows of fuch a
.delay, and thereby fuppofes the confeflbr may have juft reafons
for it.
There remains but one difficulty to be re-
lo/ objection, folved, which is often ftarted by penitents
when their confeflbrs are for deferring abfolu-r
iion: they alledge that they may die during that time, and then
they are loft for ever. We may well be
. Jlnfwer. aftonifhed at the ingenuity of mankind in de-
ceiving
* Cone. Laterin. iv. Can. 21.
? C IT R I S T il a N ; P T E T BT.
ceiving themselves. They, whofe life is a con-
tinued feries of rclapfes into grievous crimes, Pof/Ibility of death
are not. afraid of dying for weeks, months, .nay overta'nitur us ny
whole years, though in a itate of fin and dam- renfon for not de~
nation, yet dread death during a .few we^ks laying abfohition.
employed in avoiding fin, and obtaining mercy
by their fighs and penitential works! They are not afraid of dyin 1 *
whilft in the very at of offending God, when his vengeance is
ready to full upon them, yet they apprehend it when they are en-
deavouring to appeafe him ! They in lift upon abfolution to fecurc
their falvation, -but -will not -difpofe themfelves by works of re-
pentance for receiving abfolution in fuch a manner as that they
may depend upon it. An hafty abfolution, extorted by importu-
nity or circumvention, makes them eafy in a faHe peace of con-
fcicnce, without refecting that absolution from man is of no
force, unlefs ratified by heaven ; and that unlefs they are worthily
tiifpofed, God condemns them at the fame inftant in which they
are abfolved by the prieft.
Finally, in anfwer to this objection, I fay, the c'hurch knew
that men were mortal, when me deferred giving baptifm to Catt-
chumensy and abfolution to penitents. The apprehenfion of their
dying without baptifm or abfolution, did not hinder her from re-
quiring time to be duly difpofed for the reception of either of thefe
facraments. 'She had juft grounds to hope, that, through the
"mercy of God, the Catechumens and penitents would not die with-
out the facrament, or that their penitental works, joined to an
ardent defire of receiving it, would obtain for them the grace of
perfect contrition, which would jufbify them in the fight of God,
without an atual participation of the facrament. This fucli
penitents may hope for, who labour ferioufly to difpofe themfelves
by a contrite heart and penitential works, for receiving abfolution
for their fins: and therefore -the fear of dying ought not to prevent
their fiibmitting to their confeflbrs when they judge it neceffary to
defer abfolution ; but rather fuch an apprehenfion mould excite
them to a punctual compliance with whatever is enjoined them
for difpofing tliem to receive it worthily, that thereby they may be
re-inilated in the grace of God, and the way to heaven.
To conclude all we have faid for the advantage and even necef-
fity of not giving abfolution to penitents who live in habitual fin,
but rather obliging them to employ fome time in preparing them-
felves }
13$ Yht INSTRUCTION of Your if
felves ; I beg, Theotime, you would confider, whether penitents,
who oppofe fuch a difcreet conduct, do it with a defign of changing
and amending their lives, or rather in order to go on in indulging
their vitious habits ? You will find their intent
The contrition of is not to correct their faults, but the better to
habitual finnersfel- indulge their evil inclinations. You may judge
domfmcere. from yourfelf, if ever you were enflaved to a
habit of fin, and you will own yourfelf to have
very feldom ferioufly refolved, when at confeffion, to amend your
life. Wherefore, if fuch be your cafe at prefent, I conjure you
to enter into yourfelf in order to confider the imminent danger
to which your falvation is expofed. Recollect how many bad
confeflions you may have made during fuch a habit, having often
confefied without any true forrow or defign of amendment. How
often have you imagined yourfelf abfoLved, when it has been far
otherwife! And this through your own fault, having fought after
cafy confeffors who made no difficulty, notwithftanding repeated
relapfes, to abfolve you; and perhaps you have forfaken thofe
\vhofe conduct would have better fecured to you the remiifion of
your fins, and put you in the right path to heaven. If this be the
cafe, dear Theotime, remain not any longer in fuch a wretched
flate : fiy from the danger which furrounds you : repair your paft
bad confemons by one that is valid. Prepare for it by fulfilling
all the neceflary conditions, a fincere forrow for your fins, a firm
refolution of amendment, and a ready fubmiffion to what your
director (hall appoint.
CHAP. XIV.
Of the choice of a confejfir.
WERE penitents equally folicitous for the fafety of their
fouls and obtaining eternal life, as they are when feized
with ficknefs, for the recovery of their health and fecuring this
mortal life, how unnecefiary would any advice be upon the fubjedT:
of a choice of a confeflor.
But alas ! when the body is concerned, no one is fatisfied with
the phyfician next at hand, much lefs with him whom he thinks
ignorant or unikilful. None was ever heard to fay, fuch a one
pafies for a phyfician, and ought to know his bufinefs ; if he does
not, he is to bkme not I, and muft anfwcr for it hereafter.
Own
iff CHRISTIAN PIETY. 139
Own the truth, Theotime, do you behave thus when afflicted
with a ferious illnefs ? Or if you hear any one arguing thus,
would you not conclude him to be mad ? This admits of no difpute.
No, no, Theotimey in the urgent neceflity of a dangerous fick-
nefs, the illiterate, unfkilful, or unexperienced phyfician is not
fought for: neither would he be thought lefs than mad, who
fhould prefer the judgment of the unlearned, when his malady
required the mod knowing artift.
Yet this is the prepofterous method of the
generality of penitents in choofing a confeflbr Few are equally
the phyfician of their fouls, who is to free anxious to have a
them from eternal perdition, and fet them in Jkilful fpiritual y as
the right way to heaven. They think the next corporal phyfician.
at hand good enough for them. They fay any
confeflbr is fufficient ; if he were otherwife, he would not be en-
trufted with that function.
And thus it is with many, who feem fond of deluding them-
felves with fuch fpecious pretences, which they would certainly
reject if the health of their bodies were concerned.
They very juftly make nice diftinftions betwixt phyficians and
phyficians. All indeed may be phyficians, but they are not all
equally fo. There are fome ficknefles more dangerous than others,
that require the mofl eminent phyficians. Many frequently die in
the hands of the unfkilful. The fame will hold good in the
choice of a confeflbr.
But there are fome who act ftill worfe, and apply themfelves to
thofe whom they know to be the leaft able either to difcern or
correct their vitious humours, or to let them fee the number,
greatnefs, and enormity of their pad fins, and to create in their
fouls an horror of them. They choofe thofe who are leaft prudent
in their prefcriptions, and leaft capable of giving fuitable admoni-
tions, neceflary advices, and other remedies againft the maladies
of the foul, the mod indulgent in their penances, the moft eafy in
refolution of cafes of conference, thofe in fine who dive leaft into
their confciences, who pafs flightly over all things, are lead
troublefome in queftions, give little or no advice, and that which
they give only in general without defcending to particulars, who
fatisfy themfelves with what is told them, and from a flight penance
pafs on to abfolution, without examining whether the penitent be
duly difpofed. And thefe are the confefibrs not only moft follow-
ed, but moft anxioufly fought after.
Now
140 The INSTRUCTION of YO^TH
Now is not -this a deplorable blindnefs ? Is
Bllndnefs of pe- not this willingly to extinguifh the light of
nltents. reafon, that they may more freely and without
remorfe of confcience fall into the pit of hell ?
Are not Chriftians in a fatal fituation to verify by their practices
that grievous complaint which God once made againft the Jews ?
It is a people that provcketh to wrath, and lying children, children
that ivill not hear the law of God. Who fay to the feers : fee not :
and to them that behold ': behold not for us thafe things that are right :
fpeak unto us pie of ant things, fee errors for us *.
But what are the ill confequences of the remiflhefs of fuch
confeflbrs to penitents ? Their confcfllons become purely cuf-
tomary, not prompted by the fpirit of penance -, without fhame
and confufion due to their fins ; without one ferious thought of
amendment. Thus they become buried in vice. Their whole
lives are entirely made up of relapfes, and they run on in the high
road to eternal perdition.
And whence all this ? but from negligent, ignorant, loofe, or
obfequious confeflbrs ; who referable thofe Prophets of the Jfivijh
people, to whom Jeremy attributes the caufe of the defolation of
Jtrufalew : Thy Prophets haw fern falfe and foolijh things for thee :
find they have not laid open thy iniquity to excite thee to penance f .
But if fuch confeflbrs are guilty of the corruption and damna-
tion of Chriftians; fuch penitents are no lefs in fault, who make
choice of fuch confeflbrs.
Therefore, O Theotime, be not fo blind as to feek a director,
who will fuffer you without retlraint to run headlong into the
precipice. Aim by your confeffion to fet yourfelf in the right
way to heaven, and let the choice of your guide be fuch as may
conduce to it by withdrawing you from vice, and conducting yo
to everlafting life. We have told you in the ift Vol. of this work,
what you are to do in the choice of a director, Part II. Chap. V.
PART
* Ifail xxx. f, 19. t Lara. ii. 14.
i* CHRIST r IN- PIETT. i^ir
PART. V.
Of the prefervation of grace after confcjfion, agalnjl a relate int.
Jffl'
CHAP. I.
Of the importance of this fubjecT.
I Treat here of the care penitents ought to take for continuing
in the grace of God, after being reinftated in it by means of
the facrament of penance, becaufe few confider it with the atten-
tion it juftly deferves. The importance is fufficiently evinced, for
that upon it the very fruit and end of the facrament depends,
which was not only inftituted for the remiflion of fins, but for
re-inftating penitents in the way of falvation : now no one can
continue in that way nor attain falvation, without preferring that
grace by a faithful perfeverance.
Is it not in reality an inexpreffible benefit for a finner to be re-
ftored to the grace of God, to be ranked anew in the number of
the eledl, and reftored to the inheritance of the kingdom of hea-
ven.
But if this happy reftoration be not preferv- Penance render-
ed with care, but eafily loft, though gained ed ufelefs by a re-
with trouble, what will it avail us ? unlefs it be lapfe.
to render us more criminal in the fight of God,
through the abufe of the facrament, by depriving it of its chief
effect j as Tertullian juftly obferves, when he fays, " that the fa-
" crament of penance is thrown away without a change of life, for
" then it is deprived of that advantage for which God inftituted it,
" that is, the falvation of man *."
Where is there a malefactor, who, having been once pardoned
a, capital crime out of the pure clemency of his prince, dares by a
repetition of his offence the very firft opportunity to provoke the
juftice of an injured bounty by a fecond fault, much lefs by re-
peating it as often as he is pardoned ?
A perfon but lately efcaped from a dangerous illnefs, is extremely
cautious in preventing a relapfe that would ftill be more fatal than
the firft. It is only in diftempers of the foul that a relapfe is not
dreaded,
* Lib. de pznit. c. t.
142 The INSTRUCTION of YOUTH
dreaded, though infinitely more pernicious and deftruftive than
thofe of the body.
Chriftians dare to aft with God, as they neither durft nor
would aft with their fovereign or even with their friend. For who is
there that after a reconciliation is not afraid of repeating continually
the fame injuries againft his friend after being pardoned, and does
not endeavour to preferve his friendfhip when reftored to it ? But
if it fhould happen fo, every one would reafonably judge that man
to be a cheat and an impoftor, who fhould pretend to the name
ef friendfhip, and yet by a repetition of new offences continue to
abufe the good nature of his friend, and by frequent relapfes make
his patience, the only fubjeft of their mutual amity, and his facility
in pardoning a reafon for ridiculing him before all the world. Yet
thus it is that finners treat with God. They confefs thir fins, afk
pardon, and time after time make their reconciliation with him by
the facrament of penance ; and for fome few days they curb their
evil inclinations; but alas! they prefently return to their former
courfe, with lefs dread of lofing the favour of their Creator and
fovereign judge, than of difpleafing the leaft of their friends.'
Thus they pafs all their life in confefling from time to time, and
continually returning to mortal fin after confeflion ; fo that their
whole life feems to be but one, as it were, continued feries or
fucceflion of relapfes into mortal fin after confeflion. As if this
facrament were inftituted only for the remiflion of pail fins, and
not at all to give us ftrength to avoid them for the future.
Is it poflible, Theotime^ that Chriftians, be-
T he aggravations lieving Chriftians, fhould be guilty of this
inseparable from a diforder ? That men endued with the light of
relapfe. faith fhould treat God after this unreafonable
and unworthy manner ? Is this to underftand
the nature of the facrament of penance ? Is this to believe that it is
a facrament of reconciliation with God, not only for a time, but
for ever ? Is this to form a right judgment of his unlimited power,
not to value his favour and friendfhip, but to forfeit it continually,
and withdraw themfelves by cuftom from that grace, to which by
his pure mercy they have been admitted ?
Did God only feldom and with much difficulty, receive us
again Into his favour after we had offended him, every one would
{land upon his guard. One would be afraid of falling again into
his dif-favour, and to hazard eternal falvation by repeated relapfes.
But
in CHRISTIAN PIETY. 143
Eut being we think that we {hall be re-admitted into his favour
when we pleafe, and that there is no more to be done than to
prefent ourfelves to him in the facrament of penance to receive the
forgivenefs of our fins, we prefume to offend him on all occafions.
We make his goodnefs a frem motive for offending him, and for
holding his friendfhip in fuch contempt, that we no fooner are
reconciled to God, than we bafely abandon him : an affront one
would not offer to the moft contemptible perfon living.
See then, Theotime, and confider well of what great confequence
this fubject is, and how it deferves to be folidly treated, and
requires your moft ferious confederation, which I beg you will
beftow on the following chapters.
CHAP. II.
How great an evil is the relapfe into fin.
WHAT I have already faid does fufficiently evince, that a
relapfe into fin is an evil fo great, that it ought to ftrike
us with horror. Yet that you may be the more fully perfuaded of
it, hear how the Holy Ghoft defcribes the enormity of a relapfe
into fin.
Firft, the wife man * confidering the great-
nefs of this evil declares that he cannot be- The evil of a re-
hold it without a juft indignation. He fays, lapfe exprejfed bj
that there are two things, which when they the Holy Ghoft.
happen grieve him very much ; the one, to fee
a great warrior, after he has ferved a long time, reduced to pover-
ty : the other, to fee a wife man defpifed, inftead of being efteem-
ed according to his merit : but he adds, that the third he is not
able to endure, and that it caufes in him a tranfport of the higheft
wrath; that is, to fee a man that pajfetk over frcm the ftate of
jujlice and fandtity to that of Jin, and who abandons virtue to fol-
low vice. He further affures us that God will make that perfon
one day feel the effects of his juftice.
In another place he exclaims againft thofe who forfake the path
of virtue, and give themfelves over to vice. Wo to them that have
forfaken the right ways. What ivill they do when the LordJhaH begin
to examine the:r ways, and all the actions of their livesf.
The
* Eccli. xxvi. *j, 36, 17. f Ecdi. ii. it,
144 TllS I'N-S TRiU CT ION &f YOUTH
The Apoftle St. Peter* inveighs- -with much zeal againft thoftr
-who return to fin after they have renounced it by the- profeflion of
Chriftianity, and declares that their latter fratc is become unto them
vtorfe than the- former , from whence they were delivered by their
converfion, which was a ftate of darknefs and fin : That it had
tfcn better for them not to have known- the- may sf jttftice, than after
they have known it, to turn back from that holy commandment ', which
was delivered- to the-m. For, that of the true proverb hath happened t
them, the dsg is returned to his own vomit, and the fow that wai
-juajhed'to her wallowing in the rnire-^*
. The council of Trent cited above in Part IV. Chap. III. defcribes
with much energy the enormity of their fault who relapfc into fin
sftcr baptifm, by pointing out four aggravating circumftances,
which are found in their fir ft relapfe. The firft is, that they fin
after that they have been oner delivered from the flavery of fin
and the Devil. 2. That they fin after they have received the
grace of the Holy Ghoft. 3. That they fin with knowledge.
4. 'That in firming they violate the Temple of God, and contriftate
the Holy Ghoft. If the firft relapfe carries fo much enormity
with it, what muft we think of frequent repetitions, perhaps
throughout our whole" life ?
CHAP. III.
Of 'three great- indignities which am found in the fins cf relapfe, ingra-
titude, perjidioufnefs, and contempt of God.
THE firft is a prodigious ingratitude towards God in offending
him over and over agahij after innumerable benefits re-
ceived from his hand, efpecially after having been delivered by
God's pure mercy not only once or twice but many times from
11 and eternal death.
Reflect ferioufly upon this ingratitude, Theo-
Ingratitiide. time, and judge what it is for a {lave to be
ungrateful to his Lord, his Redeemer, to him
to whom he owes all he has, in fhort to God himfelf. If the
council of Trent thus heightens the enormity of the firft fin com-
mitted after baptifm upon this account, that it offends God after
we have been once delivered from the captivity of fin and the
JDevil. What muft be faid of thofe, who fall back into fin after
they
* * Pet. ii. z^' f a Pet. ii. 20, 21, z.
in CHRISTIAN PIETY. 145
they have been delivered from it not once but many times by the
facrament of penance? Was there ever an ingratiude equal to this?
Is this the return thou tnakeft to the Lord, O foolijb and finfelefs
people * ? O Chriftians, is it thus that you treat your God ? Mft
you- not have loft all fenfe and understanding, thus to forget the
infinite favours of your Creator, and after you have been admitted
into his grace and favour, to continue offending your maker ?
Remember that God never admitted you to
a reconciliation but upon condition of a for- Perjidioufncfs..
towful fenfe, which you protefted you had for
having offended him, and upon promife, which you made to be
faithful to him, and not to offend him any more. Hence you are
not only ungrateful in offending anew, after he had pardoned you;
but alfo a perfidious wretch. Perfidious, beeaufe you aled contrary
to your word, and contrary to the folemn promife made to God of
ferving him for the future. A promife which you folemnly made not
to man, but to God himfelf before his church and in the prefence of
his Angels. You would blufh for fhame, if you mould break your
word to man, and yet you make a cuftom of doing fo to God, to
whom nothing is more difpleafing than a promife flightiy made, and
ill complied with. An unfaithful andfoolijh promife difpleafeth God-\.
Moreover, you are not only perfidious, but your perfidioufnefs
is a certain treafon which you commit againft God ; beeaufe you
defert him to yield yourfelf to his enemy the Devil, and ferve him
anew againft God himfelf. This made Tertull'ian fay J, that
" the finner, who, after he has renounced the Devil by. repentance
" and returns again to fin, gives occafion to the enemy to rejoice
" upon his return, and triumph againft God, faying, I have re-
" gained the prey which I had loll. Such conduct is manifeftly
" to prefer the Devil before God himfelf, when it being in his
* choice whether he will be for the one or for the other, he fo
<c eafily deferts the fervice of God, to deliver himfelf up to that
" of his enemy. By relapfing into fin, he who before had a de-
ft iign of appeafing God by his converfion, as if he repented him-
" felf of that good action, becomes willing to make a kind of
" atonement to the Devil by revoking his renouncement of him,
' and repenting that he had done penance for his fins : rendering
" himfelf by this fatal change as hateful in the fight of God, as he
" will be welcome to his enemy the Devil."
Vol. II. L Weigh
* Duet, xxxii. 6. f Eccli. v. 3. t Lb- de penit.
146 ^^-INSTRUCTION of YOUTH
Weigh well, Tkeotime, thefe reflections of
Contempt. Tertullian. You will here difcover the evil yota
commit againft God, if you are fo unhappy as
to relapfe into fin, which you had forfnken at your converfion.
You will there find not only the ingratitude and perfidious treachery
which one is guilty of in regard of God, when after penance he
returns again to fin ; but alfo the enormous contempt which one
(hews of his graces, and of God himfelf. For what greater affront
can a perfon offer to God, than to efteem lefs his friendfhip than
all thofe trifling things for the fake of which one fo eafily relapfes
into fin ? Is not this to efteem and make greater account of thofe
things, than of the grace of God? and to prefer the Devil who
fuggefts them, before God who forbids them ?
But that I may make you truly fenfible of the greatnefs of this
contempt; I afc whether there can be a greater affront offered to a
perfon, than to neglect his friendfhip after being reftored to it :
'daily to offend him after being reconciled ; to be almofl conftantly
-at variance, in hopes of being reftored to his favour when one
pleafes ? Would not every one fay,, that he who deals thus with
his friend, muft take him for a ftupid and fenfelefs man, who had
not the leaft fenfe of being thus repeatedly flighted ? Never was
there an affront or contempt equal to this. Yet we thus treat
Almighty God as often as we relapfe into fin after confeffion ; a
contempt which ought to make thofe who are guilty of it appre-
hend the juft effects of God's vengeance.
CHAP IV.
Thofe who relapfe frequently into their fins expofe their fahalion to-
great danger.
THE generality of Chriftians who live habituated to relapfes
into fin, are wont to fay, that God is good and merciful,
and to take occafion from this hope in his mercy never to amend
tack lives. Such a great miftake muft here be cleared up, that
you may fee that nothing leads more directly to eternal dam-
nation, than fuch a daring prefumption on the mercy of God, in
order to lead a wicked life.
Firft, it is in this that the height of the contempt offered ra
God confifts, to take occafion from his goodnefs and mercy more
heinoufly to offend him, and never to continue long in his favour,
fincc it feerns fo eafy to regain it. But
in CHRISTIAN P i T f . . 147
But in the next place, thofe who make ufe of this pretext, reafort
Very ill, and deceive themfelves: for though it be very true, that
God Is infinitely good, and his mercies have no bounds ; where
did they ever find, that God is good to thofe who defpife him, and
\vho prefume fo much on his goodnefs, as to flight his difpleafure ?
Holy writ tells us, that God is good to thofe that are good ; that
he is good to thofe that hope in him, and feek after him j that he
mews mercy to thofe who return to him. But it is not any where
faid, that he is good to thofe who contemn and flight him : on the
contrary, he threatens them with dreadful punifliments. They
that defpife me, Jliall be defpifed*. It is faid indeed, that God fhews
mercy to fmners who return to him by repentance; but it is no
where faid, that he has promifed the grace of repentance to all
fmners. We are aflured, that God receives all thofe who being
truly converted return to him ; but where is it ever faid, that he
receives thofe who return to him only for a time, at fome particu-*
lar part of the year, and foon after return to their fins ?
c This is not found in any place of holy writ: But on the con-
trary, we there find dreadful menaces againft thofe, who treat
God with fuch perfidy, and fo great contempt.
The Ifraelites, the chofen people of God, were The Ifraelites
fallen into captivity and under the tyranny of puniJJjed for their
the Egyptians, under which they had groaned frequent relapfes.
for a long time, overwhelmed with labour and
rhifery. God by a peculiar mercy withdraws them "from it, work-
ing many great miracles in their favour, and among the reft, the
death of the firft-born of the Egyptains, the pafiage through the
Red Sea, as upon dry land, fo to free them from the perfecution
of their enemies, who purfued them with a powerful army. He
conducted them all that way by a pillar of fire, which marched
before them: he fed them with Manna, which he fhowered down
from heaven every morning. This carnal and ungrateful people,-
in the midft of all thefe favours, revolt from God, repenting
themfelves that ever they had forfaken Egypt (where they had
lived fo long oppreffed with fo mueh mifery) wi filing every mo-
ment to return back thither, murmuring againft God en every
occafion, and diftrufting his providence and almighty power.-
God is often incenfed againft them, and punilhes them fo feverelyy
that many times his people taught by afflictions returned to the'
duty and obedience due to their God and their deliverer* But thisf
L 2
* i Kings ii. $&
fThe INSTRUCTION of YOUTH
their repentance lafted not long-, for upon the firft opportunity
they fell back to their wonted infidelity.
There was one, the height or chief of all the reft, which was
the occafion of their utter ruin. When approaching to the land of
promife they refufcd to enter there, giving more credit to the falfe
reports raifed by malecontents, than to the word of God, and the
aflurances he had fo often given them of the delightfulnefs of that
abode. This provoked God's wrath to that degree, that he fwore
that not any of aM thofe, who had been incredulous to his word,
ihould enter into the plae of reft, he had prepared for them-
As I live : and the whole earth foall be filled with the glory of the
Lord. But yet all the men that have feen my majejfy, and the fignr
that 1 have done in Egypt, and in the wildernefs, and have tempted me
now ten times, and have not obeyed my voice, JhaH not fee the land for
ivkich I fwore to. their fathers y neither Jhall any one of them that hatJ>
Attracted mt behold it*.
This menace was not Kke the former, which he had denounced-
againft that people r for it was accomplished to a tittle,, and not one
of them that murmured entered there. They all died in the defert*
where they continued near forty years, and their children had the
happineCi to poffefs it in their place-
This terrible example, from which we learn how God dealt
with the Ifraelites after their repeated rebellions, teaches us like-
wife how he behaves to thofe Chriftians, who following their
footfteps relapfe into their fins, after being pardoned and received
into favour. For what he did to the Jews, is a figure and a lively
reprefentation of what Chriftians may expect.
/ would not, fays St. Paul^ have you ignorant ', brethren? that our
fathers,^ the IfraeliteS, were all under the cloud, and all puffed through
the fea : and all in Mofes were baptized in the cloud and in the fea ;
and did all eat the fame fpiritual food : and all drank the fame fpiritual
drink : (and they drank of the fpiritual rock that followed them : and
the rock was Chrift.} But all did not receive eenial benefit from
thefe blefiings, for with the mojl of them God was not well pleafed :
for they were overthrown in the defert. Now thefe things happened
literally to them, but were done^in a figure of us, that we JJjould
not covet evil things, as they alfo coveted. Neither let us tempt Chrift
with perfidious infidelity, as fome of them tempted. Now all thefe
things happened to them in figure ; and they are written for our cor-
reciicn. Wherefore, concludes this divine Apoftle, let him that-
thinketh
* Numb. xiv. *j, *a, aj.
in C H R I S T I A N P I E T y. 149
himfelf lo ftand, take heed left he fall*. Which is as much
as to fay, let every one take care to preferve himfclf in the grace
of God, when once he has had the blefling to receive it.
All this is more than enough to demonftrate the truth we have
advanced, of the extreme danger to which falvation is expofed by
frequent relapfes into mortal firu -But behold yet a more exprefs
text of the fame' Apoftle St. Paul in his epiftle to the Hebrews,
who fpeaking to thofe who fall back into fin after they have been
once reconciled to God, defcribes what they may expect, under
the figure of an ungrateful foil, which, though carefully cultivated,
however brings forth no fruit. The earthy fays he, that drinketh
in the rain ivhich cometh often upon it, and bringeth forth herbs meet
for them by 'whom it is tilled, receiveih bleffing from Gad- But that
ivhich bringeth forth thorns and briars^ is rejected, and very near to *
turfe, ivhofe end is to be burnt 'f..
Thefe words need no explication, Theothne, but only reflection ;
putting inftead -of the words ungrateful foil, thofe of afoul ungrate-
ful and perfidious to her God, who by returning to her ufual fins,
continually abufes the graces fhe receives in the facraments, with-
out bringing forth any of the fruits of true repentance. You will
find that this is what fhe ought to fear from the hand of God, and
what you yourfelf, if you be fuch, ought to ftand in dread of, viz.
left you be rejected by God, .be curfed by him, and abandoned to
-eternal fire.
Thcfe three jniferies, the greateft that can be apprehended
make up an eternal damnation. They are the very fame exprefied
in the fentence which God fhall pronounce againft the damned :
Depart, you curfed into everlajling fire\. See what we have faid
upon this fubjeft in Part II. Chap. XI. and Art. III.
CHAP. IT.
Habitual relapfts into fin give juji ground to fufpeB the validity of
preceding ccnfejjions.
IT is very difficult for thofe, who live in ha- They who re-
bitual relapfes, to be truly penitent when Jaffe, often mate
they come to confcffion, without which they invalid cwfejfions.
make their confeflions null, and receive no
abfolution of their fins. Firft, generally fpeaking,- they, whofc
Ju 3 relapfing
* i Cor. x. i, , 3, 4, 5, ^ 9> > t ^ b - vi - * t Matt *
XXV. 41.
The INSTRUCTION of YOUTH
jrelapfing is grown into a habit, only confefs through cuftom on
pccafion of fome great folemnity, or for fome other reafon of
decency and apparent piety. They feldom or never do it with
a true fpirit of repentance, and a real defire of amendment and
overcoming their vitious habits. Secondly, it is fcarce pofliblc
that thofe who, relapfe ordinarily into the fame fins after their
confeffions, fhould have true contrition when they make their
confeilions. For true contrition implies a forrow for fins paft, as
well as a ferious purpofe of amendment. Now who can believe,
that they deteft thofe fins from the bottom of their hearts, which
they refume again fo eafily and fo foon ? How can it be thought
that they have a firm refolution of doing what they fearce ever fet
about in good earnefl ? How can it be, that in all their confeffions.
they fhould have a firm refolution of renouncing the fin, which
yet they have never forfaken ? Never leaving it at all, can it be
believed that they have always a fincere refolution of forfaking it ?
This is what cannot be conceived, and which never happens in
temporal concerns, where a firm refolution is in a manner always
followed by performance.
AfTuredly there is not any more infallible Cgn of falfe repen-
tance. V For if you are penitent, you ought to repent yourfelf of
f ' your fin ; if you be forry for it, do not commit it ; if yet you
*< commit it, you are not penitent at all *." " He who is afhamed
" of the evil he has done, will take great care to avoid what may
<< make him blufh anewf." Some are wont to anfwer, that this
relapfe into fin does not proceed from any want of refolution and
repentance, but from human frailty, which inclines to evil. This
excufe is as falfe and ill grounded, as it is common among thofe
who natter themfelves in their fins which they are not willing to
forfake.
For firft, can it be faid, that this is an effect of frailty, when
one wilfully returns to fin, knowing full well
Habitual relapfes the evil he does, and when he is furnifhed
inufl be afcrlbed to with all the means neceffary to preferve himfelf
tnalic.e and not to from it ? Is not this what we call the fin of
frailty. malice, and not of frailty ? as we have fhewn
above in Part III. Chap. XIV, And yet this is
the cafe of the greateft part of thqfe who make a cuftom of relap-
fing into their fins after confefiion.
Secondly, can it be called an effect of frailty, when one returns
to
* St. AugufHne. f St. Airbrofe.
in CHRISTIAN PIETT. 151
to fin bccaufe he will not take due meafures for the- overcoming of
his habits, by carefully avoiding the occafions of fin, taking proper
advice and ufing every necefTary means to that effect. Is not this
deceiving one's felf, to attribute his frequent relapfes to human
frailty, when they are entirely owing to one's own will, and t
the neglect of fhofe things which would preferve us from fin ?
Thirdly, if this frailty were not affifted by divine grace, the ex-
-cufe might perhaps be admitted : but being ftrongly fortified by
the helps which God beftows upon us in our necellities, we can-
not lay the fault of our relapfes into fin upon our own frailty,
-without accufing ourfelves, either of not begging the grace of God
in our prayers, or of not being faithful in co-operating with his
grace.
Wherefore, to fpeak the truth, we ought not here to accufe
human frailty, but the weaknefs of our repentance and contrition,
the faint regret or forrow for fins paft, and the weak and very
imperfect reiblution we have of avoiding them for the time to
come. I do not fay, that a relapfe into fin is always the effect
of a falfe repentance ; for it may and does happen, that we
relapfe into fins for which we were truly penitent. But I fp.?ak
of a frequent and habitual relapfe; and I affirm, that morally
fpeaking it is impoiuble that thofe who live in this manner fhould
not very frequently make invalid confefiions for want of contrition ;
and that they often believe themfelves to be, when they are not,
truly penitent, for the reafoiis above-rmentioned ; which evinces
the truth of that excellent faying of St. CLar.ent of Alexandria :
*' Frequently to crave pardon for faults which one frequently
" commits, is not to be a penitent, but only to a have a ihadow
(t and appearance of repentance*." Ponder well upon thefe words.
CHAP. VI.
n excellent admonition of St. Gregory concerning the falfe repentance
of habitual ftnners.
I CANNOT here omit that important admonition of St. Gregory
the Great, confirming all we have advanced in regard of thofq
who frequent the facrament of penance, without correcting their
vitious habits. It is in his Pa/loral\ y where he fays, that they
pught tp take heed left their repentance be very often falfe, and
L 4 only
* Lib. *.. ftroraatura. f ** * c< 3 1 *
151 The INSTRUCTION of YOUTH
only in outward (hew. " Thofe finners who bewail their pail
" crimes, yet never forfake them, mud be made to reflecl that
" as too many fuch like entertain indeed thoughts of repentance,
' but never go farther, fo on the contrary the virtuous are indeed
" tempted to fin, but without yielding to the temptation. Now as
" the temptations, to which the jufk do not at all confent, ferve
" only to confirm them the more in virtue ; fo thefe imperfect
*' inclinations to virtue ferve to detain finners in their evil ways,
" and to give them a prefumptuous confidence of their falvation
" in the midft of their fins, which they commit without remorfe :
" this very prefumption is a punimment of their reiterated and
*' repeated fins. Confider the two oppofite examples of Balaam
" and St. Paul. Balaam feeing, from the top of a mountain, the
" people of God encamped in the defert, conceived fome pious
* and ftrong defires of his converfion, languishing away in wifhes
" to die the death of the juft, and to refemble that holy people
*' in his death. But immediately after he gave pernicious counfel
" to deftroy thofe very people whom he had fo much wifhed to
** refemble in his death. St. Paid, on the contrary, feels within
<* himfelf felicitations to fin, and thofe temptations confirm him
" more in virtue.
" Whence comes this ? Balaam is touched with motions of re-
* * pentance, and is not juftified : St. Paul is incited to fin, and
" the temptation does not defile his foul : but to convince us,
f* that good works begun and not perfected, do not at all conduce
" to the falvation of the wicked, no more than the firft motions
f to evil, render good and virtuous fouls guilty in the fight of
God."
This obfervation deferves to be well confidered, the more be-
caufe it points out a very particular reafon of that falfe repentance
which is cuftomary with thofe who do riot amend their lives;
which is, that they have only a beginning of repentance conceived
upon fome good motions they feel in their heart, without proceed-
ing farther. They conceive indeed fome difpleafure againft their
fins, but not a perfecl' hatred and deteftation of them ; they feel
fome faint defires, but they have not an entire and fincere refolu-
tion of forfaking them.
There is yet one thing more very remarkable
Important obfer- in this admonition drawn from the example
vetisn, of Balaam and his falfe repentance. This
wicked prophet, in the thoughts he had of
repentance.
in C H R i s T i A.N PIETY. 153
repentance, defircd indeed to die the death of the juft, but he
fays not one word of living as they did: he begs the grace
f refembling them in his death, but not of imitating them
in his life, Let my foitl y fays lie, die the death of the juft y
and my loft end be like to them *. Thus his repentance was falie,
becaufe he did not defire to forfake his fins, and amend his life j
but only to be faved at the hour of death : Which is in other
words to defire to live ill, ;;nd yet not be punifhed for it, This
kind of repentance is found but too often among Chriftians, par-
ticularly arnong thofe who live in this cuilomary relapfe of which
we are fpeaking. For there is not one of them who de fires not to
die in the grace of God, and lave their fouls : And for this reafou
they go to confeffion now and then to difcharge themfelves of
their pad fins, that they may not be troubled with remorfe of
conference at the hour of death ; but they feidom or never defire to
live holily, or at leaft they have not a firm and efficacious will to
do it, as by their frequent relapics too evidently appear.
CHAP. VII.
By habitual relapfes mae lofe great part of the benefit of our preceding
gcod ccnfejjions.
HAbitual relapfes into fin do not only render many confeflions
invalid and null, but a!fo make us Me the advantage of thofe
good confefilons we have made.
Two benefits refult from the facrament of The friendfolp
penance. The firft is, the remiflion of fins ; of God, though not
the fecond, the recovery of the friendfhip of the rcmijjion of [in.
Almighty God, and many other graces and is loft by a relapfc*
helps, which he grants by virtue of the facra-
ment to thofe who worthily repent. Though thefe two effects be
produced at the fame time, and infeparably the one from the other j
yet one may be loft without the other. For by relapfe into mortal
fin one does not lofe the remiffion which he had received of former
fins by good confeffions j it being a certain truth, that a fin onqc
pardoned never revives again : as the Apoftle affures, The gifts of
God are without repentance-^. But as to the friendfhip of God, and
the fpecial afliftances of his grace, which one merits by means of
the facrament, it is certain they are entirely loft by a relapfe into
mortal im. God
* Numb, xxiii. 10. f
154 Tfa INSTRUCTION of YOUTH
God himfelf threatens this by his Prophet. If tie jufl man t
fays he, flail turn aivay from his jujlice, and Jhall commit iniquity :
his juftices ivhieh he hath done /hall not be remembered*. The wife
man fays upon this fubje&, He that -wajheth himfelf after touching the
dead) if he toucheth him again, what doth his ivajhing avail -f ?
For this reafon God fays to finners, Wajh your/elves, be clean J : he
does not only order, that they wa(h themfelves from their iniqui-
ties, but that they be alfo cleanfed ; forafmuch as according to the
obfervation of St. Gregory, " It is to no purpofe to be waflied, if
" one do not preferve himfelf clean. "Without this one does no
" more than thofe unclean animals, which warn themfelves, and
" prefently wallow again in the mire. Hence, thofe (fays St. Gregory
" above-cited) who do penance, and do not amend their lives, are
" to be put in mind, that it is to no purpofe to cleanfe themfelves
** from their fins by tears, if afterwards by their evil actions they
f( defile their fouls : they feem only to cleanfe themfelves, to the
' end that after they are wafhed they may return to their for*
mer filth."
CHAP. VIII.
The lajl Jlate of a relating finner is ivorfe than the firfl.
THIS truth our Saviour himfelf has taught us upon occafion
of a poflefled perfon, whom he had delivered from that mi-
ferable condition. It happens, that the wicked fpirit being caft
out of a man, ufes all his endeavours to return to his former
dwelling, and calling others to his afliftance, at lafl he re-enters
there, and this fecond pofleffion is much more prejudicial than the
former. And the loft Jlate of that man is made vuorfe than the frj}.
By this example of a perfon whofe body is poflefled, we are in-
jlru&ed in what pafles in'the foul, when one unfortunately re-
lapfes into fin ; as the Apoftle St. Peter has explained it in thefe
words : If, fiy in g from the pollutions of the world, they be again in-
Dangled in them, and overcome ,- their latter Jlate is become unto them
worfe than the former If.
Now if this be true of the firft relapfe, what will it be of the
fecond, of the tenth, of the twentieth, and of all thofe which
frefal them, who do nothing elfe all their life-time but repent, and
then
* Ezech. iii. ao, f Eccli. xxxiv. 30. $ Ifai. i. 16. Mat. xii. 4^.
5 z Pet. it ao.
In CHRISTIAN PIETY. 155*
then as often return to the fins they had repented of? It is evident,
that they fall at laft into a moft deplorable ftate, even almoft into
an impoffibility of faving their fouls. I. Ill
habits encreafe, and grow ftronger and ftronger. Three effeffs of
2. The light and graces of God diminifh very a relapfe expofe fa!-
confiderably. 3. The Devil comes with more nation to the utmoft
ftrength and power to deftroy him, whom he danger.
fees fo deeply engaged in wickednefs. Behold
three things, which endanger falvation in an high degree.
For firft, as to vitious habits, it cannot be doubted, but that
they are fo fortified by a frequent repetition of their proper afts,
that they become at length infurmountable. The reafon is clear,
and experience daily verifies it. See Vol. I. Part I. Chap. X.
As to the- graces of God, there is not any thing more apt to
diminifh them than habitual relapfes, accompanied with ingratitude,
perfidious infidelity and contempt. But what moft of all impairs
them is the abufe of the facraments, which one is guilty of during
thefe frequent relapfes. For either the confeflions which they
make, and the communions they frequent are good or bad : if bad,
then they are fo many facrileges, which provoke God's wrath
againft us. If good, the finner by his relapfe lofes all the advan-
tage, and draws upon himfelf a diminution of God's graces, by
the abufe of thofe which he received in the facraments. This our
Bleffed Saviour has declared, when he fays, He that bath, to him
Jball be given, and he Jball abound: but he that hath not, from him
(hall be taken aivay even that which he hath *. That is, he encrea-
fes hi? grace in thofe who make a good ufe of it, but withdraws it
from fuch as abufe it ; of which none are more guilty, than thofe
who fall back into thofe very fins from which they have been
abfolved.
Now if divine graces be loft and diminifhed by thefe repeated
relapfes, the third effect, which is the new addition of the power
of our ghoftly enemy, muft follow of neceffity. For as God is
no fooner departed from the foul, than the Devil prefently takes
pofleflion of it ; fo alfo, according to the meafure of his removal,
the Devil becomes more powerful to efFeft our ruin. This is a
neceflary and infallible confequence j and this is the reafon why
God pronounced this dreadful fentence : Wo to them, ivhen I Jhatt
depart from them\. And the greateft of thefe misfortunes is, that
the Devil becomes mafter of the foul, and reduces her to fuch a
flavery,
f i^Iat, xiii. u. t Ofee ix. i*.
156 The INSTRUCTION of YOUTH
flavery, as to oblige her to do his will, as St. Paul has it, by whom
they are held captive at his "will. *.
CHAP. IX.
Frequent relapfes into fin lend to final impenitence.
IF an habitual relapfe into fin, be the caufe of many facriiegious
confeffions, and make us lofe all the fruit of thofe we had
made well ; and if in the way of falvation it make a man always
fall from bad to worfe : it evidently follows, that it generally leads
to impenitence.
Firft, thofe who live in thefe cuftomary
Reafons ivhy a relapfes intermingled with confeffions, believe
relapfe leads to - themfelves to be in a good way, whereas in
penitence. reality they are far from it. They rely much
upon the confeffions they make from time to
time, and never confider how criminal their relapfes make them
in the fight of God. " Hence beginning fome good works,
** which they never perfect j they live in a proud prefumption,
" that they (hall be faved in the midft of the evils which they
" commit as far as they are ablef." Thus not at all miftruftinj
their wicked ftate, they die without repentance of their fins.
Secondly, being often fubjecl to make facrilegious confeffions
from a want of true forrow, they are in great danger left the laft
they make be like the former, when they mould imagine them-
felves to have true contrition, which is only fuch in appearance
as it was in their precedent confeffions. This may eafily happen,
cfpecially if at that laft time they confefs their fins to their ordinary
tiire&or, who has indulged them in their repeated relapfes, and
cherifhed them in their continued impenitence.
Thirdly, thofe who make a cuftom of relapfing and of frequent-
Jng the facraments, at length become infenfible to all things which
might move them, and hardened againft all the motives which
c*n be offered to them, of fear, of hope, of the love of God.
They are accuftomed to hear all thefe things in their confeffions,
and at other times, whence they are deaf to all fuch motives
when propofed to them on the moft urgent occafions : becaufc
whatever is familiar to us, makes no impreffion. Thus in time
f ficknefs they are expofed to the danger of making as facrilegious
con-
* 2 Tim. ii. 26. f St. Greg, de cura Paftor. c. 31.
in
CHRISTIAN PIETY. 157
Confeflions as they did when in health ; which is the more likely
to happen as they generally put off every concern of this nature
to the very laft, when their diftrefsful fituation will not allow
them to perform well fo difficult a work. The repentance of
dying perfons, as St. Ambrofe remarks, is often infirm and lan-
guiming.
Fourthly, thofe who live in this manner have great grounds to
fear, that God will forfake them at that lail hour, in punifhment
of their repeated infidelities, of the abufe of his facraments, and
divine graces which they have therein received in vain ; and alfo
in chaftifement of a lecret prefumption which they have enter-
tained of being able to forfake their fins whenever they fhould
pleafe. A prefumption however common, yet highly offenfive in
the fight of God ; the more fo, as being the caufe of all their re-
lapfes after confemon : Becaufe they believe they mall always rife
*gain, as hitherto they have done ; but they find themfelves fre-
quently deceived. God by a juft judgment punifhes them at the
hour of their death, by leaving them then to themfelves in their
greateft need, \vho before had continually abufed his graces, and
yet were fo rafh and confident as to think themfelves fecure, and
from thence took occafion to remain in their fins.
The hiftory of Sampfon is very inftruftive on this fubjecl:. God
had endowed him with an extraordinary and miraculous ftrength
of body; he employed it many times againft the Pall'iftlnes his
enemies, whom he had often overthrown or put to flight; and
particularly upon fome occasions, wherein his wife, who was of
that nation, confident of having discovered the fecret of his
flrength, had attempted to betray him into their hands. He had
difcomfited them with much eafe ; and prcfuming upon future
fuccefs, he told her that the fecret of his flrength lay in his hair,
not believing perhaps that what he faid was true. She called in
his enemies, and after fhe had cut off his hair, whilfl he was
afleep, fhe delivered him into their hands. He awakes with the
noife, and the fcripture remarks, that awakening he faid, / will
go out as I did before, and Jhake myfelf: but he was deceived in his
hopes ; not knotting that the Lord ivcts departed from kirn. In
eonfequence whereof, he falls into the hands of his enemies, who
pull out his eyes and fend him into their country, where he be-
comes their paitime and the object: of their fcorn.
Behold a figure and lively reprefentation of what befals Chriflian
fouls, who abufe the graces of God, and return to their fins, upon
prefumption
158 3.ke INSTRUCTION of Y o u T a
prefumption of a future repentance ; for God many times give*
them over to an obdurate heart, and to final impenitence, either
by refufing them time to repent, or by depriving them of the means
and grace to 'perform it well. " Although he has promifed par-
" don to penitent finners, he has promifed repentance to no
man
CHAP. X
What directors Jhould do to prevent the habitual relapfes of their
penitents.
AS in corporal ficknefs relapfes may fpring from the phyfician's
fault, either becaufe he has not fufliciefit ficill to know the'
remedies proper for fuch and fuch diftempers, or prudence enough
to apply them in due feafon, or fufficient refolution, to make thent
be put in execution by the patient, notwith-
Knoivledge>pru- {landing his refiftance, or impatience : fo when
dence, and refohi- penitents eafily relapfe into their fins, one
tion neceffary in a may often fay with truth, that it proceeds
direftor. from the confeflbr's fault, who is deficient in
one of thefe three things, either not having
fufficient knowledge of the nature of the difordef, the remedies if
requires, or wanting prudence to apply them right, or at lead
(which is commonly the cafe) refolution to oblige penitents there-
to when they appear, as but too often they do, unwilling : this re-
folution is an effet of the charity they ought to have towards their
penitents, whofe falvation they mould rather feek after, than-
yield to their inclinations although contrary to their good. Were'
confeflbrs fufficiently endowed with thefe three qualifications,-
and ufed them with difcretion, as they are obliged to do, they
would prevent a vail number of relapfes, and put their penitents-
into the way of a truly Chriftian life.
For firft, their (kill giving them a perfect infight into the cbli*
gation which Chriftians are under of living in the grace of God,
and of the danger to which by thefe relapfes their falvation is-
expofed, they would make a more ftrit inquiry into the moft
proper means to cure their penitents of their vices'.
Secondly, their prudence would make them felicitous to know'
the prefent flate of the penitent ; in which they ought to obferve'
* &t. Auguftine.
n
CHRISTIAN PIETY.
two things, i. Whether he be duly difpofed to receive abfolution;
and, fecondly, Whether there be any hopes of his amendment.
Thirdly, by their refolution they fhould oblige die penitent to
perform what they (hall judge neceflary for receiving the facrament
worthily, and reaping fome fpiritual advantage.
The confeilbr then, as a good fpiritual phyfician, ought to be
poflefled of thefe three qualifications, and to employ them for the
good of his penitent, and the better difcharge of his own duty.
This good of the penitent confifts in two things. Firft, in being 1
reftored to health, that is, to the grace of God : Secondly, in not
relapfing into his former ficknefs, which is mortal fin. " For
" there are two parts in phyfic, the one to cure the difeafe, the
** other to preferve the health *."
The confeflbr is obliged to procure both thefe advantages for
the penitent, and to employ for that end knowledge, prudence,
and a charitable fteadinefs. He muft not con-
tent himfelf with having reftored his penitent To feture th:
to health, but he muft labour alfo to preferve facrament, and re-
it, if he defign to comply with the duty of a Jtore the penite r.t to
worthy minifter of jefus Chrift y and a faithful the grace of God
co-operator with the grace of God, " who the firjl duty of *
" does not fatisfy himfelf with remitting our director.
** fins by juftification, but moreover grants
" fuch a fupply of his grace as is neceflary to preserve us in that
" happy ftatef." To procure him the firft advantage, the director
muft examine ftridtly whether the penitent be capable of abfolu-
tion, and to this end it is necefiary to examine into two different
things. The one, \vhether he have any of the impediments above-
mentioned ia Part IV. Chap. X. and the other, whether he has a
cuftom of relapfing into his mortal fins after confeflion. For in
this cafe there is little reafon to believe the penitent, when he fays
that he is truly forry for having offended God, and promifes to-
amend. He often indeed makes fuch proteftations, which do not
come from his heart, or at leaft without any ferious thoughts of
amendment. He believes he has contrition, but has it not. This
happens but too frequently, and then the confeflbr cannot give
abfolution, without putting himfelf in danger of committing a
facrilege. He ought to defer it, and give time to his penitent, to
think as he ought of his amendment, and difpofe himfelf for ab-
folution.
Such
* St. Augullin. in pf. viii. f St. Aug. ib
t6o Tie INSTRUCTION of YOUTH
Such proceedings furprife penitents, when they find confeflbrj
tre:tt them as they are obiiged to do, but thefe are penitents in
name only, and not in reality, who believe that confeilion confifts
only in a declaration of their nns, and that when once they have
declared them, they have a right to receive abfolution, and to oblige
the confciTor to it. They expect to be believed upon their bare word,
when they fay they are truly forry for their fins, and that they will
Kot commit them any more for the future; although in their former
confelfions they have always faid the fame, and without effect.
We have fhown above how much fuch penitents deceive them-
felves: For they will judge their judges, and teach their phyficians.
It belongs to the confeifor to judge of the ftate of the penitent, and
fee whether he be fulHciently difpofed to receive abfolution, an<!
whether or no he ean give it with fafcty. This is his duty, as
being obiiged to give nn account of his conduct to God. It is the
blood of the Son of God, which he applies in the facramen* } and
God will require an exar, and rigorous account of him, if he pro-
ftitutc it to the unworthy. Judge then Theotime, whether that
penitent be not very unreafonable, who would oblige his confeflor
to give him abfolution, when the confeflor either does not find
him duly difpofed, or has good grounds for fufpicion. Is not this
to feek his own and his confeflbr s damnation ?
If the penitent be here blameable, the con-
To aafolve thofe feiTor is much mo;e to be condemned for fo
nvkofe Jincsrity is eafily yielding to the importunities of his
jiiflly fuffecled a penitent, as to give him a doubtful absolution.,
Damnable practice, which may be rather hurtful than profitable to
hirn. He ought to remember, that there are
cruel mercies, hurtful both to thofe to whom they are fhewn, and
to thofe who- mew them ; and that a good phyfician does not defill
from applying remedies, when he judges them neceffary, notwith-
ftandino" the oppofition his patient makes. He lets him complain,
being allured that what he does is neceflary for the patient, who,
when he lhall have recovered his health, will not only be well
contented to have fuffered, but alfo acknowledge the kindneis his
phyfician did him. " He is not always a friend, who fpares us, nor
" he always an enemy, who chaftifes. The phyfician, who com-
" mands a lunatic to be bound, and awakes a perfon in a lethargy,
" is troub-lefome to them both, but it is becaufe he loves them,
tc anil by tormenting them he cures them. The one and the other,
" as long as they are fick, are angry with him; but as foon as
" they
fa CHRISTIAN PiEtt* itfi
ft they are cured, they hold themfelves much obliged to him,
ic for not fparing them *."
Every director ftiould endeavour to blend his fteadinefs with
mildnefs, inducing the penitent to approve of his conduct; by
teftifying a great regard for him> and convincing him that he is
bound to take thefe rrteaftlres, as well for the difcharge of his duty
as for the falvation of his penitent. This is the oil of the gofpel f,
which he muft employ with the wine, when he drefles the wounds
of others confciences, endeavouring by charity to fweeRn the
fharpeft remedies he is obliged to ufe. Behold here the firft good
which the confeflor ought to have in view, viz. to fecure the fa-
crament, and to rellore the penitent to the grace of God.
There is a fecond, which he is obliged alfo as far as he is able, to
procure, viz. the amendment of the penitent.
That cure avails nothing^ which is followed by To procure the
a relapfe, and the phyficiart who is not concern- amendment of the
ed to prevent it, complies but with half his penitent^ the fecond
duty; and becomes himfelf guilty of the diflem- duty of a. direftor.
per into which the fick man relapfes, and even of
death itfelf, if it befal him; This is the reafon why the confeflor
is obliged not only to advertife the penitent not to return to his
fins, but alfo to fhew him the means how to avoid them, and to
engage him to put them in execution.
Thcfe means are penance, prayer, fatisfactory works, as fafting,
alms-deeds, mortification, to which may be added certain condi-
tional penances, that is, fome painful things to be performed, or
fuffered by the penitent in cafe he return again to his fins, and
as often as he mail relapfe j as to faft, to give alms, or fome other
painful work for each fall. The apprehenfions of thefe forts of
punifhments ferve frequently as a bridle to withhold penitents
whilft tempted to offend God. Laftly, the deferring of abfolution,
when the penitent does not correct himfelf, is frequently a very
good remedy to make him amend his life; This "makes the peni-
tent think ferioufly of amendment, and labour to reform his vices,
which make him unworthy of fo great a benefit, and punctually to
comply with what the confeflbr fhall enjoin hint, to the end that
he may be worthy. This remedy ought to be applied with much
prudence. The confeflbr ought to make a vaft diftinlion between
penitents, who relapfe into their fins through frailty, and thofe who
Vol. II. M return
* St. Aug, ep. ad Vincent, t Luke x.
i6i The INSTRUCTION of YOUTH
return through malice, that is to fay, either on fet purpofe, or
through au affected negligence.
He will know the -former, by their being extremely troubled to
fee themfelves fubject to thofe relapfes, by their ufmg all endea-
vours to abftain from fin, and practifing the means their confefTor
appoints them. Towards thefe he muft ufe far more mildnefs,
fupport their weaknefs, abfolve them more eafily, provided they
continue to labour on their part to amend their lives.
The latter are thofe, who not only continue in their wickednefs,
but do either nothing at all, or very little to refrain from their fins.
Towards thefe more feverity muft be ufed, as they always promife
amendment without almoft ever effecting it, it is often not only
profitable, .but neceflary to defer their absolution, until fuch time
as they have given fufficient proofs of their converfion by abftain-
ing from their fins, and faithfully performing what is appointed
for that end.
CHAP. IX.
Of the means which the penitent ought to obferve in order to avoid
relapfes into fin.
ThePenitentmuJl r I ^HE firft is, that he underfland perfectly
do four things to 1 the greatnefs of the evil, and the immi-
prevent relates* nent danger to which he expofes his falyation j
for the fick man who has no apprehenfion of
the ill confequences of his difeafe will never be cured : therefore
he muft be fully convinced of two things. Firft, that to fall into
mortal fin is of all misfortunes the greateft. Secondly, that a re-
lapfe into fin expofes his eternal falvation to an extreme hazard by
finding himfelf furprifed, when he leaft thinks of it.
The next thing he ought to do in confequence of this know-
ledge, is to avoid all thofe things which have been the caufes of
.this misfortune, or occafion a relapfe. This is an indifpenfible
obligation, and the firft mark of a penitent foul defirous of reco-
vering her former health. We laugh at a fick man that will not
abftain from fuch meats or actions, as are apprehended prejudicial
to him : we fay, that he loves his pleafure more than health, and
that he is, his own murderer. The like is to be faid of a penitent,
when he acts thus. How long will fools covet thofe things which are
hurtful to themfelves* '.
The
* Prov. i. 32*
in CHRISTIAN PIETY. 163
The third is, the choice of a good phyfician : that, is he mufl
always addrefs himfclf to the befl confeflbrs, and whom he believes
endowed with the three above-mentioned qualifications, efpecially
to thofe who do not neglect the recovery of their penitents, but
apply themfelves ferioufly to that effect. The penitent who defires
his health, muft feek out fuch phyficians : if not, it is an infallible
proof that he does not defire to amendi He is afraid left the con-
feflbr mould make him fenfible of his mifery, and put a flop to the
diforders of his confcience : a certain fign that he is not willing
to be cured. " He that loves truth, that is, his falvation, is not
" afraid of a monitor, or of having his defects laid open before his
" eyes V
The fourth is, faithfully to apply the remedies which are necef-
fary to cure the foul and preferve it from fin. No one doubts but
that this is abfolutely neceffary ; yet few practife it fo readily as
they believe it. Many penitents wifh to amend their lives, but
would do it at their eafe without pain or trouble. The fight of the
remedies is a trouble to them; and when they mould put them in
execution, their heart fails them, and they will do nothing at all.
Is not this to aim at impofiibilities, to feek the end without the
means to obtain it ? The cure without the remedies, and falvatiort
without trouble ? This is to act like the Jluggard, who ivilleth, and.
*wiileth not\. 4. This is a faint and imperfect wim to be delivered
from their evils, but in reality it is an effectual defire to continue
in them, and never to be cured.
You will act otherwife, Theotlme, if you are truly penitent, and
defirous of your falvation, by carefully feeking after and applying
the necefiary remedies againft fin.
The firft is, to preferve with care in your
foul the fpirit of penance^ of which you were General remedies
made partaker in confeflion, viz. an hatred of againjl a rdapfe.
fin, a forrow for having committed it, and a
refolution to offend no more. Now to preferve this fpirit it 19
neceffary to renew thefe acts every day, which may eafily be done.
The fecond is to perform with this fpirit the works of penance'*
as well thofe that are enjoined in the facrarr.entj as others which
you impofe upon yourfelf. Thefe works conduce very much tc*
deter us from our fins.
M 2
* St. Aug. f Prov. xlli< 4*
INSTRUCTION of YOUTH
The third remedy is prayer. As all our ftrength is from God,
it is bat jail we make our addrefles to him, that he will vouchfafe
powerfully to affift us with his grace. Without this it is impoilible
to cure the diflempers of the foul. A/k t fays the Lord, and itjball
h glvtn you *, which is as much as to fay, what you do not crave,
you lhall not receive. But as this means is neceffary, fo alfo it is
moft powerful, and never fails of its effect. No one hath hoped
in the Lard, and hath been confounded^ or fruftrated of his defires.
But this prayer muft be frequent and fervent. As we have need
every day of his holy grace, fo vue ought always to pray for it J.
And as we befeech him to vouchfafe his mercies, that we may be
favedj fo it is but juft that we implore them with great fervour,
and an ardent defire of obtaining what we afk.
The fourth remedy is frequent confeffion. This is alfo a ne-
ceflary means, without which it is morally impoffible to be freed
from a vitious habit, when once engaged therein. It is a facra-
tnent which remits fins pad, and gives grace to avoid them for the
future. There one renews his forrow for having offended God, and
his refolution thenceforward to be faithful to him ; one there re-
ceives advice, and means to that effect ; one is thereby brought
back into the way of falvation, encouraged when he is remifs,
and fortified againft all poffible difficulties. They who neglect
this means, will never be freed from their habitual fins; but
they who tender their falvation will readily approach to it.
The holy communion is alfo a very efficacious remedy againft
relapfes. It gives ftrength againft temptations, it weakens our ill
habits, and makes us avoid many venial fins, which lead and dif-
pofe to mortal. This is to be underftood, when the communion
is performed with all neceffary difpofitions. It produces all thefe
effects proportionably to the greater or lefs devotion with which we
approach that holy table.
The reading alfo of good books is a moft powerful means to
keep us in the ftraight path of virtue. All thefe are general
remedies, and common to all kinds of fins. There are others
more particular againft each fin confidered in its kind, which you
may confult in the firft volume.
IN-
* Luke xi. 9. f Eccli. ii. 11. J Luke xviii.
INSTRUCTIONS
CONCERNING THE
HOLY COMMUNION.
The P R E F A C-E,
Of the Neceffity of this InftruHon, and the Order to be obferved
therein.
CT*HIS ittftrufKon is no lefs necejjary than that cf penance^ lectatfe
the holy communion completes and perfett* what penance hail $rgten t
that is to fay y it perfectly re-eftablijhes the foul In the grace ef Gad* It~
prefervesy augments^ and jtrengthens that gracey and contributes very
much towards final perftvtrance % feppofing it & frequently made u/e /J
a/i d that the receiver approach to it uritb th&fe difpcfitictns which Jo bafy
and fe adorable a, facrament requires. 1~hereas:i an the row/rary, it
expofes the unworthy receiver to the mr/jt dreadful efe/l evils > ly rkattg*
ing the fountain of life into the caufe of death > and that lukisb vf ilfftf
is a pledge of love and mercy ^ into a fentettct ^P con^entnatiaa ar ever*-
lafting death.
If one communicate y though net nbfafately itnvrorthily^ that t>, in tht
Kate of mortal Jin y yet tuith fame irreverence^ or cQn/ictent&fe fltffft m
devotion, he is deprived of the better part ofthatfntit^ vfhifh otfxrarijit
he might receive from tlx facrament, ff? joes not cnfy hje many j^.
vourSy but controls itiany infirmitiesy iff coldnefx in charity^ ittdevstion^
iufrnfibility as ta the concerns offatvatiotr % the dimitetitiatt of 'sxr Jfriritttai
ftrength and divine graces^ frequent relapfes into v&ri&f and fimttimes
into mortal fin.
Thus you fee, Theotime, of *yhat importance- if is to perform this
great aclion well. No lefs than your falvation depends: upon tht rig&t
performance cf if. Now to da this tvorthilyy it is ttftrfjary that -ttte
M i
\66 the INSTRUCTION- tf YOUTH
well inflrucJed, Whence it is eafy to perceive how ufeful inftrucJion up$n
this fubjecJ is, and how great the obligation cf giving your mofl fericus
attention to it, that you may reap great fpiritual advantage to your foul.
I Jball divide this treatife into two parts , whereof the firjl treats of
the doStrine, the fecond ^f the practice of holy communion. In the firjl 9
I Jball declare what it imports us to know concerning this ftibiime
my fiery ; in the fecond ivhat we are to do to receive it worthily and
with profit.
In the firft part I Jh all give fame general expofitions of faith, and the
principal myjleries, for the benefit of thofe who are not already inJlruEted
in thefe important truths.
I hope thofe, ivho fJjall perufe them with care and * dejlre to Iearn t
u-ill find full and folid infjruclions in all the fundamental points of re*
ligion, and by fitch means become more capable of receiving the fingular
advantages of holy communion, and being repltnifhed with thefe graces
which God bejlows upon us in this blejjed facrament.
he fecond part containing only directions for practice, it will be very
proper to perufe it often, but particularly upon the eve and day of com-
munion.
PART I.
Of the truths we ought to know concerning the facrament of the
Eucharif}.
Three things to TT7 1 VERY Chriftian that approaches this
be known. IL j facrament ought to be well inftructed in
three things, of which two are general, the
third is peculiar to this facrament.
Firft, he muft be inftrucled in faith in general, without which
it is impoflible to attain to the knowledge of this great myftery of
the eucharift. He muft underftand what this virtue is, which is
the bafis and ground-work of falvation, as St. Paul fays, Faith is the
fubjlance of the things to he hoped for*.
Secondly, he muft be inftrufted concerning the principal myfte-
ries of faith, as of the BleiTed Trinity, the Incarnation, the Re-
demption, the Catholic Church. Except he believe thefe truths,
it is impoflible either to come to the knowledge or belief of that
pf the holy eucharift.
Thirdly, he muft be thoroughly informed in what concerns this
facrament in particular, as the real prcfence of the Son of God in
the
* Heb. xi. i.
ix CHRISTIAN P i E T T.
the confecrated hoft, the change of the fubftance of the bread and
wine into that of his body and blopd, the effects which this
facrament produces in the foul of the worthy receiver, and the
difpofitions with which it ought to be received.
CHAP. I.
Of Faith.
FOR greater eafe, we fhall treat of this fubjecl: by way of
queftion and anfwer.
Q^ What are lue obliged to know concerning faith in general ?
A. OEVEN things; viz. What faith is 5 who is the author of it;
C3 what its action; its object ; its motive ; its rule; and
what the conditions requifite that it may be perfect.
Q^ What is faith?
A. TT is a gift of God, or a light from above, by which man
J_ being illuminated does firmly believe all thofe things which
God has revealed, and propofed to his church to be believed,
whether written, or unwritten.
In this definition is comprifed all we are obliged to know con-
cerning faith. Firft it teaches us, that faith is a fupernatural
light, proceeding not from us, but from God, and which makes
us aflent to thofe truths, the belief whereof is neceflary for falva-
tion. It teaches alfo, who is the author of faith, what its action,
and the reft, as we lhall fee by the following quefljons.
Q^ Who if the author of Faith ?
OD alone. Faith is the gift of God, fays St. Paul*, there is
none but he can give it. He beftows it upon us by en-
lightening our underftanding with a fupernatural light, and in-
clining the will to confent ; hence, though the will concur in ac-
cepting the truth propofed, God alone is the fir ft and principal
caufe thereof, wherefore it is very neceflary that we beg it at his
hands,
M 4 Q^ What
* Ephef. ii. S,
i <S3 The INSTRUCTION of YOITTH
Q^ What is the aflion, object, and motive of faith ?
4. r~T"lO believe, that is, to hold a truth for certain and aflured,
JL without the leafl doubt, is the proper al of faith.
The object, that is, the things which we are obliged to believe,
are all the truths which Gqd has reyealed, and which are propofed
to our belief.
The motive, or reafc-n why we ought to believe, is divine reve-
lation. We believe a truth, becaufe God, who neither can de-
ceive, nor be deceived, has revealed it. Hence this revelation is
always infallible.
Q. By what ways does God reveal the truth to us ?
A. "O Y the holy fcripture, and by tradition. Thefe are the two
fj ways, whereby God has been pleafed to manifeft his holy
truths ; and both of them are equally infallible, becaufe both are
equally the word of God, the one written, the other unwritten.
Q^ Which is the rule of Faith ?
A. "\TTTE Ca ^ ^ at t ^ e ru ^ C ^ ^k* whereby we difcern the
V V revelations which come, from thofe that do not come
from God, it being certain that there are fome falfe revelations
which the devil, the author of lies, propofes by his minifters.
Therefore, that we may not be deceived, we ilaad in need of a
certain rule.
This rule is the judgment or the interpretation of the holy
church, to which God has given that power, and promifed the
afliftance of his holy fpirit, that me may never be deceived.
The proofs are manifeft in the fcripture : Behold, fays Chrift to
his difciples, / am with you all days, even to the confummation of the
world *. He alb faid, Upon this rock / will build my church, and
the gates ofhellJhaU net prevail againjl it-\. The Apoflle fays, that
the church is the houfe of God and the pillar and ground of the truth\,
The Son of God commands us to hearken to her even as to him-
felf. He that heareth you heareth me, and he that defpifeth you defpifeth
me . If he will not hear the church , let him be ta ibee as the heathen
and the publican 5[.
Without this ru.le we can have no faith, becaufe without it we
can neither be affured what is divine revelation, which are the
true
* Mat. xxviii. ao. f Mat. xvt. 18. J i. Tim. iii. 15. Luke x.
j$. ? xviii. 17.
in CHRISTIAN PIETY.
true fcriptures, nor which is their true fenfe ; wherefore heretics,
whorefufe to follow the judgment of the church, have neither faith,
nor even any certainty of any tiling they believe.
They fay indeed they follow the fcripture, A capital mi/lake
but they deceive themfelves. For firft, how do of all heretics.
they know, there is fuch a tiling as fcripture,
but by the teftimony of the Catholic church, which affures us of it
and has preferved it from generation to generation, eyen to thefc
days ? Did not St. Augitftine fay *, and with good reafon, " that
he would not believe the gofpel, except he were moved to it by
" the authority of the Catholic church ? and that if we believs
" the church, when fhe tells us we muft believe the gofpel, why
** ihould we not believe her, when me forbids us to believe Mani-
" cheus, or heretics." Secondly, it is not enough to follow the
fcripture, except alfo they follow and be aflured of the true fenfe
of fcripture; for as as St. Auguftint fays f, " Herefy fprings from
" no other fource, but from good fcripture ill ur.derftood, and
* boldly maintained." And St. Hilary fays$, that there is no he-
retic but maintains his blafphemies by the fcripture.
If they fay that the Holy Ghoft infpires
them with the true fenfe of the fcripture, and Another ml/take.
the right underftanding of its myfteries : Never
was any heretic without this plea. Secondly, if it be fo, why are
there fo many different fentiments among them in points of faith ?
Can the Holy Ghoft be contrary to, or contradict himfelf ? Is it
polFible that he mould infpire both truth and falfehood ? Thirdly,
who does not perceive that this anfwer authorzies as many religi-
ons as there are men ? for every one will eafily fay that he has the
divine fpirit. Laftly, why do they defire that others fhould believe
them, whilft they affirm that they have the Holy Spirit, fmcc they
themfelves refufe to believe the church, which requires their aflent
by fo juft a title, as is the promife made her by the fon of God of
the continual affiftance of his holy fpirit, even to the end of the
world ?
We muft then conclude, and hold as a certain truth, that it is
neither our private judgment, nor our interior perfuafion, however we
may believe it comes from the Holy Ghoft, which is capable of be-,
ing a rule in points of Faith, or can make us fee which is a true,
and which a falfe revelation. It is the fole teftimony of the Catholic
church
* Contra epift. fundam. c. 5. f Traft 18. in Jo. J L. a. ad ConfUat.-.
Auguft.
i"j& The INSTRUCTION of YOUTH
church, and the judgment which me forms of the divine truths,
which is and ought to be the rule of our belief. For whilft we
fubmit ourfelves to her judgment we cannot fail. As we cannot
but miftake and err, when, though ever fo little, we depart from
the docTrine of the church.
"We find in the church the four conditions
Conditions of the required for the rule of faith. To be a rule, it
rule cf faith. muft at the fame time be one, certain, manifejl
and viftble.
The church is one ; for as there can be but one faith, fo there
can be no more than one true church, as it is faid in the Nicene
creed, one, holy, catholic, and apojlolic church.
The judgment of the church is certain in points of faith, fince
fhe can never fail, being, ae the Apoflle fays, the pillar and ground
cf the truth *. The judgment of the church is manifejl, becaufe
clearly propofed, and by word of mouth explained upon occafion of
any emergent difficulty in matters of faith. The church was cfta-
blifhed by the Son of' God to determine debated points : his will
is that we have recourfe to her on thefe occafions, according as it
was alfo praftifed in the Oid Teftament, where it is faid, The lips of
tlis pritft foall ktep knowledge, and they Jhall feek the law at his tnouth\.
The Apoflle aflures us, that the fame method is to be obferved in
the New Teftament, when he fays, that the Son of God gavefyme
Apofiles, and other feme pajlors and doSors for the edifying of the
fody of Chrijl, ths church : that henceforth we be no more children
tiffed to and fro, and carried about with every wind of doclrine ~\..
For this reafon St. Augujline affirms, that in all difficulties which
occur concerning matters of faith, we muft apply to the church.
*' If any one fear to be deceived in the obfcurity of this queftion,
< let him confult the church ."
Laftly, the church is vifible, as confifting of paftors, who have
fucceeded one another ever fince the Apoftles, to this prefent
time -, and as in ?.ll ages, one might, fo at this very time one may
eafily addrefs himfelf to them to be inftrufted in whatever concerns
. our faith. This is the city, whereof the fon of God fpeaks feated
en a mountain 5f, to which all the world may have accefs, as was
foretold by Ifaia's, Come and let us go up to the mountain of the Lord^
e;:d to the hotife of the God of Jacob, and he will teach us his ways,
and
* i Tim. iii. 15. f Mai. ii. 7. J Eph. iv. xr, 12. St. Aag. I,
contra Crcfconium. If Mat. ii. 3.
CHRISTIAN PIETY.
171
gnd we ivill iualk in bis paths ; for the laiv foall come forth from Sion t
end the ivord of the Lord from Jerufalem *. It was to this city that
St. Augujline f fent the Donati/ls, when he faid to them, " you
" have the city, whereof he himfelf who built it, faid, that it
" was a city built upon a mountain, and could not be hidden."
I have purpofely expatiated on the rule of
faith; becaufe it is a fundamental maxim in Important re-
matters of faith, that we mufl hearken to and mark,
, obey the church : we muft receive divine reve-
lations-from her alone, from the interpretation (he gives of the holy
fcripture and tradition ; the two ways by which God has been plea-
fed to convey his divine truths, myfteries of our holy faith to us.
Q^ What qualities or conditions ought our faith to have ?
follows from what we have already faid, that faith, to be
perfect, muft have three conditions ; it muft be humble t uni-
verfal, zndjGrm.
Humble , that is, in matters of faith we are Firft quality.
to fubmit ourfelves to the judgment of the
church, and not to be wedded to our own fenfe, nor to our inte-
rior perfuafion, nor to the judgment of any particular perfon.
Thus God ordained in the Old Teftament :, where he commanded,
that in the difficulties which mould occur concerning the perform-
ance of the law, every one mould have recourfe to the priefts,
and follow exactly their decifion : and that under pain of death, in
cafe any mould be refractory or difobedient. And in the New
Teftament he has decreed, that " he who will not hear the
" church, mall be accounted as an infidel .
Univerfal, that is, it ought to comprehend,
and believe in general all the truths which are Second quality.
propofed by the church to be believed, without
excepting any. And the reafon is evident ; becaufe the church,
which propofes them, by reafon of the afTntance of the Holy
Ghoft, which is promifed her without reftriclion, is equally infal-
lible in all her judgments, and can be no more deceived in the
ieaft, than in the greateft myftery of our faith. St. Augujline t
fpeaking of the books of the facred fcripture, fays, " If I believe
" the gofpel, I muft alfo neceflarily believe the Acts of the
" Apoftles, becaufe the fame authority of the Catholic Church
" obliges
* JfaJ. ii. 3, f De unitat. Eccl. c- 14. J D.eut, xvii. S. Mat. xviii. 17.
17* The INSTRUCTION of YOUTH
tc obliges to believe them both*." We may fay the fame of aS
the other truths, which are propofed by the church, for if we
believe one, we ought alfo to believe the others; becaufe it is the
fame authority, and the fame church, which propofes, and gives
us afTurance of them both. The fame St. ^4ugitjline t fpeaking of
heretics, and thofe who would give credit to nothing but what
they pleafe, fays, " By believing in the gofpel, what coincides
cc with your fancy, and rejecting what does not fo, you rather
" give credit to yourfelves than to the gofpel 5 becaufe, when led
" by your private fpirit, you approve what pleafes, and disapprove
" what difpleafes you in fcripture ; you do not fubmit yourfelves
" to the authority of holy writ, in order to find out your faith,
*' but rather you fubjecl: the fcripture to yourfelves, to judge of it
" according to your will f."
Laftly, faith ought to be frm t that is, free
TTjird quality. from any, at leaft voluntary doubt : And this
alfo for the fame reafon, the infallible autho-
rity of the church, which propofes to us the divine truths the
objects of our faith, and cannot be- deceived in what fiie propofes
to us. So that there is no more reafon to doubt of any one truth,
than of all the reft. There is not a better way to difpel readily
the doubts which arife againft any one article of our faith, than to
reflect upon the others which one believes with all the certainty
imaginable j which yet are not otherwife grounded than upon the
fame authority of the church : for if we do not doubt of thofe,
neither ought we to cjueition thefe. In all the doubts which may
occur, concerning any point of faith, whether they arife from our
own imaginations, or fpring from herefy ? from new doctrines, or
fcandal given in the church, we ought to have recourfe to this
authority as to a fecure refuge ; a refuge where we fhall find the
divine protection from tie contratiifthn of evil tongues^. " If you
" find tongues which contradil you, herefies raifed up againft
'<* you, and divifions which oppofe you, have recourfe to the
" tabernacle of God j adhere ami flick faft to the Catholic Church j
c< do not depart from this rule of Truth, and you fhall be pro-
" te&ed, and guarded from the contradiction pf tongues in the
c tabernaele of God."
Behold not only a profitable but alfo a neceflary advice, which
ought to be pra&ifed upon occafion of any doubts in faith, and
efpecially
* Contra Epift. fundam. f L. 16. coot. Fauft. c. 3. J Pfalm xxx. ax,
St. Aug. in Pfalra xxx. fer. 3.
in CHRISTIAN PIETY. 173
elpecially in the beginning of any herefy. Had the heretics of
our time followed this good counfel, they would never fo unfor-*
tunately have continued obftinate in their error, or drawn others
into the fame ruin, as they have done.
CHAP, II.
Of the things tve are obliged to tellevc.
WE fliall reduce them to four heads- i. The divinity, or
what we are obliged to believe of God. 2. The incarna-
tion, or the humanity of the Son of God, -which (hall comprehend
what we are to believe of Jffus Chrift. 3. The church. 4, The
facraments. Thefe four things are all contained in the Apoftles
Creed.
ARTICLE I.
What we are obliged to believe of God?
FIRST, that there is one only true God, who is an uncreated
being, eternal, independent, infinite in knowledge, in power,
in wifdom, in goodnefs, in juitice, and in all other perfections.
Secondly, That in God there are three perfons, the Father^ the
Son, and the Holy Ghofl. That all thefe three are but one true
God, having the fame divine eflence, the fame wifdom, the fame
goodnefs, the fame power, and fo of the other divine perfections.
That the Son proceeds from the underftanding of the Father by a
perfect knowledge which the Father conceives of himfelf, by
which he exprefles his own image in the Son. That the Holy
Ghoft proceeds from the Father and the Son, by the mutual love
which they bear one another. That thefe procefiions do not
caufe any inequality or dependence, or priority amongft the divine
perfons, who are all equal and eternal, as being all but one only
true God, one in nature, and three in perfons.
Thirdly, That God is the author and creator of all things,
that he made both heaven and earth, and all the creatures therein,
whether vifible or invifible, of nothing but by his only word :
that he preferves them by his power, and governs them by his
wifdom.
Fourthly, That he is the end of all things, particularly of men
and Angels, whom he created to adore and ferve him, and for
whom
J 74 The INSTRUCTION of YOUTH
whom he has prepared eternal happinefs, which confifts in the
perfect enjoyment of himfelf in heaven.
ARTICLE II.
What ijae are obliged to believe of Jefus Chrift.
TO underftand this article the better, let us divide it into
queftion and anfwer.
Q^ What is Jefus Chrift?
A.~\ TE is the Son of God, the fecond perfon of the BleiTed
JL JL Trinity, who became incarnate, that is, was made man
for our falvation.
Q^ Why "was he made man ?
A. f"T~1O redeem us from the fentence of everlafting death, which
JL we had all incurred by the difobedience of our firft
parents, and to make full fatisfa&ion to divine juftice, as well for
that firft or original fin, as for all the reft which have been com-
mitted ever fince by other men.
Q._ This incarnation in what does it confijl ?
A. TT confifts in the drift and perfonal union of the eternal
JL word with our human nature, that is, with a mortal body
and an immortal foul, fuch as we have ; from which union there
refults a compound, whom we call Jefus Chrift) true God, and
at the fame time true man.
Whence it follows, that in Jefus Chrift there are two natures,
and one only perfon, the divine and the human nature united in
one and the fame perfon of the Son of God, or the eternal word ;
whereas, in the divinity there is but one nature, and three perfons.
By this union the divinity was neither changed into the huma-
nity, nor the humanity into the divinity of our Lord ; for that is
impoflible. But both natures enjoying each of them its own per-
feftions, were ftriUy united in the perfon of the Son of God.
" So that continuing what he was, that is, God, he became what
" he was not, that is, man*."
St. Leo. Serra. de. rativ. Den:,
in CHRISTIAN P i E T T. 1 75
Q^ Haw was this divine union accompli/bed ?
A. "\ "T THEN the fulnefs of time was come, in which God had
VV decreed to fend his Son for the redemption of man-
kind, he fent from heaven an Angel to the Blefled Virgin, in
whom he had ordained that this adorable myftery mould be per-
formed, to declare to her that fhe fhould be the temporal mother
of the Son of God.
She had no fooner given her confent to thefe happy tidings, but
the almighty power frames in her virginal womb a human body
out of her pureft blood, creating in the fame inftant a rational
foul to animate it, and in that fame moment the eternal word,
united in his perfon the divine and' human nature. Thus was
fulfilled that of St. John : Ihe word was made flejh *.
The Blefled Virgin having thus conceived the Son of God, by
the operation of the power of the Holy Ghoft, at the end of nine
months fhe brings him forth into the world, nourifhes, maintains,
and brings him up as other mothers do their children. The Son
of God lived with her thus, unknown to the world, until about
the age of thirty years; after which time he began to manifeft
himfelf, and to undertake the work of our redemption for which
he came.
Q^ What is it that the Son of God has done for our Redemption ?
A. /CHIEFLY four things: firft, he preached publicly his
VJ gofpel during the fpace of three years and fome months,
confirming the truth of his doctrine, his million, and his divinity,
by an infinite number of miracles.
Secondly, he fuffered under Pontius Pilate a mod bitter pafiion
and death upon the crofs , upon which he offered himfelf a bleed-
ing facrifice in fatisfa&ion to divine juftice for the fins of all
mankind, in compenfarion for the infinite injury which fin had
done to the divine majefty, and thereby to open the gates of
everlafting life to man. Having performed this duty, the third
day he rofe again from the death, and forty days after his refurreSion
he afcendedy glorious and triumphant, into heaven: from thence ', at
the end of the world, he Jhall come to judge both the living and the
dead, according to their merits, who for that end (hall be raifed
from death to life and appear before him, to 'receive either an
eternal
* Job. i. 14,
The INSTRUCTION of YOUTH
eternal reward for their good, or an everlafting punifhment for
their evil works.
Thirdly, he eflablifned his church purchafed with his blood $
that is, a congregation of the faithful, who fhould belief e in him,
and continue in an uninterrupted fucceffion to the end of the
world.
Fourthly, he inftituted the facraments as the means to convey
to us the merits of his paffion, and as fo many precious veflels,
wherein is preferved the price of that adorable blood which he has
fo abundantly fhed for us, to the end it might be applied to
us, according as our falvation fhould require.
ARTICLE III.
What ive are obliged to believe concerning the Church.
WE muft firft believe that it is the myfti-
cal body of which Jefus Chrijl is the
the myfiical body of head, or a congregation of the faithful hold-
Chrijl. ing the fame doctrine or faith which he
taught, ufing the fame facrainents which he
inftituted, living under the conduft of the Apoftles and fucceed-
ing paftors, and acknowledging the fame vifible head, the Vicar
of jfefus Chrijly the chief bifhop and true fucceflbr of St; Peter.
Secondly, that there is but one church, as
It is One. there is but one Lord, one faith >, ene baptifm, as
St. Paul fays *. " He that does not preferve
* c this union, how can he believe that he has faith ? He who
" oppofes and refifts the church, who abandons the chair of St.
** Peter, upon which the church is built, how can he hope that
" he is in the church ? fmce the blefied Apoftle teaches this fame
" thing, and mews the facred tie of unity, affirming, that there is
" but one body (that is, 'the church) as there is but one fpirit who
" governs itf."
Thirdly, that this only true church ackno\v-
// acknowledges ledges the Pope for her vifible head, whom
the Pope for its vi- Jtfus Chrijl has appointed to govern her, and
Jible head. to be the fource and centre of her unity here
on earth. " Herefies and fchifms fpring from
" hence, that fome will not acknowledge in the church one whom
" Jtfus Chriji couilituted head over the reft, in thofe words which
he
* Ephef. iv. $. f St. Cyprian, de unita EccleCz.
in CHRISTIAN PIETY. 177
" he fpoke to St. Peter, Thou art Peter, and upon this rock I will
*' build my church : and I tvill give to thee the keys of the kingdom of
tc heaven* ; and in another place, feed my Jkeep f. Upon one man
" he builds his church, and gives him charge to feed his flock.
** And although he beftowed an equal authority upon the Apoftles,
" as fur as concerns the remijfion of fins : yet that the unity of the
" church might more clearly appear, he founded one chair ; and
'* it was his will that the unity fliould take its beginning from one
" man...... The primacy was given to St. Peter ^ to mew that the
" church of Chrift, and the chair was one|. St. Peter was pre-
" ferred before the other Apoftles to be the head of the church ;
" to the end that -the head being once appointed, all occafion of
" divifion in the church might be removed ."
Fourthly, we are obliged to believe that there
is no falvation for any one out of this one Nofatvation nut
true church. It is an article of faith, which of the true church,
has been conftantly held in the church 5 this unlefsfor thofe -who
having always been an unqueftioned and cur- labour under an
rent maxim, that he who will not have the inevitable and 'itivo-
church for his mother, fhall not have God for luntary neceflity, or
his father. " Whence St. 'Jerom^, being in the an invincible igno-
" eaft, where there was fome divifion con- ranee.
" cerning the names of the three perfons of the
" Blcfled Trinity, wrote to Pope Damafus that he was refolved
(t never to depart from him, but infeparably to unite himfelf to
" him, as to one who held the chair of St. Peter, upon which,
" fays he, I know that the church is built. Adding, that the
" church thus built is the only houfe, where it is lawful to eat
* c the pafchal lamb ; the ark of Noah, out of which during the
tl flood none were favedj he, that does not gather with the Pope,
" fcattereth ; that is, he, who is not united to Jefus Chrijl, afibci-
" ates himfelf with Antiehrift."
Fifthly, we are alfo obliged to believe that The church is
tlm true church is infallible in her judgments infallible.
in matters of faith, and dolrinc concerning
morals : whether fhe be affembled in the perfons cf her paftors
and head, the Pope and Bifhops, or be not aflembled, fhe uni-
verfally holds one and the fame do&rine. This is alfo an article
of faith, grounded upon the word of the Son of God, who has
Vol. II.- N promifed
* Mat. xvi. 18, TQ. f John xxi. 17. t St. Cyprian de uni^t, Eccjefis.
St. Jerom lib. i. contra Jovinian. ^ Ep. $7*
178 The INSTRUCTION of YOUTH
promifed that the gates ofhelljhall not prevail again/} it*, his church :
from whence it follows, that {he never either fell, or ever wili
fall into the leaft error in points of faith: flie being the pillar and
ground of the trutb-\.
From what we have hitherto faid, we muft conclude that all
faithful Chriftians, who defire to fecure their faith, and to avoid
error in a matter of fo great concern, muft infeparably adhere, as
far as is in their power, the Holy Catholic, Apoftolic, and Roman
church, and hear and follow her judgment and doctrine in all
things.
ARTICLE IV.
What ive are obliged to believe concerning the Sacraments.
WE are obliged to believe, Firft> that they are the means
inftituted by God, whereby he confers his grace upon us,
either to encreafe what we have already received, or to reftore
what we had loft, as it is exprefled in the council of Trent\.
Secondly, that a facrament may be rightly defined ; " a vifible
*' fign of invifible grace, inftituted by God for our fanHfication."
Thirdly, that this vifible fign confifts, and is as it were compofed
of two parts, the fenftble thing^ which is applied in the facrament,
as water in baptifm : and the words which are pronounced, as in
the fame baptifm thefe words : / baptize thee in the name of ths
Father, and of the Son> and of the Holy Ghojl* According to
that received doctrine delivered by St. Augujline^ " By the joining
< f of the words with the element, or material thing, the facramens
" becomes compleat ." One of thefe two parts is called the mat-
ter, the other the form of the facrament.
Fourthly, that the facrament being applied by a lawful minifter,
either gives or augments falsifying grace in the foul of the
worthy receiver.
Fifthly, that there are feven facraments, baptifm, confirmation,
eucharift, penance, extreme uncHon, order, matrimony.
Baptifm makes us the children of Jefas Chri/l, waihing away
the ftain of original fin, and reftoring our fouls to die life of grace;
whence St. Paul calls baptifm, the /aver of regeneration^ and renova-
tion of the Holy Ghoji^.
Confirmation ftrengthens us in that new life, making us encreafe
in grace, and fortifying the faith we received in baptifm.
The
* Mat. xvi. 18. f i Tim. Hi. jj. J Seff. 7 Proo&ra. St. Aug.
traft. So. in Joan, f Tit. iii. j.
in CHRISTIAN PIETY. 179
The holy eucharift is the nourilhment of the foul, repairing
thofe damages which charity daily fuflers from human frailty.
Penance reftores to us the grace of God which we had loft by fin.
Extreme unction gives us ftrength at the hour of death, that we
may be the better able to fight againft our fpiritual enemies, and is
a remedy againft fpiritual weaknefs, contracted by our former fins.
It alfo reftores corporal health, when expedient.
Order confecrates the minifters of Chrijl, and gives them power
to confer the facraments.
Matrimony fandtifies the contract betwixt man and woman, and
gives them grace to comply with the obligations which they draw
upon themfelves by that indiflbluble bond inftituted ,by God for the
propagation of mankind, and raifed to the dignity of a facrament
by our Saviour Chrift.
Although all the facraments produce fandtifying grace, yet they
do not every one produce it in the fame manner ; x *for there are
two, viz. baptifm and penance, inftituted for the remiffion of fins,
which confer it upon thofe whom they find void of grace, whence
they are called the facraments of the dead j that is to fay, of thofe
who are in the ftate of mortal fin, whom they raife up to the life
of grace \ whereas all the reft are called the facraments of the liv-
ing, in as much as they encreafe the grace they find precedently
in the foul ; and to receive any of thefe worthily, it is neceflary
that we be in the ftate of grace.
The foul in each facrament is not only fandtified by habitual, bt
alfo endowed with actual grace, that is, with a vigour and ftrength
towards the compafling of thofe particular effects for which it was
firft inftituted.
Moreover, there are three which imprint a character in the
foul, baptifm, confirmation, and order : this character is a fpiritual
mark or feal by which God diftinguilhes the foul of him who re-
ceives any of thefe three facraments ; and as this diftindtive mark
can never be effaced, none of thefe three facraments can be reite-
rated, or received a fecond time by the fame perfon without a
facrilege.
A
CHAP. III.
Of the Holy Eucharift.
LL that we have hitherto faid, whether of faith in general,
or in particular of the divinity itfelf, of the incarnation of
N2 the
1 8 Th INSTRUCTION cf YOUTH
the Son of God, of the holy church, and of the facraments, ferves
only as fo many fteps or difpofitions to the belief of the blefTed
facrament of the altar, and to render the underftanding of this
adorable myftery more eafy to us ; which therefore we fhall here
endeavour to explain in few words.
I fhall reduce what we are obliged to know concerning it into
three heads: I. The real prefence of the >on of God in this
facrament. 2. The effects it produces. 3. The difpofitions ne-
ceflary to receive it.
ARTICLE I.
Of the real prefence of the Son of God in the Holy Eucbarift, and of
ivhat vue are to believe concerning this facrament*
WE are obliged to believe, that it is a facrament inflituted
by' Jefcs Chrt/l t wherein he gives us really and truly his
body and blood, under the fpecies or exterior appearance of bread
and wine, for our fpiritual nourifhment and refeclion.
This general afiertion contains feveral parts, which ought to be
well underftood, and for this reafon I ihall explain every one of
them in order.
Firft then, we believe that it is a facrament) that is a vifible
fign of invifible grace, inftituted by God for our fanclification.
Secondly, we believe that this facrament contains really Jefus
Ckrijl whole and entire, that is, his body and blood, his foul and
divinity.
Thirdly, that under the fpecies in the facrament there remains
nothing of the fubflance, but only the appearance of bread and
wine ; both fubflances being truly changed into the body and
blood of the Son of God ; fo that what we fee of bread and wine,
as fize, figure, colour, fmell, tafte, sV. are only the outward and
fenfible appearance of bread and wine.
Fourthly, that God by his almighty power works this wonder-
ful change by virtue of the words of confecration, in that very
moment in which the prieft, in the perfon of Jefus Chrijl, makes
an end of pronouncing them.
.Fifthly, that in virtue of thefe divine words the body of the
Son of God, without departing from heaven where he flill re-
mains, becomes really prefent under the fpecies of bread, not by
itfe'lf or all alone, but together with his blood, his foul and
divinity :
in CHRISTIAN PIETY. iSi
divinity : and his blood alfo under the fpecies of wine, not fingly
byitfelf, but accompanied with his body, his foul, and liisdivinitji
Sixthly, that when the hod is divided, the Son of God is not
divided, nor broken j but having the fpiritual endowments of a
glorified body, is entire in each fmall particle of the hod : fo that
he who receives any, though the leaft part ef the hofl, receives
Jtfus Chrift whole and entire, as much as if he had received the
whole hofl. And when the hoft is confumed, the body of the
iSon of God is not confumed nor corrupted; that divine body
being incapable of any alteration : what happens to it in that
moment is only this j it ceafes to be in the facraraent, when the .
appearance of bread or wine ceafes to exift.
F
ARTICLE II.
Of tit effects of tie Huty Eucbarjjl.
ROM what has been faid, it is eafy to judge of the great
effects this facrament ought to produce. As God has
wrought all thefe fo incomprehenfible wonders for our fake, they
muft needs be defigncd to work in us moil powerful effects of his
grace.
The Son of God by his infinite wifdom has comprifed them all
in one word, faying : My jlejl is meat indeed^ find oiy btoad is ttrini
indeed : le that eatetl my Jlejh^ and drinictb tay blood t alidt'th iti tnt t
end I interchangeably abide in him who eats me*.
The flefh of the Son of God, as a divine nourimmentj works in
the foul of the worthy receiver the fame effects fpiritually, which
the bcft corporal nourifhment produces corporally in the body of
thofe who take it. Now the effects of corporal .nourishment
are four or five. I. It preferves life. 2, It gives increafe to
the body. 3. It flrengthens it. 4. It preferves it agnmtl
tempers. Laflly, it enables us to labour, and to comply \vuh all
our refpe&ive duties. By thefe we may judge of the effects of the
holy Eucharifl.
The firft is the prefenration of grace, which Fir/t eftft.
is the life of the foul, and therefore it is called
the bread of Iift\> aud Chrift's fefi for the life of tie #rld\*
The fecond is the encreafe of this fame
grace, and of the Chriftian virtues, faith, Second ffeft*
hope, and charity. This effect, however it
N 3
* Job. Ti. 5, 57. t Job. *i. 48. t lb. 5-
i82 The INSTRUCTION tf YOUTH
be common to all the facraments, yet it is more peculiar to this,
as being more particularly inftituted for the nourifhment of the
foul, and to make it increafe in a fpiritual life.
The third is, courage to fight againft fin,
Third effecJ. and the temptations which incline to it. " It is
" a prefervative againft mortal, and a remedy
" againft venial fin*."
The fourth effect is the healing of all fpiritual
Fourth effeEt. diftempers, the paflions and dlforderly affec-
tions of the foul : The abatement of our con-
cupifcence, or the giving of new ftrength to overcome it : The
weakening of anger, envy, pride, and other vices. " If any one
" does not find fo frequent or fo violent motions of anger, envy,
" impurity, or of other like pafllons, let him give thanks to the
" body and blood of our Lord ; for it is the virtue of the facra-
" ment which produces in him thefe effects j and let him rejoice,
** that the worn of ulcers begins to heal f."
The laft is perfeverance in the grace of God,
Fifth effecl. and in the way of falvation, in the midft of
the various and imminent dangers ' which we
encounter in this life, and particularly when we draw near death ;
whence it was given formerly to martyrs when they were ready-
to fuffer for the name of Jffus Chrijl : and the church always
takes care to impart this facrament to the fick when they are in
danger of death, that fo they may be ftrengthened in that dan-
gerous paffage, and happily arrive at the haven of falvation by
means of this divine nourifhment, thence called the Viaticum.
All thefe admirable effects evidently prove the greatnefs and
excellence of this divine facrament, and ought effectually to move
us frequently to approach to it, and not neglect fo many and fo
fignal favours, as God there prefents to us. But remember that
it does not produce thefe effects, except in fuch perfons, as are
lightly difpofed to receive it.
ARTICLE III.
Of the difpofiticns required to communicate as ive ought.
CORPORAL nourifhment requires three difpoutions, Life,
Health, and AcJioti ; it being manifeft that the body cannot
receive nourifhment unlefs it be living, nor digeft that nourifhment
unlefs
* Conc.Trid. Seff. 13. c. a. f St. Bernard Serm.de cceaa Domini.
in CHRISTIAN PIETY. 183
sinlefs it be in health, nor receive any benefit from thence unlefs
by its action it aflifls in converting the food into its own fubftance,
and ufing the ftrength it receives.
Thus the Eucharift, that celeftial food, re- Fir/I difpofition.
quires three difpofitions in the foul. The firft
is fanctifying grace, which is the 'life of the foul, which cannot
continue with mortal fin, which deprives us of this fupernatural
life of the foul. Without this life the foul not only receives no
benefit from communion, but fuffers alfo much detriment from
this holy table, in as much as fhe becomes guilty of a new mortal
fin, a facrilege, which {he commits by receiving the author of life
into the habitation of death, the author of light into the place of
darknefs ; and Jefus Cbrijl into the company of the Devil. This-
made St. Paul warn all communicants to examine themfelves well
when they approach to this holy table; becaufe He that eateth and
drinketh unworthily, eateth and drinketh judgment to himfelf*.
The fecond <lifpofition is the interior health :
of the foul, which requires firft, that fhe be Second difpofition.
free from any affection to venial fin. Second-
ly, that fhe be not governed either by paffions or "affections that
may hinder her from preparing to receive Jefus Chrifl. And al-
though thefe defects do not render the communicant abfolutely
unworthy, or the communion facrilegious, yet they caufe very ill
effects, and confiderably diminifh the fruits which otherwife it
would produce. They hinder the foul from digefting this facred
food by good thoughts and holy affections. And as nourifhment
which lies indigefted on the ftomach, caufes ficknefs in the body ;
fo this divine fuflenance, by means of thefe indifpofitions, becomes
prejudicial to the foul. Thereby we contract tepidity and coldnefs
in devotion. Charity and other virtues are confiderably diminifhed,
our good actions become weak and feeble, and ourfelves by degrees
infenfible to all that conduces to piety : And thus by degrees we
are often drawn into mortal fin.
The third difpofition is Aftion, that is, ac- Third difpofition.
tual devotion, which is requifite when we
receive the Holy of Holies, and the author of holinefs itfelf.
This devotion confifts in the practice of chriftian virtues, of which
we fhall fpeak in Part II. of this inftruction.
N 4 ARTICLE
* j Cor. xi. aS, 39,
184 The INSTRUCTION of YOUTH
ARTICLE IV.
>
Of an unworthy communion.
AN ancient lawgiver being afked why he had made no laxvs
againft parricides, made anfwer, becaufe he fuppofed that
crime to be impoilible, and that there could not be found children*
fo degenerate and unnatural, as to attempt the life of their own
parents. I wiih we could fay the fame with truth concerning
Unworthy communion, or that we could truly fay that in giving
inftrutrions for communion, it is not neceflary to forewarn
Chriftians to avoid that fo horrid a facrilege, as being unheard of
among them. Alas ! the contrary is too true. This crime,
though a thoufand times greater, yet is much more common
among Chriftians than that of parricide. They have an horror
(and with good reafon) of depriving thofe of breath, from whom
they received their life j yet they are not afrsid of murdering and
crucifying again, as much as in them lies, our Saviour Chriji, by
receiving him into a polluted breaft. Nature has imprinted in them
a deep and lafting refpct for thofe from whom they have only re-
ceived a mortal and fading life ; but they eafily forget the reverence
they owe to Jefus Chrift, notwithftanding he nourifhes them with
his own fubftance, his precious Blood, and offers them by his pre-
fence a fpiritual and immortal life, and a pledge of everlafting
happinefs. Is it poflible then there ihould be found fouls capable
of fo black a deed, fo horrible a crime ? Surely they are only thofe,
who either have no faith, or fuch as have never confulered the
enormity of this fin, who can commit it; for he muft furpafs the
very Devils in malice, who falls into fuch a fin, if he have but
the leaft knowledge how grievous a crime it is, and what dreadful
confequences follow from it.
The enormity of this fin appears: I. From
The endrm'ity of that remarkable faying of our Lord himfelf,
the fin of an tin- Give not that iijhich is holy ta dogs *. If it be
Sttortfry communion, a great facrilege to give to dogs, things con-
fecrated to God ; what crime muft it needs be
to give the holy of holies to a foul an enemy to God, more impure
and filthy than the very dogs ? and what fin muft it be in thofe to
receive the body of our Lord, who being no better than dogs, as
it is faid in the dpocalypfe f, and being under this character exclud-
ed*
* Jilftt. vii. 6. f Apocalypfe xxii. ij.
tn
CHRISTIAN PIETY.
ed from the fanftuary, yet have the impudence to Cat the
bread of children, the bread of the very angels themfelves ?
2. From that feiious charge of St. Paul, Whenever (bell, eat ibis
b ready or drink the chalice of the Lord univirtbiiy, Jhall be guilty of
the body and of the blood of the Lord*. This lenience is a thunder-
bolt, which ought to terrify all thofe who are ib miferably unfor-
tunate as to communicate ia mortal fin. They are guilty of foe body
and of the blood of the Son of God : that ,is, they defpife and
injurioufly treat this adorable body and blood, whilft they receive
it into a profane place, into the temple of f.itan, into a foul pol-
luted with mortal fin. It is particularly verified on this occa: on
what St. Paul relates el fe where f, that it is to crucify Jtfus Chrijl
again, to feoff at him, to trample him under foot, and fpiil his
blood by which they were fenctified. Can we think of theic
things without horror ? We never call to mind without a certain
dcteilation the inhuman treatment the Je-u-s znd foldicrs gave to
our Saviour Jefui Chrift in the time of his bitfer paiuon ; and can
we be fo infcnfible in our own cafe, as not to deteft thofe affronts
we offer him, even worfe than thofe of the Jews* whilft we un-
worthily receive him ?
St. Chrvfoftom explaining thofe .words of St. Paul, JVhofoever
Jhall eat this bread, or drink the chc.'ice of the Lvrd unworthily, Jhall
be guilty of the body and of the blood of the Lord$. " Why fo ? fry 3
" this holy father , and his anfwer is, becaufe he has fpilt that
" blood, and by that action he has not offered a fecriiice, but
" committed a murther ; for he who approaches unworthily to
" this divine table, and receives no fruit from thence, relembles
" them, who formerly pierced the body of our 'Lord, not to
" drink, but to fhed his blood If. Conlider, fays he, what juft
" indignation you conceive again ft him who betrayed Jefus Chr>Jl t
tf and againft thofe who crucified him: therefore coniidsr It'll you
* alfo be equally guilty of the body and blood of the Son of God.
*' It is true, they killed his moft facred body, but you, after ib
'* many and fo often repeated benefits bellowed upon you, receive
" him into an unclean and polluted foul ||.
" Unworthy communicants offer violence to the body of Jffus
1 Cbrift, which fin is a more grievous offence in the fight of God,
" than it is for a Chriftian to abjure him before Infidels**."
3. You
* t Cor. xi. 27. f Heb. vi. 6. J i Cor. xi. 27. $ Horn, xxvii.
St. Chyfoil. horn. 27 in i Cor. xi. I! Horn. 60. ** St. Cyprian,
de laphs.
i86 The INSTRUCTION of YOUTH
3. You muft remember an unworthy communion is the fin of
Judas. It was he who firft committed it, and thofe who fall into
it fmce, imitate his example and become his difciples. They
receive him, as Judas did, in a guilty foul : they betray him not
indeed to the Jeivsy but, which is worfe, to the Devil who dwells
in them. What punifhment ought they not to dread from fuch
an enormous crime ? ought they not to remember how that perfi-
dious Apoftle was immediately poflefled by the Devil in the mo-
ment that he received Jefus Chrijl ? for fmce they imitate him in
his fin, they cannot avoid being partakers of his punifhment, as
we fliall prefently fee.
Such a mifchievous caufe cannot but produce
ST/v /// efefls of moft fatal efFeds. The death of the foul,
an unworthy com- which it infallibly brings, is the firft evil fol-
taunioa. lowing from it. This death is an encreafe of
that other, wherein the foul lay buried before
by the fin in which he received the facrament. It is a farther
banifhment from the grace of God, and a farther fubje&ion to the
power of fatan.
From this death follow other moft difmal effects, as the falling
into new fins, fpiritualnefs, encreafe of vices and pafllons, which
make a foul to groan under the yoke of her captivity, and
hinder her from returning again to God by true repentance. The
prophet has comprifed thefe effe&s in few words, when fpeaking
againft the enemies of Jefus Chrijl, he prays to God thus : Let
their table become as a fnare before them t and a recompenfe, and a
{tumbling block. Let their eyes be darkened that they fee not, and their
track boiv thou down always *.
If thofe, who perfecuted Jefus Chrijl without knowing him, are
punifhed fo feverely, what ought not Chriftians to expet, when
they knowingly treat him fo ill in his own perfon. Hiftories are
full of examples of divers punifhments which God has inflicted
upon this fo deteftable a fin.
St. Paul-\ attributes to the effect of unworthy communions the
great number of diftempers, and deaths with which the Corinthians
were affiifted.
St. Cyprian affirms, " That in his time there were many whofe
* e bodies were poflefled by the Devil, for having communicated
*< unworthily ; and alfo that many had loft their fenfes and be-
" come
* Pfalm Ixvtii. 33. f i Cor. xi. 30.
in CHRISTIAN PIETY. 187
" come diflra&ed and mad upon the fame account*." And
St. Chr^foflom afiures us, that the fame thing happened in his
time.
The fame St. Cyprian reports, " That a Chriftian woman having
" partaken in private of the facrifices of the idols, and coming not
" long after to communicate with the Chriftians, had no fooner
" received the Son of God, then me found herfelf tormented, as
" if me had taken poifon, and expired upon the fpot."
He fpeaks of another, " Who going to receive the precious
" body of the Son of God in the ftate of fin, as me opened the
" veflel in which it was enclofed, there ifTued out a flame of fire,
" which prevented her receiving it. Another Chriftian going to
** do the fame, inftead of the confecrated hoft, which he expected
" to have found in the place where he had referved it, found
" nothing but afties."
He alfo recounts, that " a little child, to whom his pagan nurfe
*' had given a little wine confecrated to the idols, being after-
" wards carried by his mother to the church at the time of the
" holy facrifice of the mafs, was not able to fwallow one drop of
" the confecrated wine, which the deacon had put into his mouth.
" The facred Eucharift could not endure to flay in a body and
" mouth defiled and profaned only by the touch of a forbidden
" drink." But if it could not flay in this body, whofe foul was
altogether innocent, what may we fay of thofe, whofe fouls are
altogether guilty ?
Thefe examples are fufficient to make every one reflect, " That
" if he have not yet received the fame punimment for his un-
' worthy communion (if he have been guilty of it) he has never-
" thelefs deferved it as much as they. Let every one confider
<c not fo much the punifhment which another has received, as
" what he himfelf has deferved ; and that he do not believe he
** has avoided the chaftifement, becaufe it is delayed; fince he
" ought rather to be much more afraid, to whom God in his juft
" judgment has deferred the punimment of his fins to a longer
" time."
ARTICLE
* St. Cyprian, de lapfis.
The INSTRUCTION of YOUTH
ARTICLE V.
Of 'tie end ive ought fa propofe to oitrfdves in the Hsfy Communion.
BESIDES purity of conference, it is necef-
fary to have a right intention to commu-
ivith an ill iutffi- nicatc well ; for an adtion, how good foever
tian is vitious. it may be in itfelf, lofes its value for the
want of a good intention, and moreover
becomes evil and vitious, if it be done for an evil end. This
being true in all good actions whatfoever, it is ftill much more
in this of communion j forasmuch as it is certain, that nothing-
but what is pure and holy, ought to draw near to and receive
purity and holinefs itfelf, and that it is a contempt of the greatnefs
and fanftity of God, to approach to him upon any other motive,
than that of pleafing him and meriting his grace and favour.
For this reafon in the Old Teftament it was his will, that none
fhould ufe upon his altar any other than holy fire, which he had 1
ordained for the ufe of the facrifkes : and he puniilied with fudden
death the two fohs of Aaron> who were fo rafti as to make ufe of
profane fire. By this figure we learn, that to approach to him,
if is not fuf&cient to be holy, but there is alfo required an inten-
tion altogether pure and holy, and that an evil and profane inten-
tion does grievoufly offend him. We muft then approach to the
lioly communion with an intention totally pure, and propofe to
ourfelves an end altogether holy in this fo great and fo auguft an
aclion: now that we may perform this duty, two things are
necetlary.
The firft is not to propofe to ourfelves any evil end, 3s the motive
of our communion 5 as hypocrify, to diflembie and conceal fomc
fault with an appearance of piety, vanity to be cftcemed virtuous,
human refpeft left we fhould ciifpleafe any one, or to pleafe men
rather than God. Thefe three motives are but too frequent
among thofe, who are not fufficlently inftructcd concerning the
intention, which we ought to have in communicating, and parti-
cularly among young people: wherefore they ought moft carefully
to avoid them. The firft is the greateft fault, and ordinarily
fpeaking renders the communion facrilegious ; the other two de-
prive us of the beft part of the fruit, it otherwife would produce.
The fecond is to direct our intention to the fervice of God and
our falvation : to God, to pleafe him the more and to unite ourfelves
thereby more ftritly to him; to our falvation, to promote it by
obtaining'
in CHRISTIAN PIETT. 189
obtaining, by means of the holy communion, the graces which we
ftand moft in need ofj as, to amend our faults; to refift tempta-
tions; to ftrengthen us in the practice of virtues.
Thefe two ends we find in our Lord's prayer; where the three
firfl petitions contain \vhat we can wifh fcr the greater honour of
God; and the other four comprehend wl at is nccefTary for our
falvation. It is a very profitable exctcife to prrpcfe to curfelves
for the 'end of our communion, the obtaining of the acccn plifh-
mcnt of thefe feven petitions of which this divine prayer ccnfifts.
It is alfo good to add to this general intention feme particular
end, according to our prefent neceflities ; as, to obtain iome par-
ticular grace \ve (land in need of, to correcl in ourfelves Iome
fault, and to advance in fome particular virtue.
Laftly, the right and religious intention which we ought to
have in communion, is the very fame which Chrifl propofed to
himfelf when he firft inftituted this divine facrament. Mow his
intention was, as he himfelf declared, that he might abide in us,
and we in him *. He dwells in us by his grace, and the afliflance
of his holy infpirations; and we remain in him by love, and the
obedience we render to him : propofe to yourfelf this end,- and you
will communicate according to die intention of Jefus Chrifl.
* John vi. 37.
PART
190 The INSTRUCTION cf YOUTH
P A R .T. II.
Of toe practice of communion, or what ive mujl do to communicate
as ive ought.
NEXT to the purity of confcience and uprightnefs of inten-
tion, there remains a third difpofition, that we may com-
municate with more fruit, and obtain a larger portion of grace,
and this is actual devotion, which we ought to have when we
communicate.
There are almoft innumerable ways of pradtifing this devotion,
but I am perfuaded there is none more profitable, and at the fame
time more folid, than that which is reduced to the practice of the
three theological virtues, faith, hope, and charity.
Thcfe three comprehend the practice of all other Chriftian
virtues : and as it is necefiary that our fouls be poflefled of them
to be in a condition to communicate worthily, one cannot better
receive Jefus Chrift nor afford him a more grateful reception, than
if, by way of preparation, in the time of communion, and im-
mediately after it, are practifed the acts of thefe three divine
virtues.
CHAP. I.
Of the necej/ity of faith to communicate ivell.
WE have already declared in the firft part, that faith is a
gift of God, by which we believe the truths he has re-
vealed to us. And this occafioned a diftinction which we muft
obferve, as well in this virtue as in the other two, viz. betwixt
faith as it is a virtue, and the fame as it is an action.
The virtue of faith is that interior light given us by God, that
we may know and believe the truth.
The action is the actual belief which we give to the truth re-
vealed, when we lay, I believe this truth.
The one and the other are neceffary for communion: the virtue
of faith, without which the communion would be criminal ; and
an act of faith is requifite for obtaining the benefits annexed to it.
The great difficulty is not in having the virtue of faith ; for all
thofe who are baptized have received it in bnptifm ; and they
preferve it ftill, except they have loft it either by mifbelief, or any
wilful doubt ; in which cafe it muft be repaired by believing, and
doing penance. But
- in CHRISTIAN P i E T T. 191
But as to what concerns acls of faith, they require an applica-
tion of the mind and heart, to praclife them as we ought, that
is to fay, with the neceflary knowledge and conftancy, whereof
we are about to treat.
ARTICLE I.
To communicate ive!l y it is not fujficient to lave faith, hit ice mtift
praclife the acls thereof \ and how profitable they are in communion.
WHOEVER then is without faith is an unworthy communi-
cant, fince without faith it is impojjtble to pleafe God*. And
he that does not pleafe God cannot receive worthily. It is alfo
necefiary to have faith not only in regard of all the myfteries of
o.ur religion, but in particular of this ; and it is required that we
have made acls of faith, which we have never revoked nor changed.
But I fay moreover, that to receive the benefit of communion
we muft praclife the acls of this faith before, at the time, and
after communion ; and that the chief fruit of this grand and im-
portant aclion depends upon the punctual performance of the acls
of thefe three virtues, faith, hope, and charity.
The reafon is very obvious ; for it is certain,
that the facraments work their effects propor- Why the cemmu-
tionably to the meafure of the difpofition of nicant muft make
the receiver ; and that they give a far greater acls of faith.
plenty of graces to thofe who are interiorly
better difpofed, and render themfelves more worthy of them :
now this due preparation of the heart is made by acls of Chriftian
virtues, and particularly by thofe of faith, hope, and charity,
which are the firfl in dignity, and contain all the reft. That
which St. Cyprian affirms of the facrament of baptifm is verified in
all the others, but more efpecially in that of the Holy Eucharift :
* That we draw from thence more grace, according to the great-
'* nefs and capacity of the faith we bring with us ; one needs no
" more than ardently defire it, and open his heart to God, and
" give him room to fill itf." Where it is to be obferved, that this
holy father, in thefe excellent words, points out the three virtues
we have already fpoken of. He fays, that with this ftrong faith
It is neceflary that we defire the grace of God, and open our
hearts to receive it. Now we defire by hope; and we open our
hearts by charity and the love of God.
Moreover let us add, as the proper and peculiar reafon for
making acls of the theological virtues when we partake of the
holy
* Heb. xi. 6. f Ep. ad Donat.
192 The INSTRUCTION of YOUTH
holy Eucharift, that it is a celeftial banquet, wherein we receive the
iicuriihment of our fouls. Now who is there but knows that
meat, except it be eaten with a good appetite, and with a (lomach
well difpofed to digeft the food by its natural heat, and to change
it into its own fubftance, does little good ? This is yet more certain
ia fpiritual ncurifhment, which requires neither lefs aticn, nof
concurrence of our foul to receive the benefit intended by it. And
without a doubt we need not feek any other caufe of the fmall
advantage we draw from our communions, although in the ftate
of grace, than the coldnefs and indcvotion with which we perform
this duty, which ftops the hands of Jefus Chrift, and hinders him
from imparting his favours to thofe who receive him with fo much
indifFerence.
If this reafon were not fufficiently convincing, I mould add
r.lfo (without leaving the comparifon of a feaft) that we ought in-
deed to come cloathed with the nuptial garment (that is, with
fanctifying grace) to this facred banquet of holy communion ; but
this ought not to fatisfy thofe who defire to communicate in fuch
manner, as to reap a fuitable advantage from thence : for to let
this fuflice would be, as if a man, being invited to a feaft by a
perfon of quality, mould content himfelf to go thither in his bcft
apparel, but fhould refufe to difcourfe with him, or fpeak one
word. What would we, fay of fuch behaviour as this ? Would
there not be juft caufe to judge, that this perfon had but little
regard or eflecm for him whofe invited gueft he was ? and that he
contemned, or at lead flighted his friendihip, and the particular
favours which he might receive at his hands ? And yet this is
what you yourfelf are guilty of, Tbeotime t in refpect of Jefus
Chrifty when you communicate with tepidity and devotion.
Remember, I befeech you, that it does not pleafe our Lord to be
received in this manner, and that you lofe innumerable favours by
this your extraordinary coldnefs. Confider how ill this correfponds
with that prcfhng and ardent love with which he invites you to this
feaft, and with that earned defire he has to receive you there,
faying to you new, what formerly he did to his difciples : With
dejire I have dtjired to cat this, pafch ivith yen *.
Thus when he invites a foul to him, he does not only require
that fne appear in his prefence, but he expects to hear her voice.
My dove, fays he, my well beloved foul, JJjeiu me thy face, hi thy
voice found in my ears : for thy voice is furet, and thy face comeh f.
' B 7
* Luke xxii. 15. f Cast. ii. 14.
in CHRISTIAN PIETY. 193
By the face, he gives us to underftand the beauty of the foul, which
eonfifts in fanctifying grace, and the ornament of virtues ; and by
the voice he points at the acts of thefe fame virtues, which make
a concert and harmony moft pleafing to God.
ARTICLE II.
Of the nature of acls of faith for communion.
LET us now come to the practice of faith, and fee how it
inufl be employed in holy communion. That we may em-
ploy it to advantage, we muft be well inftructed in, and fully
convinced of the truths relating to this divine myftery. Among
thefe truths there are two, on which one may practife acts of faith
with great advantage. I. The real prefence of the Son of God in
the Eucharift, with the wonders which occur in this myftery. See
Part I. Chap. 3. Art. I. 2. The effects which it produces in the
foul of that perfon who worthily receives it. See Part I. Chap. II.
Art. II. Exercife your faith upon thefe two points when you com-
municate, but fee that they be acts of a ftedfaft and fervent faith.
An act of faith on the real 'prefence c/*Jefus Chrift in the bleffed facrament.
MY Saviour Jefus Chri/l, I firmly believe from the bottom of
my heart, that thou art truly prefent in the facred hoft : I
believe that it contains thy body and thy precious blood, accompa-
nied with thy foul and thy divinity,
I believe that by virtue of the words of confecration, and in the
moment they are pronounced, the bread is changed into thy body,
and the wine into thy blood.
I believe this truth upon the affurance of thy holy words, and upon
the authority of thy holy church, which thus teaches me to believe.
I believe it firmly, and without hefitation, renouncing from my
heart all doubts, which may ever come into my mind concerning
this article. I do believe Lord ; help thou my unbelief*. Believing thus,
I adore thee in this blefled facrament from my very foul, and I ac-
knowled^e thee for my Lord and for my God, as St. Thomas didf .
On the wonders 'which occur in the bleffed facrament,
MY Lord and my God, I acknowledge all the mighty things
which thou haft wrought in this holy myftery ; grant me,
I befeech thee, grace to underftand them, for they far exceed the
Capacity of my foul. Why flail declare the powers of the Lord?
Who flail fit firth all his praifes\ ?
Vol. H. O I know
* Mar. is, 33. t Job. xx. rt. t Pfalm cv. 4.
jo/4 The INSTRUCTION of YOUTH
I know by faith, and I acknowledge that thou art really in the
facred hoft, without departing from heaven, where thou art feated
on the right hand of thy eternal Father.
That thou art in innumerable places in the fame inftant, and in
as many as there are confecrated hofts.
That the fubftance of bread and wine is changed into that of
thy body and thy blood.
That of the bread and wine there remain only the appearances,
without their fubftance which fupported them before, and that
thou doft miraculoufly preferve them.
That thy body is in the whole hoft, and in every part thereof.
That it is as equally whole and entire under the leaft, as undef
the greatefl hoft.
That when the hoft is broken thy body is not divided, but that
it is entire in each part of the confecrated hoft.
That when the hoft is confumed thy body is not confumed,
but only ceafes to be where it was before.
That the good and bad equally receive thee as to the reality ;
but unequally only as to the effect, the one finding life therein,
the other death.
my Saviour, I acknowledge all thefe truths : I firmly beliere
all thefe wonders ; I adore thy power which has wrought them : I
praife thy infinite goodnefs that was pleafed to prepare them for
me j and I fay from the bottom of my heart with David : I will
give praife to thee y Lord, iuitb my ivhole heart : I will relate all thy
wonders. I will be glad and rejoice in thee : I ivilljing praife to thy name*.
1 acknowledge that thou haft really fulfilled in this myftery the
prophecy of David f, wherein he faid, that as a fpccial effer. of
thy mercy, thou haft made an abridgment and memorial of thy
wonders in bellowing food upon thofe who fear thee.
In this faith, and with this acknowledgment, I prefume to
approach at prefent to this adorable banquet, where thou beftoweft
upon me this divine food of thy body and blood, that thcu mayft
fill me with thyfelf and thy divine fpirit. O Jcfus ! grant that I
may approach to thee with the fentimen*;, of refpecl and humility
due to thy infinite majefty : Who am I, O my Cod, that thoti
Ihouldft work fuch great wonders for my fake ? Vouchfafe at leaft
that I be not unworthy of them, and that I may now receive thee
with a pure heart, with a clear conference, and with a fmcere and
true faith. Pardon me my fins, which have rendered me moft
unworthy
* Pfalm ix. f Pfalm ex. 4.
in CHRISTIAN PIETT. ip*
unworthy to approach thce. I deteft them from the bottom of
my heart, becaufe, O my God, they are difpleafing to thee : I
here renounce them for the future, and I promife to be faithful
to thee. Proceed then, my foul, raife thyfelf up to go and re-
ceive thy God ; and to receive at his hands all the favours which
he has prepared for thee in this divine facrarnent. Turn, my
foul Into thy rejl^ for the Lord hath been bountiful to thee**
On the effects which the Holy Eucharifl produces in the foul.
IF you have time before communion, acknowledge in the pre
fence of God the admirable effe&s which it produces : defire
earneflly to be partaker of them, and fay from the bottom of you*
heart as follows.
I acknowledge, O Saviour of fouls, the wonderful effects which
thou workeft in thofe who worthily receive thee; the many and
fingular tokens of thy love thou beftoweft upon them, and the
favours thou communicateft to them.
I acknowledge, that as a divine food thou filled our fouls with
thyfelf; thou preferveft in us the life of thy grace; thou makeft
us encreafe more and more therein ; thou ftrengthenefl us in our
weaknefs; thou cured our infirmities; thou preferveft us from
fin ; thou giveft us flrength to perfevere in thy grace, and to walk
fecure amidft the dangers of this mortal life, till we come to ever-
lafting glory. O my God ! blefled be thy holy name for thefe fo
many favours : make me worthy to partake of all thy mercies in
this holy communion.
Approach to the communion with this faith, faying with the
infirm woman in the gofpel : If I JhalMut touch his garment Ifiall
be healed \.
After communion, withdrawing yourfelf from the holy table
into fome convenient place, adore profoundly our Lord, who has
vouchfafed to come and dwell within you ; and confidering atten-
tively the great favours which he has beftowed upon you by his
divine prefence, pronounce from your heart thofe excellent words
of David: Let the mercies of the Lord give glory to him : and his
wonderful -works to the children of men. For he hath fatisfed the
empty foul; and hath Jilled the hungry foul ivith good things^.. O my
God, be thou blefled for fo many favours which thou haft now
beftowcd upon me, and for all the bleffings with which thou haft
O 2 enriched
* Pf. cxiv. 7. t Mat. is. z. t Pf. cvi. 8, 9-
i.a6 The I-N s T R u c T i o N of YOUTH
enriched me, after the great want and miferies which I endured,
when by my pleafures and my paflions I had departed from thee.
Was not I moft miferabk and blind, to feek in thefe vain pleafures
repofe and happinefs, which are not to be found but in thee alone?
I removed myfelf to a far diftance from thee to ruin myfelf for ever v
but thy goodnefs was fuch, that it withdrew me from the preci,
pice whither I was running, enlightening me with thy rays, and
calling me back to thee by thy grace. Thou haft pardoned me all
my fins, and to complete all thefe favours, thou gaveft thyfelf to
me that I may dwell with thee. O my God! be thou blefled for
'all thefe infinite mercies, and let all the faints fupply my defects,
and praife thee in my behalf*.
Stir up your foul, that is, yourfelf, to praife God for all the
benefits which he has at prefent conferred upon you, with thofe
grateful fentiments of the fame prophet f, confidering them atten-
tively one after another.
Blefs the Lord, my foul, and let all that is within me praife hit
holy name.
Blefs the Lord, O my foul, and never forget all he hath done for
thee : ivho forgiveth all thy iniquities : ivho healeth all thy difeafes ;
who redeemeth thy life from definition : ivho croivneth thee with mercy
and compaflion : ivho fatisfeth thy deftre -with good things : thy youth
foall be renewed like the eagle's.
After you have pondered well upon thefe facred words, and
raifed in yourfelf all the motions of gratitude and acknowledgment
to God for the many and great favours he has done you, you (hall
conclude with a ftrong refolution to renew yourfelf, that is to fay,
totally to change your life, to amend your faults, to dedicate your-
felf from henceforth entirely to God.
You muft implore his grace to fulfil thefe refolutions ; and to
this effect you muft beg of him a fteady and conftant faith, adls of
which you have endeavoured to exercife in this communion : befeech
him that he will vouchfafe to augment it, not only in refpec"V of
this holy myftery, but alfo in regard of all the other Chriftian
truths, and principles of eternal life : to the end that by this faith
you may furmount all the difficulties and obftacles you fliall meet
with in your journey thither j for it is moft certain, that thofe who
have this great virtue ftrongly imprinted in their fouls, overcome
all, \vhatfoever difficulties occur in the way of falvation, as St.
Paul hath clearly fhewn in his epiflle to the Hebrews : Through
faith
* Pf. cxliv. 10. f Pf. cii. J Chap. xi. 33.
in CHRISTIAN PIETY. 197
faith they fubdtted kingdoms, wrought jujlice, obtained promifes*. But
all this is to be underftood of an ardent faith, enlivened with the
flumes of chanty.
CHAP. II.
Of Hope, the fecond difpofition for Communion.
HAving not yet faid any -thing of this virtue, farther than
what concerned the examen on the firfl commandment,
where I related the fins which are oppofite unto it, I (hall treat of
it in this place fo far as may be neceflary to make it well known to
all thofe who are not fumciently inftructed in it.
I
ARTICLE I.
What is Hope ?
T is the fecond of the three theological virtues. They are fo
called, becaufe God is not only their motive and end, (as in
all other Chriftian virtues) but alfo their firft and principal object.
To ex peel: from the hand of God the things he has promiled
and prepared for his fervants, is the proper effect of this virtue j
wherefore it is denned a certain expectation of eternal blifs, and of 'the
m:a/is to attain it. This expectation is the proper act of this virtue
of hope ; which is a certain judgment which we form, that God
will be plcafed to grant us everlafting life, if we correfpond
with his holy grace ; for as St. Bernard obferves very well,
" Faith tells us there are great rewards prepared for God's fer-
" vants : Hope fays, thefe are referved for me. Charity is the
" third, and fays, I run that I may reach them -j-." It is of this ex-
pectation, which the prophet fpeaks, The Lord is my portion, there-
fore will I wait for him \* And St. Paul, when he affaires us, that
he glories in the hope of the glory, or happinefs of the Sam of
God ; and when he exhorts all Chriftians to a good life, Looking fir
the blejjed hope, fays he, and coming of the glory of the great God t
and our Saviour Jefus Cbrijl ^f.
This hope is certain and aflured, in as much as it is built upon
God's promife, who can never fail of his word, having both a will
and a power to perform whatever he is pleafed to promife. This
O 3 made
* Chap. xi. 33. f Serm. 10 in PfkJra xc. J Lam. Hi. 24. \ Rom. v. a*
5 Tit. in. 13.
198 Tie INSTRUCTION of YOUTH
made the fame Apoftle affirm, / knew ivhom I have believed) and I
em certain that he is able to keep that which I have committed to kim>.
againjl that day *.
But whereas thefe divine promifes are only conditional, and
made to fuch as are his faithful fervants, our hope ought alfo al-
ways to fuppofe this condition of our fidelity ; and thus the cer-
tainty of hope ought always to be accompanied with a holy diftruft
in ourfelves, which makes us work our falvation with fear and
trembling ; and as St. Peter has it, Labour that by good ijaorls we
may make our calling and election fur ?f.
ARTICLE II.
Of the Advantages ivhich <we expecl through Hope.
WE expect two advantages, Grace and Glory ; this as the
end prepared for us, that as the means whereby to obtain
this end. God, is a tender and wife father, whofe goodnefs pre-
pares an inheritance for his children, and whofe wifdom finds out
means, whereby they may come to the pofleffion of it.
Glory will be our fupreme and final happi-
The glory of nefs, wherein our foul fhall fee Gcd as he is in
heaven defcribed. himfelf face to face, and thence conceive fo
entire and perfect a love of him, that fhe will
be filled with an incomprehenfible joy, and a happinefs that fhall
not receive either the leaft alteration or any end.
Even our body mall have its {hare in this glory : for after the
refurreftion the glorious fplendour of the blefled foul, united to the
body, fhall by the reflection of her rays render it not only immor-
tal, but exempt it from all poflibility of change, endowing it with
the four qualities, which St. Paul\ has difcovered to us, Impaff:-
bility, Brightnefs, Agility, Subtilty. The firft will exempt it from
all pain or grief; the fecond will render it bright and mining like
the fun j the third will enable it to fly in an inftant, wherefoever it
pleafes without the leaft trouble ; and by the fourth, it will pene-
trate the moft folid bodies.
Behold what we expecl: after this life both for our foul and
body ! And as to what concerns this prefent life, we expect from
the hands of God the means whereby we may obtain this happy
end: forafmuch as of ourfelves, and by all our natural endea-
vours
* i Tim i. 12. f a Pet. i. 10, J i Cor. xv.
in CHRISTIAN PIETY. 199
vours, though never fo great, left to ourfelves, we are not able to
arrive at it.
This end, in as much as it is a fupernarural good, requires in our
foul a difpofition proportionable to it, and this is fanctifying grace,
the feed of Glory ', and the precious pledge of that eternal inheritance *.
This grace is a fupernatural quality infufed by
God into our foul at the inftant he admits us Grace explained.
into his friendfhip ; a quality which remits fin,
fanctifies the foul, embelliflies and renders her acceptable to God,
and gives her a certain right to life everlaftingf.
Now fince this grace, this difpofition to glory, is alfo fuperna-
tural, it is neceffary we have the afliftance of a powerful hand to
obtain it, and this can be no other than the hand of God, as there
is none but God alone who can endow the foul with functifying
grace.
This afliftance is called grace, becaufe it is gratuitoufly and out
of God's pure mercy beftowed upon us; but it is called actual,
becaufe it is not habitual and permanent like fanctifying grace. It is
that action by which God moves the powers of our foul, our un
derftanding and will, difpofmg her to juftification, and enlighten-
ing her underftanding by good thoughts, which he infpires her
with ; and moving her will by the holy affections which he vouch-
fafes to excite in her.
This afliftance produces three effects in us ; for firft, it awakes
our foul by interior illuminations and religious motions, exciting
her to work out her falvation. adly. When (he is thus moved,
it afllfts her in the due performance of that good, which is pro-
pofed to her, and raifes her up to God by acts of faith, hope,
contrition, and the love of God, all which difpofe her to receive
at the fame time the remiflion of her fins, and juftifying grace.
3dly. As foon as fhe has received this grace, this afliftance affords
her ftill means to preferve herfelf againft the violence of tempta-
tions, and to perfevere conftant even to the end, by flying evil, and
performing good works.
Hence proceed the different names by which we call this actual
grace: for the firft we call exciting, operating or preventing grace:
the fecond, aflifting or co-operating grace: the third, the grace of
perfeverance. God has beftowed upon us all thefe graces for our
falvation; but we are to obferve that they have not always their
full and entire effeft upon the will ; for fhe being only moved and
O 4 prcffed,
* Eph. i. 14- t Tit. iii. 7.
zoo The INSTRUCTION of YOUTH
preffed, and not necefiitated by thefe graces, has a power either t
refift or neglel them, according as the council of 1rc?it* remarks ;
nay very often does refift : for we are but too apt to harden oui
hearts againft the voice of God, and refift the Holy Ghoft, as the
fcripture expreffes it f .
This admonition may ferve to teach us an important truth, that
it is not enough to expect from God the means of falvati.on, but that
we ought to take great care to be faithful to, and carefully to co-
operate with his grace ; and alfo that we ought daily to beg of him,
that he will vouchfafe to continue and repleniih our hearts there-
with, left by our fins we render ourfelves unworthy of them,
ARTICLE III.
It is necejjary to dijlingitijb ivcll a righteous Hope from that which it
uitious.
THIS diftin&ion is of the higheft Importance, for as much
as the greateft part of the world deceive themfclves therein,
by miftaking falfe for true hope ; and from this miftake proceeds
the damnation of innumerable Chriftians. There is no one but
hopes to be faved ; but becaufe their hopes are ill grounded, and
they hope otherwife than they ought, they lull themfelves alleep
in this foolifh hope, and approaching to their end, they find
themfelves upon the brink of a precipice, when they imagined
themfelves in fafety.
Such is their hope who expect falvation
Several kind,s of though they live ill, and expetl a happy death
Prefumptlon, after a wicked life. Now how many are there
of thefe ? and what numbers are herein de-
ceived.
Such is their hope who believe it necefiary for falvation to live a
good life, but ftill defer thejr converfion, thinking that God will
wait their repentance, notwithftanding their wicked courfe of life,
and their perpetual abufe of his graces.
Such is their hope who fin in confidence of pardon, and xvho
are wont to fay, when they have offended, that God's mercy is
great, and that he will forgive their fins.
Such is their hope who imagine they (hall be converted when-
foever they pleafe , or that his grace will be always in their power ;
or that, let them do what they will, it will never for fake them.
Such
* Scff. 6. c. s. f Afls vii. ji.
in
CHRISTIAN PIETY.
Such is their hope who wilfully, and by fome fignal negligence
of theirs, expofe themfelves to the immediate occailons of iin, in
hopes that God will preferve them.
Such is the hope of many cold and negligent Chriftians, who
relying' upon a certain confidence of fecuring their falvation with-
out much trouble, fuiTer themfelves to ileep, employing remifsly
or feldom the means which God has been pleafed to grant us, as
rnoft proper to preierve and encreafe in us his grace, as prayer,
the facraments, and good works.
Ml thefe hopes are falfe and deceitful; and, like falfe lights,
lead them into a precipice, inftead of conducting them to falvation.
Hope, which is good and true, expefls not
only from God the performance of his pr' rnifes, True hope.
but that this fhall be done in the manner God
has promifed. She hopes to be partaker of glory by ferving him
with fidelity, as he has promifed heaven to thofe who fhall ferve
him, be faithful in complying with his graces, and fhall perfevere
therein to the end.
She experts in this life grace, thereby to obtain glory ; but en-
deavours at the fame time not to put any obflacle on her fide ; {he
implores it with much fervour and humility, and as carefully
complies with it. If in fin, (he does penance without delay ; yet
never offends in hopes of doing penance; " but is fearful to com-
" mit a fin, which fhe does not know whether or no (he fhall
* { ever be fufficiently able to deplore*."
In a word, righteous hope walks always in the midft between
Confidence and fear: fhe trufts in God, and miftrufts herfeif.
She hopes that God will not reject her, but fhe fears left fhe
fhould forfake her God : fhe hopes that God will aflifl her ; but
fears left fhe herfeif prove unfaithful to his grace. And thus between
this confidence and fear, humbling herfeif in the prefence of
God, fhe prays, fhe labours to fecure her falvation by flying from
fin, and by a due performance of good works.
In fhort, hope confifts in, or is attended AEls comprifed
with thefe four als. in hope.
1. A confidence of obtaining from the divine
goodnefs everiaffcing life, with all the graces neceflary for acquir-
ing it.
2. A vehement defire of falvation : for the expectation, which
we have, of any great good is apt to raife in us an ardent defire
of it. 3. A
* St. Greg. 1. 33. in Tob. c. 15.
202 The INSTRUCTION of YOUTH
3. A fear to lofe it by our fault, or any infidelity of ours; a
fear which ought not to produce any difquiet in the foul, but the
hatred of fin, which only can make us lofe it.
4. A firm, and that an efficacious refolution to labour for
falvation ; a refolution which makes us aft and employ the means
necefiary to obtain that end.
ARTICLE IV.
The effefts of Hope.
WHEN this great virtue is well imprinted in a foul, it there
produces wonderful effects.
Firft, It makes her love and defire heaven,
Fir/i efffcJ. her dear country ; it makes her figh after her
eternal happinefs; it makes her fear, left fhe
be fruftrated of it by her fault, and lofe herfelf among the dangers
of this mortal life, fo full of rocks whereon falvation fo often
fuffers (hipwreck.
Secondly, It makes her love the divine
Second effect. goodnefs, which has prepared fo great bleffings
for her, and afforded the means to acquire them.
Thirdly, It makes her contemn this life ; it
Ykird -effect. difengages her from the love of thefe goods
and pleafures, making her look upon them as
tranfitory things, which pafs like a (hadow, and yet which are not
obtained but with much trouble, nor poflefled without folicitude,
nor loft without great grief. For this reafon the juft man accounts
himfelf in this life no otherwife than as the traveller feeking his
native country, knowing well, that here we have no lofting city, or
abode, but we fcek one to come after this life *. And as it would be
a folly in a traveller to fet his affections upon a ftately inn, and
defire to make it his abode, fo he, whofe foul is full of the hopes
of heaven, accounts it madnefs to purfue the goods of the earth,
and in thefe trifles lofe the opportunity of gaining heaven. St. Au-
gtt/&Wobfenres that God by hiswifdom has mingled afflictions and
bitternefs with all, even the moft innocent goods of this life, fo to
difengage us from any affection to them : " Left man, who is a
' traveller upon his way to heaven, taking his pleafure in this
<* life, mould love an inn better than his own houfe f."
Fourthly, This hope makes the juft man
Fourth ejfefl. labour for his falvation, and becoming daily
more
* Heb. xiii. M- t In Pfal. xh
in CHRISTIAN PIETY. 203
more holy render himfelf worthy of his heavenly vocation.
Every one that hath this hope in him (God), fanclijietb himfelf y as he
alfo is holy*. This hope gives him flrength to conquer all difficul-
ties, and wings to fly in the way of God's commandments. They
that hope in the Lord flail renew their Jlrength, they flail take wings
as eagles, they Jhall run and not be weary, they Jhall ivalk and net
faint \.
Fifthly, This fame hope encourages us in
temptations, and gives ftrength to encounter Fifth effeft.
them. For what greater encouragement can
there be on thefe occafions, than to know that God is with us ?
that he affifts us to fight and overcome ? and that he has prepared
an eternal reward for thofe that conquer ? He whofe heart is re-
plenifhed with this hope, does he not fay with David, whenfoever
he is tempted ? / ivill fear no evils, for thou art with me, O Lord\ y
The Lord is my light and my falvation ivhom Jhall I fear. Jf a
battle Jhould rife up agaitifl me, in this will I be ctnfident ^. Lord,
my God, in thee have I put my trujf, fave me from all them that
perfecute me, and deliver me |l. For this reafon St. Paul calls hope
the helmet of Chriflians. Having on for a helmet the hope of fal-
vation**: For as a head-piece it preferves us from the blows of the
enemy, and the mortal wounds which he endeavours to give us.
In fine, hope is of infinite ufe in afflictions,
of which this mortal life is full. Herein we Sixth effect.
find our refuge, our comfort, and our flrength;
xvhen we confider with attention that thefe miferies cannot laft
always, that they muft have an end, and will be followed by
eternal joy, if we fuffer them with neceffary patience, and when
we ponder well upon thofe excellent words of St. Paul, Our pre-
fent tribulation which is momentary and light, worketh for us above
meafure exceedingly an eternal weight of glory ff .
It is then, after the example of this glorious Apoftle, we rejoice
and efteem ourfelves happy in our afflictions, being aflured that
tribulation worketh patience ; and patience trial; and trial hope ; and
hope confoundeth not ; fo as to permit our expectations to be difap-
pointed \\. Wherefore the fame Apoftle fays$, that this holy hope
is to Chriftians, that which the anchor is to a fliip, which keeps
it fecure and fteady amidft the tempefluous waves, and preferves it
againft the violence of winds. O
* i Job. iii. 3. f Ifai. xl. 31. J Pfalm xxii. 4. Pfalm xxvi. i.
f Pfaim xxvi. 3. || Pfalm vii. i. ** i Thef. v. 8. ft a Cor. ir.J7-
$t Rom. v. 3, 4, 5, Heb.vit 19.
204 The INSTRUCTION of YOUTH
Oholy virtue, what bleffings by thy means accrue to us, did U'c
but know them ! Endeavour, Theotime, to make thyfelf mafter of
this great virtue, and to praHfe it with advantage to thy foul ;
to this effect perufe carefully what we fay in (hort on this
fubjea.
ARTICLE V.
The Ble/ed Sacrament of the Eucharijl is of great aft to fortify and
augment the virtue cf Hcte.
GOD endowed us with this virtue, \vhen firft he juftified u?
in baptifm, where w^, received fanUfying grace, with the
gifts of faith, hope, and charity, and other Chriltian virtues.
It is encreafed, like other virtues, by frequent ads, and by
good works performed in the ftate of grace. Moreover it receives
much (Irength and a wonderful encreafe, by the moft blefied
facrament of the Eucharift; which may eafily be evinced from
the two things, which are the object of hope, viz. grace in this
life, and in the next the glory both of body and foul.
As for glory, there is not any thing that con-
Tie Ettcharijl firms us more in the hor c of it than this divine
tonjirms our hope of facrament, wherein we receive him in perfon,
glory. the pofiefTion of whom will compleat our glory
and happinefs. For what greater fecurity can
we ha% r e of hereafter enjoying God himfelf than his bounty in
communicating himfelf to us in this life ? Could he afford us a
a more fecure pledge than himfelf, and the afTurance of his word,
iaying, he that eateth this bread Jhall live for ever * ?
And for the glory of the body, it is no lefs confirmed to us by
thio facrament, the foil of God having told us, He that eiiteth my
ftejhy and drinzeth my blfad t hath everlajling life : and I will raife him
up in the lajl day f . Indeed the fathers of the church have often
proved the refurreclion from the Holy Eucharift. They affure us,
that the life-giving flefh of Jeftts Chrijl, as they frequently called
it, has a particular virtue to raife from death to life thofe bodies it
{hall touch, as the bones of Elizeta had virtue by their touch to
to raife a dead man to life.
This truth is no lefs certain in refpect of
// affords us grace. For if we confider habitual or fancli-
Jhope of graces. fying grace, this divine facrament is a powerful
means to preferve it, and alfo to encreafe it in
the
* Joh. yi. 59. f Job. vi. 55.
in CHRISTIAN P i T T. 205
the foul in a high degree, as often as we fhall worthily receive it.
And as for a&ual graces, which are fo many helps which the
divine goodnefs has beflowed upon us for our continuance in his
friendfhip, and the pious motions he infpires us with to avoid evil,
and employ ourfelves totally in good, and the many protections
which he affords us when our falvation is in danger, it is without
doubt to this facrament that we owe the greateft part thereof, as
we have (hown above in Part I. Chap. Ill Art. II. Becaufe this
facrament containing Jefus Chri/f, the author and fource of all blef-
f.ngs, it muft needs communicate them in abundance to thofe who
worthily receive it. If by the other facraments we are enriched
with fo many graces only by that virtue which the Son of God
has annexed to them ; how many more may we in reafon expect
from this, where the fame Son of God is prefent, not only by his
virtue, 'out in perfon ?
God formerly gave Manna to the Ifrnelites, and fuflained them
therewith for the ipace of forty years, the time of their pilgrimage
towards the land of promiie through the defert. This Manna fell
every night, as the fcripture remarks*, with the dew from heaven,
which bedewed the whole camp of Jfrael. With how much more
reafon may we affirm, that none ever receive this celcftial Manna^
the Holy Eucharift, (of which the other was only a figure) but
finds his foul replenimed with abundance of graces and divine
bleffings ? If this heavenly bread is Ihowered upon us for the nou-
rifliment of our fouls, it certainly works the fame in her, which
wholfome food does in the body. Now corporal nutriment has
thcfe four effects : it preferves, increafes, ftrengthens, and refreshes
the body. It is neceffary therefore that this fpiritual food have the
fame operations in our fouls, as we have already made out in the
firft part of this treatife, Chap. III. Art. II.
It was a figure of this truth, when the Prophet Ellas f , flying
the perfecution of Jezabel, received from the hand of an angel a
loaf of bread, which maintained him through his whole journey :
and the fcripture affirms J, that having eaten that bread, he re-
ceived fuch ftrength, that, without any farther fuflenance, he
travelled full forty days, even to the mountain Horeb, which is
interpreted the fight of God.
AIU
* Num. xi. 9. t 3 Kings xix, J Ver. i
2o6 Tke INSTRUCTION of YOUTH
ARTICLE VI.
The praftice of Hope is a good difpofition to communicate well.
IF the blefied facrament confirms in us the virtue of hope, in
order to communicate well we muft before-hand exercife the
acts of, and have our hearts replenifhed with this faid virtue of
hope : becaufe as heat is natural to fire, and fire does not commu-
nicate its effects but to the fubjett which is already hot; it is
necefiary that the fame heat fliould be introduced into that matter
where one would have the fire to act : for the natural qualities of
any thing whatever ferve as difpofitions to give it both a being and
action. Since therefore the Holy Eucharill is a facrament, which
fo powerfully revives our hope, to receive this facrament with
advantage, it is neceflary that we be full of this virtue, and ftir up
ourfelves the moft we can to it, when we approach this holy table.
And truly if we confider the particular acts of which this virtue
is compofed, we mall find, that they are the moft ufual difpofitions
to communion : we have marked them out above in Art. III. an
expectation of eternal life , a defive of obtaining it -, a fear of
lofing it by any fin , and a refolution of effectually labouring for it.
ARTICLE VII.
Acts of Hope for Communion.
THESE acts are the four of which we have already fpoken,
to which we muft join a forrow for fin, which has fet us
at fo great a diftance from the divine grace, and from eternal
glory, and prayer, by which we beg of God both grace and
glory. One may reap much fruit from the practice of thefe pious
acts before and after communion.
An Acl of Hope before Communion.
ADdrefling your thoughts and heart to our Lord, who is
prefent in the facred hoft, acknowledge that he is your
only hope, and that it is from him alone you expect all bleflmgs,
botn of grace and glory.
O JffuS) my Saviour and my God, I adore thee in this facred
hoft, where thou art prefent, to be to me a Saviour. Thou art
my only hope, it is from thee alone I expect all my happinefs,
whether in this life or the next, faying with David: And now
whet is my hope, is it not the Lord ? And my fubftance, is with thee *.
Or,
* Pialrn xxxviii. 8.
in CHRISTIAN PIETY. 207
Or, My hope, O Lord, from my youth *. I hope that thou wilt by
thy grace conduct me fafe in this, and replenifh me with glory
in the next. What bleflings may not I expect from thy hands in
this blefled ftate ; fince thy bounty has vouchfafed fo liberally to
beftow thyfelf upon me in this unhappy vale of tears? Thou giveft
me hopes of poflefiing thee one day face to face ; fince thou haft
been fo good as to give thyfelf to me in the blefled facrament.
ineftimable pledge of my future felicity, when fliall that
happy hour come that I {hall fee thee face to face, with all the
bleifings thou haft prepared for thofe that ferve thee ? O my God,
how lovely are thofe manfions where thou art clearly feen ! My
foul fighs after them. My heart and my very flem leap for joy,
in the hopes I {hall once poflefs the living God.
1 am fixed in my hope, and I know that there is not any thing,
except my fins, which can ever fruftrate my defires. "Wherefore
I here deteft them all from the bottom of my heart. Proftrate
in thy prefence, O my God, with a contrite and humble heart I
beg pardon ; and for the future I am refolved to fly fin, more than
death itfelf.
It is in this pious confidence and hope that I approach at prefent
to this holy communion, there to receive thee hidden under the
facramental fpecies, and to tafte before hand thefe infinite bleflings
which thou haft prepared for me in everlafting life, where I mall
be fo happy as to fee thee as thou art in thyfelf. O my God,
exclude me not from this holy table, which thou haft prepared
for me in this mortal life, to the end I may deferve to be admitted.
to that other, which thou haft appointed in everlafting life to
feaft thy faithful fervants. It is true, my fins have made me
unworthy of either of them : yet I hope in thy mercy, which has
been pleafed to pardon them, and which will confirm that pardon
by ftrengthening the refolution I have conceived of being faithful
to thee. Come then, O divine Saviour, enter and take poffeflkm
of me > fpeak to my foul a word of comfort f , tell her, that thou
art her ftrength, her falvation, and her fovereign good. Tell her,
as once thou didft Abraham : Fear net, I am thy protector, amidil
the greateft dangers of this life : I am thy exceeding great reward,
an infinite and incomprehenfible recompence in the next J. Grant
I befeech thee, that I may rightly underftand thefe important
truths ; and that this may be the fruit of the communion, which I
am about to receive.
When
* Pfalm Ixx. j. f Pfkim xxxiv, j. t Gen. xv. i.
2o8 lie INSTRUCTION of YOUTH
When you have pondered well upon thefe holy thoughts, ap-
proach to the facred table, with an earnefi defire of poflcffing your
God, and in hopes of receiving in this communion an abundant
fupply of graces which may make him abide in you, and you in
him.
After Communion.
AS foon as you are retired from the holy table, adore with
all humility our Lord, whom you have received : return
Jiim innumerable thanks for the infinite favour he lias clone you
in coming to you ; after this employ yourfelf in the practice of
hefe three acts of the virtue of hope.
An earneft defire of eternal falvation.
A ftrcng refolution to labour in attaining it. And
Prayer to implore that grace at the hands of God, and the ne-
eefiary means of lecuring your falvation.
Firft then, addreffing your thoughts to our
Adoration. Lord, whom you have received, reprefent to
yourfelf that you pofTefs him, who constitutes
the happinefs of the faints, and on whom the Angels defire to look*.
In this belief fpeak to him from your heart as follows.
I adore thee, O infinite greatnefs, O divine majeily, who filleft
both heaven and earth, and art adored in heaven by all the bleffed
Angels and faints, who inceflantly praife and cry out before thee:
Hoi)') holy, holy Lord God of Sabaoth-\: how is it poffible, O my
God, that thou fhouldft ftoop fo low as to defcend to me, and to
cnclofe thyfelf within me ? L it credible then, that God JJjould divcll
with men on the earth ? If heaven , and the heavens of heavens do not
fontain thee y hsiu much hfi this hoitfe which I have bniit\? But thy
goodnefs, O God, knows how to humble itfeif when it pleafes
thee. Thou knoweft well how to conceal the fplendour of thy
glory, to communicate thyfelf more freely to us. This thou didit
in thy adorable incarnation, in which thou madcft thyfelf like to
us to attra6t our love : and this method thou holdcft on in this
myftery, where thou beftoweft thyfelf upon us for our food and
nourifhmcnt, that thou mayft more clofely unite thyfelf to us,
and make us afpire to that celeftial banquet, which thou haft pre-
pared for all the blefied in heaven, whom thou perpetually re-
plenifheft with thy divine prefence.
, Om y
* i Pet. i. 12. t Ifa- vi. 3. J a Chron. vi. 18.
ih CHRISTIAN PIETY.
O my God, .grant me grace that I may
daily more and more afpire to this eternal Defire of falva-
banquet, that the defire of enjoying it may tlon.
make me flight all the goods and pleafures of
this mortal life, and labour continually to render myfelf worthy of
it, and to arrive thereati
This is my resolution, which at prefent I Rtfolutiqn.
make before theej I refolve to renounce all my
irregular affe&ions, and whatever may too much incline me to the
vain and deceitful goods of this life. I know they are apt to en-
danger the lofs of everlafting happinefs. I will therefore withdraw
my heart from them, that I may love nothing but thce alone, and
place my whole trail in thee, as David did. It is good for me tojiick
chf-j to my God, to put my hope in the Lord God*. I firmly refolve to
watch over all my actions, to fly from fin, and avoid whatfoe'ver
may difpleafe thee. And as the fame Pfalmift expreffeth himfelf,
I jhall be fpotltfs with him : and Jfjall keep myfelf from my iniquity }-.
I will labour to work out my faivation, by keeping thy holy com-
mandments. This I proteit before thee, O my God ; and I hope
I fhall be faithful to thee. / have /worn and am determined to keep
the judgments of thy jujlice^.,
But I am not able to perform this without Prayer.
the afliftance of thy grace, wherefore I moft
humbly demand it of thee : O God fave me, Lead me into the path
of thy commandments, for this fame I have defired : incline my heart,
and make me love thy divine truths, and not the goods of this
worlcH. Divert my eyes that they may not fee, that is, be fixed on,
vanity : enliven and ftrcngthen me in thy way, that is, in the holy
path of virtue. Grant that I may find nothing amiable but thee
alone : affift my weaknefs that I may be able to advance towards
thee <f . Draw me to thee, O divine Jffus ! being thus attracted
we will run after thee to the odour of thy ointments, that is, of thy
divine virtues, by an holy imitation of them, and by following thee
even as far as heaven, where thou liveft and reigned for ali
eternity.
Vol. II. P CHAP.
* Pfalm Ixxii. 28. f Pfaltn Xvii. 24. t P<o cxviii. 106.
xxxv. ^1 Cant. i. 4.
2io f^e INSTRUCTION of YOUTH
CHAP. III.
Of Charity, the third difpofition for the worthy receiving of the
Sacrament.
ARTICLE I.
How neceflary Charity is, to communicate ivell.
THIS is the third difpofition for a good
communion, and no lefs neceflary than
necejjary difpofition the two former : yea, without it, thofe two
for communion. great virtues would not at all conduce, or dif-
pofe the foul for the worthy receiving of Jefus
Ckri/}. Although your faith were as great as that of the Apoftles,
and your hope equalled that of the Prophets, if you have not cha-
rity, you are not in proper diipofitions for entertaining him, who
is chanty itfelf, and who cannot dwell with him who has not
charity.
If IJbould have all faith, fays St. Paul,fo that I could remove moun-
tains, and have not charity, I am nothing *. He even fays : And
if I Jhould diji rib ttte all my goods to feed the poor, and if I fiould deli-
ver my body to be burned, and have not charity, it profiteth me nothing,
to make thefe great a&s of faith and hope f. If then thefe two
virtues without charity are ufelefs in refpeft of falvation, it is cer-
tain that they are not fufficient difpofitions to receive into our
breaft the author of falvation.
The Son of God entering into us by the
FirJ} reafon. holy Communion, experts to find there a dwel-
ling-place prepared and worthy of him, which
cannot be except charity be there. " For faith is the foundation
" of the houfe of God in our foul : by hope the walls are raifed ;
" but charity is the roof and perfection of the workj." Solomon,
building a temple for God, was not fatisfied to lay the ground-
work upon a mountain, and build it with ftones of great value ;
but moreover he covered that part of the temple, where the
ark of the teftament was to be placed, tvith mojl pure gytd. The
Holy Ghoft teaching us by this figure, that the houfe of God
ought to be adorned with the moft refined gold of charity, without
which it cannot be an habitation pleafing to him.
In
* z Cor. xiii. 3. f Ver. 3. J St. Auguftine. 3 Kings vi- *o.
In. CHRISTIAN PIETY. in
In this divine facrament we receive the
bread of life, by which celeftial food our foul Second reafcn.
is nourifhed and preferved in the life of grace :
it mufl then find the foul alive, for what is dead is incapable of
nourifhment. Now the life of the foul is charity. He that loveth
not abideth in death*.
This celeftial bread is the bread of the chil*
dren of God ; it is made for them. It is then Third reafon,
an horrible facrilege for any one to receive it
who is not of that number, as we have faid above, Part I. Chap.
III. Art. IV. Now what is it that makes men the children of
God ? and by what are they diflinguimed from the children of the
Devil? St. AugtijTine faysf, that it is charity, and nothing elfe.
Baptifm, and other marks of Chriftianity do not fufficiently diftin-
guifh betwixt the one and the other ; charity alone is the only
diftin&ive fign betwixt them. He who loves God is the child of
God ; he who loves him not, is the child of the Devil.
In fine, it is a heavenly banquet, where our
Lord gives himfelf for our food, and to which Fourth reafon.
he invites Us with a love great beyond all com-
pare; but he invites only his friends. at, fays he, O friends,
and drink\. Now he is not a friend of Jefai C/:rift, who does not
love him, who does not comply with his will in all things. If
you love me, fays he, keep my commandments . He that hath my
commandments^ and keepeth them : he it is that loveth me f .
It is his will that every one fhould come to
this banquet with the preparation it deferves ; Fifil) reafon.
efpecially that we bring with us the nuptial
garment. If he find here any one fo ram as to prefent himfelf
without this ornament, he rejects him as unworthy. Now this
robe is nothing elfe but that of charity, which renders our foul
acceptable to God, and worthy to approach him. In golden borders,
clothed round, about with varieties \\. In a word, to communicate as
we ought, we muft be in the ftate of grace, which without charity
is impofiible ; and this is the reafon why we cannot communicate
worthily without this queen of virtues.
P 2 AR-
* i Job. iii. 14. t Traft. 5, in Eplft. i Joan. J Cant. v. i. John xir.
15. 1 John xiv. 21. |! Pf. xhv. i4> JJ
a i i The INSTRUCTION cf YOUTH
ARTICLE II.
We muft carefully d'iftingirijh falfe Charity from true.
NO one queftions the foregoing truth, all agreeing, that to
receive worthily there mufb of necefiity be the love of God
in our heart, fmce he has beftowed himfelf upon us with fuch an
admirable love. But all do not agree in the nature and quality of
this love, there being many who judge of it rather according to
their own inclinations, than by the rules of truth.
None but a madman or a villain would refufe- to love God,
whom he knows to be the author of all good, or would not :it
leaft think he loves him ; but there are infinite numbers of people
who deceive themfelves in this their fuppofition, and have only a
falfe and imaginary love of God, whilft they think they truly
love him.
Such is their charity who f:iy they love G*od,.
Several kinds of and yet hate their neighbour ; or who will
falfe charity. not pardon an injury, or be reconciled to their
enemy ; for, If any man fay y I love God> and
hateth his brother ; he is a liar *.
JSuch is their charity who fay they love God, yet retain ill-
gotten goods, which they will not reftore ; who continue in an
evil habit of mortal fin, without having a firm purpofe of amend-
ment ; and their's, who neglect to fatisfy the obligations of their
ftate : in a word, all their's who fail in the obfervance of God's
commandments in any thing whatever. This being an undoubted
rna*im, that the true and only mark of the love of God is to keep
his commandments. If any one love me y fays our Lord, he will keep
my ivord\) that is, my commandments; he that loveth me not,
keepeth not my words'^. He that faith he knoiveih him t that is, loves
God ; and keepeth not his commandments, is a liar, and the- truth is
not in him.
All thefe forts of charity are falfe and deceitful ; thofe who love
God in this manner do not love him at all; and thofe who com-
municate with this kind of love are unworthy communicants.
The true love of God makes us obferve his
True clarity. commandments in all things, makes us fearful
of incurring his difpleafure by any mortal fin,
and makes us prefer his friendfliip before whatever is moft dear
to
* i Joh. iv. ao. f Job. xiv. 23. J Ibid. i Job. ii. 4.
in CHRISTIAN P i E T f. 2*3
to us, fes pleafures, eftate, honour, and life itfelf ; being ready to
lofe all thefe things rather than preferve them by offending God.
Behold, Thcotime^ what the love of God is, without which it
is impofiible to be in the ftate of grace, or communicate worthily ;
and that you may underftand it better, read what follows.
ARTICLE III.
What true charity ij.
IT is a virtue infufed or given by God, which
makes us love him above all things, and Charity defned.
our neighbour as ourfelves.
This definition is taken from the command- Charity explained.
ment which God has given us to love him.
Thoufoalt love, fays he, the Lord thy God with thy whole "heart, with
thy whole f ou l y and ivith all thy Jlrength, and with all thy mind t
and thy neighbour as thyfilf*. Thefe words, with thy whole hearty
fignify what we have already faid, that we muft love God above
all things, and that our heart ought to be wholly his j loving
nothing either equally with him, or more than him, but lefs than
him, and only in order to his fervice.
This greater love does not confift in having a more vehement,
a more tender, and a more affective love for God than for any
other thing, although this were to be wifhed, but in this, that
we efteem God more than all the things of this world, and that
in our heart and in effect we prefer his friendfhip before all other
goods, and whatever we love : fo that we refolve to abandon and
]ofe them all, rather than be deprived of the grace of God.
This preference and this refolution are fo neceffarily required in
the love of God, that they are the only diftinguifliing mark it has,
and without which it cannot fubfift : fo that in the moment in
which any one willingly and in effecl: breaks this refolution, he
lofes the love of God. However, to make this preference and
Tefolution, we need not reprefent in particular all the things before
which we ought to prefer the love of God ; this is neither neceffary
nor always expedient : what is required is a general, but fleady
refolution never to lofe the grace of God for any thing of the world,
nor to do any thing whereby we may mortally offend him.
This refolution is the fruit and offspring of the virtue of charity,
which is that divine quality which u found abroad in cur hearts by
p 3 the
* Luke s. 27.
214 The INSTRUCTION of YOUTH
the Holy Ghoft <wh/> is given to tts *. It continues with us as long as
we hold this refolution j but as foon as we come to lofe it by any
either action or defire contrary to it, we are immediately deprived
of this holy charity, which is the queen and mother of all other
virtues, and without which all others avail nothing to falvation.
I do not here examine the motives which ought to induce us to
the love of God, viz whether it be the reward we expect from
him, or the friendfhip and benevolence due to him : charity unites
thefe two -, and although it be not built or grounded upon the re-
ward, yet it does not exclude it : but the foul which is endowed
with charity, loving God for himfelf, expects at his hands the reward
of that love, which is himfelf. She loves God becaufe of the re-
compence, yet is far from loving him merely and only for the fake,
of this recompence ; for fhe would love him, although fhe looked
for nothing from him. " We never love God without a reward,
** although we ought to love him without minding the reward :
" for though true charity be never fruitlefs, yet it is not merce-
* f nary ; fne feeks not her own intereft. It is an affection of the
<( foul, not a contract. It neither gains, nor is gained by bargain-
** ing. It is a voluntary affection, and makes one give himfelf
" freely to his God. True love is fatisfied with itfelf, its reward
<f is its beloved f."
We have already fpoken of this virtue in other places, as Vol. !
Part IV. Chap. Ill, and XVI and Vol. II. in the examen upon
the firft commandment : wherefore I fhall only add here what
concerns it in relation to the facrament of the eucharift, and in a$
much as it regards holy communion.
ARTICLE IV.
Of the motives of the love of God.
" r H 1HE reafon of loving God is God himfelf J ; and therefore
JL when any one afks, why we ought to love God ? on c
cannot aufwer better than by faying, becaufe he is God.
But as God contains in himfelf an infinity of perfections and
qualities, which render him infinitely amiable, this general reafon
of loving God, becaufe he is God, is divided into many particular
motives, which are fo many feveral obligations to love that infinite
gooduefs which can never be fufficiently loved.
Thus
* Rom. v. 4. | St. Bernard de diligendo Deo, i Idem, ibidem.
'in C ii R i s T i A N PIETY.
Thus when I confider, that God is great
and perfect in himfelf, and that he encircles For his otvn
within himfelf all pofiible perfections, all perfections.
power, goodnefs, wifdom, juftice, I find rea-
fon to love him above all other things ; becaufe there is nothing
among creatures, which is fo amiable as he ', and he deferves to be
beloved, although by an impoflible fuppofition, he fnould never
have done us any good
If I defcend to the benefits which he has For kis goodnefs
beftowed upon us, and confider him as Creator to us.
of heaven and earth, and of all thofe excellent
works which he has made for our fake, I find reafon to love him
above all things : for how can I but love fo great a bounty, which
has wrought fuch wonders for us ? " Heaven and earth, and all
*' things in them tell me on every fide to love thee *.
If I reflect upon myfelf, I acknowledge I am the work of that
immenfe goodnefs, which out of nothing has made me what I am,
and cannot refrain from loving him, if I love myfelf, and own my-
felf for what I am, viz. the workmanfhip of God. " God de-
" ferves to be loved for his own fake, even by the very infidel,
* { who although he be ignorant of Jefus Chrift, yet he knows
" himfelf ; therefore even the infidel is inexcufable, if he do not
" love his Lord with all his heart, with all his foul, with all his
ic ftrength. A certain innate or natural equity, not unknoxvn to
" reaibn, cries out aloud to him from within, that he ought to
*' love him with all his power, from whom he cannot but know,
" that he has received all whatfoever he hasf."
If I confider our redemption, I there find an abyfs of love, an
inexhauftible fountain, from whence motives to love that great and
fingular goodnefs, which has delivered me from eternal ruin, con-
tinually flow. " If I owe my whole felf to God for having
" created me, how much more do I owe him for having redeemed
* { me, and in fuch a manner? for I was not fo eafily redeemed,
<c as I was created. At my creation it was faid of me, as well as
" of all other things, He fpaie, and they -were madt \. To create
" me coft him but one word: but he who made me by fpeaking,
" and that only once, when he redeemed me, fpoke much, he
" wrought wonders, and fuftered much hardfhip and many indig-
" nities. In the firft work he gave me my iclf, or what I am j
P 4 " in
* St. Aug. L 10. Conf. c. 6. t St. Bern. 1- L de dilig. Deo. i Pfalco
cxlviii. 5.
Ike INSTRUCTION /" Y o u T H
(t in the fecond he gave himfelf, and giving himfelf for ra, he
* f reftpred me to myfelf. "What returr} {hall O r can I make to
ft God for himfeif? J owe myfelf entirely to him in acknowledg-
*< ment for my creation, and what remains for me to give for my
" redemption ? Although I could repay myfelf a thouiand times,
i( what am I in comparifon to my Lord*?"
A P. T I C L E V.
Of the particular motives of the love of God, draivnfrctn the Bleffid
Sacrament.
IT mould feem that love is not able to Advance farther than that
of our Lord has clone, and that the higheft pitch to which it
could poffibly arrive were to die for us, according to thofe words
of our Lord: Greater love than this no man hath^ that a man k:-j ckivn
his life for his friends f. But the divine love knows no bounds, it
pafles beyond death; and as it is ingenious and omnipotent, it
finds out innumerable ways to make its greatnefs and excefs appear.
The charity of Jefns Cbrijl was not content to lay down his life
for our falvation, to reconcile us to God by his death, even when
we were his enemies:}:, or to love us firft, " He being fo gfcat, to
f( love fo much and of his pure mercy, fuch and fo contemptible
" perfpnsj" that is, with fuch an excefs of love, and fuch 3
debafement of his greatnefs, to love to fuch a degree ur> wretched
creatures, laden with fins and all miferies, and this of his pure
mercy, without any intereit of his fide, but merely upon the con-
iideration of our good.
This excefs of love would not fatisfy his bounty 5 he lias
even found - out the means of never departing from tjiofe
whom he has loved fo far as to die for them j he has contriveq
to remain with us, though abfent from us ; and having with-
drawn from us his vifible prefence, he has neverthelefs found
put a way how we may ftill enjoy him. He has given us his
flefh for meat, and his blood fqr drink , he has fhiit them up under
the figure of bread and wine, that we might the more comme-
clioufly receive themj and, by means of this divine invention, he
enters into and takes poflellion of us, he fanlifies our foul and
body, he enlivens us with his grace, he cures our interior maladies,
lie ftrengthens our weqknefs j in a word, fie ahideth in us end we
in him% O flcil-
* St. Bern. 1. 4e dilig. Deq, f Joh. xv. 13. | Rom. v. 10. Ibid,
f Joh. yi. cy.
n
CHRISTIAN PIETY.
O Sldlful and ingenious love ! O admirable invention, peculiar
to God alone! Here we may affirm with truth what the prophet
laid : Verily thou art a bidden CW, tie Gad of Ifrael*.
In this facrament of the eucharift God is truly hidden, becaufu
he has herein invented a way to conceal the grandeur of his
JMajefly, that fo we might more eafily approach him. And it is
in this holy facrament that we may fay with Davit} : Iwu
is the unify itudt; of {by Jkutetnefs t Q Lcnl, iihich thou haj) I ///</, n for
that fear {bee! Which thou bfijl Brought for them that hope in
thce y in the fight of the fons cf ?.::.; J-.
\Vhat return can we nu,k .- to God for fo extraordinary and fo
incomprehenfible a Welling ? Eov if we do not know how faili-
cjentiy to acknowledge the benefit of our creation, much lefs are.
we able to make any return fgr that of our redemption ; how then
Can we teftify our gratitude for this third eilecl, and this utmoft
excefs of the divine gocdiiefs, wherein he not only gives himfclf
ior us, but to us, that we may truly take poflelliou of him?
'*' What return ihai! I iriak? to God in exchange for himfclf ?
" although I irlo^ld give myfelf to him a thoufaud times, what
" am I, when compared with my QodJ?"
True it is, ^heotiine, that we cannot return to God any thing
v. r orthy of him, in acknowledgment of the rich prefent he has,
made us cf himfelf : yet at Is ait we may afford him our love and
ailcction, as far as we are able, faying with St. Bernard : " I wilj
** love thee, O my God, my helper, for the offering thou haft
" made me of thyfclf, and that to the utmoft of my power. It is
" tiue, it can never be equal : yet it (hall not be inferior to the
f( po-.ver, with which thy holy grace fnail endow me^."
ARTICLE VI.
Of afti of charity before Communion.
we expect a perfon cf great quality, we do three
things, i. We earneftly dofire his coming. 2. We take
all polTible care to have all things in readinefs for his kind recep-
tion, as lodging, convcrfation, banquets, and prefents. 3. We
go to meet him. And it is but jull that you perform thefe things
|n regard of Jtfus Chrift, whom you expecl.
i. Wift
* Ifai. xlv. 15. f Pf. xxx. 20- J St. Bern. 1. dedilig. Deo. Ibid.
Tke INSTRUCTION of Y o u T H
1. Wifh from your heart for his dear prefence, making ufe of
thofe words of David : As the hart panteth after the fountains of
ivattTSy fo my fold panteth after thce y God*. O my God, my
foul fighs after thee, and languifhes away with defires to poflefs
thee. Come, O my Lord, make hade, pardon me once more my
fins, and make me worthy of the favour which thou art about to
beftow upon me.
2. Make all things ready to receive him ; and although your
foul be already difpofed by confeflion, fee however, and examine
again whether there remain any thing that may be difpleafing in
the eyes of Jefus Chrift, fome fecret fin, fome irregular inclinations,
as a lie, an aver/ion againft your .neighbour, or any finful or dan-
gerous affection. Leave not the leaft of all thefe things in your
Iieait, but root them out by contrition and a fixed and fteady refolu-
tion to amend your life. Think of the converfation with which
you defign to entertain him, as foon as you have received him.
The moft acceptable is that which confifls of acts of faith, hope,
and charity : thefe are the moft agreeable offering you can pollibly
make him. Prepare yourfelf to prefent him your heart to love
him, and yourfelf to ferve him with all fidelity.
3. Go forth to meet him, and to invite him into your houfe by
good thoughts and holy affections, let my beloved come into hit gar-
den f. O Jelus, come into my foul, as into a garden, which much
delights thee. Make her worthy to receive thee, vouchfafe to take
away from her whatever may be ofFenfive to thee : adorn her with
the flowers which bed pleafe thee, that is, with purity and humility.
Come, O Saviour of my foul ; come and fave me by thy grace,
and deliver me from thole enemies, who defign my eternal ruin.
Of Acts of Charity after Communion,
PErform that towards Jefus Chrift which we are wont to do,
when a perfon of quality, whom we have long expected is
arrived. After the firft meeting and falutation, we conduct him
to the apartment prepared for him, and there we perform thefe
four things.
i. We give fome fignal teftimonies of our refpect, friendflup,
and acknowledgment for the honour we receive by his prefence.
2. We offer him the beft things we have, and fuch as may be
moft pleafing to him. 3. If we have need of his aiTiftance, we
beg
* Pf. xli. r. t Cantic. v. i.
in CHRISTIAN PIETY. 219
beg fuch things as we want. In fine, when he returns we give
him thanks, acknowledging the honour of the vifit, we renew and
repeat to him our proteftations of fidelity, friendfhip, and fervice.
Behold how you are to behave towards Jefus Chrijl, immediately
after communion.
As foon therefore as you have received the facred hoft with great
faith, and a profound humility, adore our Lord who is within you.
Then departing modeftly from the holy table, withdraw .yourfelf
into fome convenient place ; and employ yourfelf as follows.
Conduct our Lord, not into your body, fince he is there already,
but into the place of your foul wherein he moft delights, that is,
into your heart and affedtion ; that is to fay, fix your thoughts
upon him, and make als of adoration, love, and gratitude ; con-
fecrate to his divine fervice your foul and body, and prefent him
your petitions.
O my God and my Saviour Jefus Chri/f, I adore thee from the
bottom of my heart ; I firmly believe that I now poflefs thy body,
a living body, and therefore, by a neceffary confequence, thy blood
alfo and thy foul ; as likewife thy divinity, which was always
infeparably united to thy humility. I acknowledge that thou
art in me all thefe ways. O greatnefs of God, is it poffible that
thou fhouldft humble thyfelf fo low ? O goodnefs, how immenfe
art thou thus to remain with us !
Thou doft not only come to us, but thou beftoweft thyfelf upon
us for food and nourifhinent : and to whom ? to a poor and
wretched fervant as I am : a Lord to his Have : God to his crea-
ture : Jefos Chrijt to a finner. Although I had nothing mean
but my condition, I mould be unworthy to receive thee j but I
am become ftill more undeferving by my fins, and yet thou haft
the goodnefs, not only to fay to me as David faid to Miphibofeth^
thou jhalt eat bread at my table * : but alfo thou thyfelf art my
food and nourifhment. O divine goodnefs ! how have I deferred
fo great a favour ; who am I thy fervant that thoufiouldjl look upon
fuch a dog as I am ?
Ponder well upon thefe words, and confider what you were be-
fore by fin; lefs in the fight of God, than a dead dog in refpeft
of his mafter : and that you are now by his grace and favour
reftored to the number of the children of God, feated at his table,
and nourifhed with his body and blood. Next proceed to the aft's
of love and acknowledgment.
Afts
* 3, Kings ix. 7.
32 The INSTRUCTION of YOU'TH
AEts of hire toward* Jefus Chrift.
OMy God, what return mall I make for this fa fignal a favour,
and what fhall I do to acknowledge it ? Is it poffible that I
ihould not continually love thee, after this excefs of love which
thou hail fhewn me ? Thou haft loved me to that degree, as to lay
down thy life for my fake, and fnall not I make this return at lead,
as only to live for thee ? Thou hail communicated thyfelf at pre-
fent wholly to me, and fiiall not I from henceforth be wholly
thine ? O my God, permit me not to be fo ungrateful and fo iu-
fenijbie of this thy love and my own falvation. I am fully refolved
by thy holy grace, that I will be faithful to thee, and never depart
from thee by any difobedience to thy law. I will never forget
thy bounty, nor the favour thou haft done me in admitting me to
partake of thy mercy. I will love thee with all my heart. O my
God, my ftrength, my fupport, my refuge, and my deliverer.
Thou art my God and my all. What is there cither in heaven or
oa earth I fnould love befides thee? Thou axt'the God of my
heart, the inheritance and holy happinefs I pretend to ; I have
made choice of thee, and nothing (hall prevail on me ? to make
me change.
An Offering to Jefus Chrift.
'HAT {hall I give thee, O my Saviour, as an earneft of that
love which I have here now engaged to thee ? I have no-
thing worthy of thee j and if I had, I have nothing but what is
thine ou feveral accounts ; but fuch is thy goodnefs, thou art
Billing 'to accept from us what is thy own already. Wherefore
behold I here offer myfelf to thee, my body and foul, which are
new fanclined by the honour of thy divine prefence : I offer them
both to thee, fince at prcfent thou hail chofen them to be thy
temple : my body to be employed in thy fervice, and never more
to be an inilvument of fin ; my foul to know thee, to love thee,
tmd evermore to be faithful to thee. Blefs O Lord, the pre-
fent I here make thee: fandtify them both, fince they have
ferved thee for a temple. Permit not that my body be any more
defiled with fenfual delights, nor my foul by a will to commit any-
mortal fin. For my part I here refolve to ferve thee with body
and foul j I will take pains to correct their evil inclinations j I will
fight againft myfelf, renounce my wonted pleafures, my delights,
my palfions, my concupifcence, my anger, my pride, my ambition,
my own felf love, and laftly, whatever may offend thee my God.
A Prayer
iff CHRISTIAN PIETT. 121
A prayer to Jefus Chrift.
PRESERVE in my foul, O ray God, this holy resolution thou
haft here given me, and grant me grace faithfully to put it
in execution : I can do nothing of myfelf, and without thy aflii-
tance : I therefore beg it of thee with all my heart, that I may
conquer all the difficulties I {hall meet with in the way of ir.y
falvation. Look upon me with the eyes of mercy, have compaflion
on my weaknefs, and ftrengthen me daily with thy grace.
When you have finifhed all thefe acts, you may make ufe of the
prayers in your manual after communion, or other vocal prayers,
according as your devotion fhall dictate to you : and I fay the fame
alfo of the prayers which thofe books contain as a preparation to
communion. But all this is to be uriderilood, provided ftill that
you apply your chief endeavours to the practice of the acts of the
precedent virtues.
ARTICLE VII.
Ad-vice concerning the foregoing Forms of Faith, Hepe t and Cbaritj.
THERE are fome directions to be obferved concerning the
practice, which we have given you, of thefe tliree virtues
in order to communion.
The firft is, that it is not neceffary to employ them all every
time we communicate, becaufe they may be too long: but it is
enough that we infill particularly upon the practice Of fome one
of the three, and to direct the principal fruit of the communion
to that end. Thus you may chcofe for one communion the prac-
tice of faith, for the next, that of hope, and charity for the third :
yet never omitting fome act of each of the other virtues, when
one of the three is your principal exercife.
Secondly, that you may reap the benefit of any of thefe virtues,
you muft prepare yourfelf before-hand, by reading tire forms
which we have given thereof. You mufl read that which you
intend to pradtife ; and take notice of the acts, and endeavour to
underftand them well, and make them your own.
Thirdly, when the time of communion fhall be at hand, you
rnuil pradtife thefe acts as you read them here. But remember
that your heart go along with your words. To this end you mufl
read them leifurely, repeat and ruminate upon them within your-
felf, infilling upon thofe which move you moft. They are for the
mofb part words taken out of holy writ, collected on purpofe that
you
222 The INSTRUCTION of YOUTH
you may learn them with more eafe, and that they may make the
deeper impreflion.
To conclude and reap the benefit of the practice of thefe three
virtues, employ fome part of the day of your communion in pon-
dering upon what you have pra&ifed in the morning -, to this end
read the whole chapter which concerns that virtue, which may
ferve for a fpiritual leflbn on the day of your communion.
ARTICLE VIII.
Of Prayer to the Bleffed Virgin before and after Communion.
I Recommend to you moft earneftly, dear Theotime, not to for-
get to pray to the Blefled Virgin before and after communion.
Before communion, that you may obtain, by her interceflion,
the grace to communicate worthily, conceiving, as me did, the
Son of God in your heart before you receive him into your body.
And that you may be filled with thofe holy difpofitions, whereby
fiie merited to receive the Son of God himfelf into her womb,
particularly with thofe of purity and humility, which were the two
virtues by which (he attracted to her the Son of God : " She
" pleafed him by her virginity, and conceived him by her hu-
mility*."
After communion pray to her, that by her interceflion you
may obtain grace to retain fpiritually in your foul her Son Jffus
Chriji) whom you have corporally received, as fhe herfelf after
lhe had conceived and brought him into the world, preferved
him always in her heart, by means of that love which kept her
foul continually fixed upon her dearly beloved Son : a love where-
by (he enjoyed a greater happinefs, than (he did by being chofen
the mother of God. " The mother of God was truly happy upon
" this account, that me became his mother in the incarnation,
*' and conceived him in her body ; but without a doubt me was
" much more happy, becaufe ihe preferved him perpetually in her
heart by lovef."
Form in your underftanding a right notion of this happinefs,
and pray to the Blefled Virgin to obtain of her dear Son that he
remain for ever with you.
AR-
* St. Bernard. ' \ Vcn. Bsde horn, in Lucam,
. in CHRISTIAN PIETY. 223
ARTICLE IX.
How ive ought to fpend the Day of our Communion.
IT is an advice of very great confequence, to fpend all that day
in piety and devotion, wherein you have performed fo facred
an a&ion ; and to honour that day by the exercife of good works,
upon which God has been pleafed to fanftify you by his prcfence.
To fpend it otherwife is to fail in your refpeft to Jefus Chrijl :
and it happens but too often, that, by this neglect of our duty we
lofe the greater part of the fruit, which otherwife we might reap
from the holy communion.
What then you are to do, Theotime t on that day, is frequently
to call to mind, and ferioufly to reflect upon the honour you have
received, and which it is out of your power fufficiently to efteem.
Secondly, not to diftracl: your mind, either with vain diverfions,
or with unprofitable and frivolous difcourfe : but to be more
ferious, modeit, and referved in all the actions of that day, re-
membering what honour has been done you, when you were
chofen to be the temple of Jefus Chr'ift.
Thirdly, employ all that day in good works, as far as you are
able : the reft of the morning in divine fervice, or reading fome
book of piety. After dinner in hearing the word of God, aiHfting
at even-fong j and the remainder of the day in difcourfe with good
and virtuous perfons.
At night in your prayers be not unmindful to give God thanks
for your communion, and all the favours which he has beftowed
upon you. Befeech him moft earneftly that he will give you grace
to benefit yourfelf thereby the next day, and the remainder of your
life, and to put in execution all the refolutions you have made
upon this occafion.
But for the better compliance with thefe holy refolutions, re-
member that you renew them every day in your morning prayers,
even to the day of your following communion j and at night in
your examcn of conlcience fee and confider well whether you have
faithfully fulfilled them, or whether you have broken your promife,
and in what ; that fo you may fet yourfelf again in the right way
<jf the fen-ice of God.
AR-
824 The INSTRUCT r ON of YOUTH
ARTICLE X.
Of frequent Communion.
NOtliing now remains, but to exhort you to communicate of-
ten, tiear Tltotn;ie s and to fecure the great advantages which
God prefents you with in this divine facrament. It is in re.:lity a
great benefit to have communicated in the manner we have here
pointed out 5 but it" after this, one abftain a long time from ir, he
runs the danger of lofing the fruit of his foregoing communion by
rclapfing into fin, and the diibrders of his former life.
There is a certain proportion betwixt fpiritual and corporal
nourishment. This requires we mould take it as often as the
neceliity of our body fnall require : and we need it according as
the natural heat confumes our fubitance, and whatever contributes
to its fupport. The fame muft be laid of fpiritual food, which
ierves to repair the forces of the foul, continually diminifhed and
weakened by concupifcence, and all the paffions with which it is
ailauited. If thefe forces are not frequently recruited, the life of
grace is by degrees much weakened, and ifi the end entirely loft.
Now what ferves to repair them is the holy Euchariftj which re-
news our ftrength, and rcftores our foul to her former vigour,
weakening concupifcence, diminifhing our pnffions, prefcfving her
from mortal, nay even from venial fins, as we have already fuki.
After this, is there any necefiity of other motives to perfu-Ue
either you or any Chriftian, to frequent communion ? Certainly
thofe who are willing to do what is pleafing in the fight of Gcd,
and continue in his grace, have need of none. And as P fuppole 1
you are one of that number, I exhort you by the charity of Jefns
Cbrijly and by the excefs of love which he fnewed us, in belto-.v-
ing himfelf upon us in this adorable myftery of our falvation, that
you frequently approach to him in this divine facramentj to the
end that he may remain in you and you in him, as he himfelf
has promifcd.
Confider that your foul is always fick, and that its diftempers,
if neglected, may bring you to eternal death. Come then to this
great phyfician, who alone is able to cure you, and to preferve
you from death, by this bread which he has given : The bread that
I will give, is myjlejbfor the life of the world*.
Confider his earneft defire of relieving you in all your wants,
and the ardent love with which he preffes you to come to him.
Come
* Joh. vi. 52.
in
CHRISTIAN PIETT. 225
Conte to me y all you that labour , and are heavy laden, and I ivill re-
freJJj you : and you Jhall find rejt to your fouls *. They who are not
won with this endearing invitation, fhew themfelves as much in-
fenfible to the love which jefus Chrift has teftified for them, as they
are enemies to their own falvation ? Is it poflible that you ihouid be
one of thefc? Look to it, for if you be, you are not of the number of
the children of God : for children liften and attend to the voice of
their father, readily come to him, and efteem themfelves honoured
by his company, and especially by being admitted to his table.
What a fhame is it then for Chriftians fo to negledl fuch a trea-
fure, which is fo nigh at hand ! to be at the very fource of divine
graces", and not to benefit themfelves thereby ! to remain in the
death of fin, when the fountain of life is at their difpofal ! Why
will you die, O houfe of Ifrael f ? O Chrift ians, among whom God
has chofen his habitation upon earth, why do you fuffer yourfelves
thus to die, having the author of life fo near you, who invites you
to come, and threatens you if you do not accept his invitation ?
Crying out to you in a loud voice, Except you eat the flejh of the foil
cf man, and drink his blood, you foall not have life in you \. Adding:,
'he that eateth me the fame alfo fjn.ll live by me . Afte-r fuch flrong
-ciflurances, what excufe can we alledge before the divine tribunal
at the day of judgment for keeping ourfelves at fuch a diftance from,
the fountain of life, and preferring the ftate of death, and this
becaufe we are unwilling to partake of this living and life-giving
bread ?
Call to mind the feafl in the parable ||, where Frivolous excufes.
the matter of the houfe fhewed fo much anger
and indignation againfl thofe who refufed to come, after they
had been fo folemnly invited. They excufed themfelves the bed they
could, fome on account of their affairs, others their pleafures ;
one faid, he was obliged to go to his country houfe ; another, that
he went to try the oxen he had bought ; and the third, that he
was taken up about his marriage ; but not any of thefe excufes
were admitted, they were all rejefted as frivolous pleas, and they
who made them were all judged unworthy of being ever admitted
to that banquet. This is the method which God will ufe towards
Chriftians who refrain from the facraments, upon thefe vain pre-
tences which they ufually frame to themfelves; for all their excufes
will be condemned and rejected.
Vol. II. . Q^ To
*Mar. xi. a g, 29. f Ezech. xxxiii. n, J job. vi. 54. Joh.vi.jS.
U Luke xiv.
226 The INSTRUCTION of YOUTH
To thofe who excufe themfelves on account of affairs and em-
ployments of the world it will be anfwered, that there is no concern
of fuch importance as that of their falvation, which therefore they
ought to prefer before all other things. And they will be re-
proached for having preferred their temporal concerns before their
eternal happinefs, and made more account of this world, than of
the grace of God.
To thofe who excufe themfelves with the indifpofitions of their
foul, faying, that they have not that virtue which is required for
frequent communion, one may reply, that their excufe is but too
true, yet it is a very bad one j for it is their duty fo to live, that
they may communicate frequently, and to ufe their utn;oft endea-
vours to render themfelves worthy.
Laftly, we mail find that there is no other caufe why people
communicate but feldom, befides their floth, their indevotion, and
fear, left, if they mould frequent the facraments, they would
henceforth be obliged to live holily ; and in fhort, an unwillingnefs
to amend their lives, and a defire to remain in their fins, and to in-
dulge their pleafures, their covetoufnefs, ambition, and other paflions.
Avoid this great misfortune, this fault fo common among
Chriftians, who flight in this manner their falvation, and the
great advantages which by the goodnefs and mercy of God are
offered them. Learn in time to fet a great value on them, and
to avail yourfelf of them, approaching frequently to thefe divine
myfleries instituted by God, as the means of your falvation.
Begin this method from your youth, and continue it thence-
forward all your life, that you may perform it better and better,
the oftener you approach to the holy table.
ARTICLE X.
When and how often iue cugkt to communicate.
THE time which you ought mod common-
ly to obfcrve in your communion, is
in a month. that of every month ; fo that you fhould not
exceed that fpacc without affording this divine
nourifhment of the holy Eucharift to your foul.
It is difficult to abftain fo long without finding the want of this
help to refill the temptations of your fpiritual enemies, and to re-
prefs the paffions which fpring from your age. ' You have need of
ftrength, whereby you may U able to withftand the Devil, as
>f a good prcfervative againfl yourfelf: the one and the other
you.
in CHRISTIAN PIETY. 227
you will find in the holy communion. Wherefore it is fit that
you have recourfe to it, as the wants of your foul fhall require.
Befide, it is neceflary that you grow up and encreafe in the
fear of God, and in all Chriftian virtues, faith, hope, charity,
humility, temperance, modefty, and the reft ; which you can never
do, if you communicate but feldom.
Take this then for a general rule, to com- Oftner on fome
municate once a month, and oftener in either occafions.
of thefe cafes :
Firfl, when there happens any folemn feaft, as of our Lord, or
of the blefled Virgin, which you fhould never let pafs without/
receiving the blefied facrament, as well to honour the feaft by this
facred action, as to make yourfelf worthy of partaking of the
graces which God more liberally diftributes, in confideration of
the united prayers of the faithful on thofe days.
The fecond is, when you perceive in yourfelf any confiderable
want thereof, as when you are aflaulted with more violent, or
more frequent temptations than ordinary \ for then you muft have
recourfe to this remedy to ftrengthen you, left you fall into mortal
fin.
And if by misfortune you are already fallen therein, for want
of due precaution (which eafily happens, not only to young people,
but to many others, who are not fenfible of the evil before it be
already committed) in this cafe, Theotime, take care to confefs your
fins forthwith , and as for communion, take the advice of your
ghoftly father, whether it be to receive that day, if he find you
fufficiently difpofed, or to defer it fome days longer, during which
time you may prepare yourfelf for it, by doing penance for your
fins, and deploring in the prefence of God the mifery which has
befallen you.
This is what you are to obferve concerning More frequently
the frequency of communion, whilft yet you when more advan-
are young. When you mall be more advanced ced in age.
in age, in judgment, and in the love of God,
you may communicate more frequently ftill, according to the
counfel you {hall receive in that point, fuppofing you have a
good guide, and according to the defire you fhall find in yourfelf
to advance in virtue, and in the fervice of God: which dcGre,
however it ought to be always very vehement, {hould daily m-
creafc in you.
But I advife you at all times, and efpeciivlly in youth, carefully
(^3 to
X
228 The INSTRUCTION of Y o u T H, feV.
to avoid three faults, too common amongft thofe
Avoid three faults, who communicate upon fet days. The firft is,
of communicating through cuftom, without
propofing to themfelves an end or defign in their communion.
The fecond is of communicating with little or no preparation, and
without devotion. The third is of reaping little or no benefit,
perfifting Hill in the fame vitious habits of innumerable venial, and
many times mortal fins.
Thefe are three faults which prejudice frequent communion in
an high degree, and which make one lofe the greateft part of the
fruit thereof, and render it oftentimes rather hurtful than profit-
able to us. Let it be your chief care to avoid them, and to this
end remember every time you communicate, to comply with thefe
three duties directly oppofite to the former faults.
Firfl, always propofe to yourfelf a good
Three duties of end, which you hope to compafs by means of
communicants. your communion ; fuch as is above-mentioned,
viz. to pleafe God, to advance in his grace,
and to ftrengthen yourfelf in virtue.
Secondly, Prepare yourfelf always the bed you can, and endea-
vour to ftir yourfelf up to great devotion ; and to this effect take
care that you put in practice the directions we have formerly given
on this fubject. See Vol. I. Part II. Chap. IX, X.
Thirdly, endeavour to amend your evil habits, and to make
good ufe of the graces you received by means of this bleffed
facrament. It is a matter of high concern, and of which you
ought to take fpecial notice.
Remember that there are two faults which
To communicate you ought equally to avoid in the- holy com-
ftldom y or to no good munion. The one is to communicate too fel-
effecly equally dan- dom ; the other is to communicate often, but
gerous. to no good effect. By the firft, one neglects and
lofes the" graces of God; by the fecond, one
abufes thofe which one has received: both which lead directly
to damnation.
Fly thefe two rocks fatal to falvation. Communicate often with
the above-mentioned difpofitions ; and by holy communion amend
your life, and advance in virtue, and the love of God. If you do
this, Tbeotime, the bleffing of God will attend your devotion, and
he will daily mower down new graces upon your foul, that you
may better ferve him all the remainder of your days in this, and
enjoy him in the next life for evermore. Amen.
IN-
INSTRUCTIONS
O N
PRAYER.
PART I.
On prayer in general.
THAT I may treat upon prayer in a proper manner, I ought
to begin with praying : I ought to befeech God to impart
to me that light, which I much need in fupplying you, Theot:me t
wjth all necefiary inflructions on this fubject; and to give you
grace to comprehend and follow my directions. Let us therefore
jointly repeat that petition, which the difciples of Chrift made to
their Mafter^, Lord t teach us to pray *.
CHAP. I.
On the excellence of prayer.
IT is to be hoped, Theotime, you fay fome prayers every day:
but do you ferioufly reflect upon the excellence of the action
which you perform ? Three things, if confidered, may give you an
exalted notion of that holy exercife ; the honour of converfing
with God; an unlimited permiflion to requeft whatever favour
you defire ; and a full aflurance of obtaining it. What can the
world afford that is comparable to this privilege !
Think, if you be able, what it is to converfe
with God, with him, whofe fovereign majefty By prayer you
filleth heaven and earth, who by one word converfe ivith God.
made all creatures out of nothing, and whom
the Angels never behold but ftruck with dread and filled with ad-
Q^3 miratiom
* Luke xi. i.
230 The INSTRUCTION cf YOUTH
miration. The mere fight of a temporal Prince is often efleemed
a happinefs ; and to be indulged the honour of a converfation with
a Royal perfonage is reckoned a fingular favour. What then do
you think of the honour which you enjoy, of free accefs whenever
you pleafe to the prefence of God, and an uncontrouled liberty of
addrcffmg your difcourfe to his Divine Majcfty. O Tkeotime, if
on the one hand, you confider your own empty vilenefs ; and on
the other, the aweful grandeur of the Almighty, you will be
amazed at the excefs of honour which is done you when you are al-
lowed to fpeak with God. / will fpeak to tny Lord, faid Abraham,
whereas I am but dufl and afhes*. If this favourite fervant of God
looked upon himfelf not worthy of fpeaking to his Creator ; what
fhould we think of our own bafenefs ? How full of awe mould be
that refpecl: with which we approach the Omnipotent feated upon
his throne, and attended by his whole heavenly court !
But if it be a fingular honour to be allowed
You prefent to to fpeak with God when you pleafe , what a
OtManj tfej&eft. happinefs fhould you deem it to be perpetually
empowered to prefent to him any requeft what-
foever, provided only it be confident with what is right. A grant
of this ample extent was never made by the moft munificent
Prince to his moft cheriihed favourite. This is the peculiar bounty
of the Almighty. The infinite diftance betwixt his greatnefs and
our littlenefs, his holinefs and our finfulnefs, and the infinite value
ef that grace which we crave, fo far from inclining him to forbid
us his prefence, rather induce him to be more urgent in prefiing
us to come to him, as if he feared left our confcioufnefs of want
of merit fhould retard us. Hence that encouraging invitation of
Chrift : AJk y and itjball be. given you f .
From the words of Chrift juft quoted it
You are fare to might feem fufficiently manifeft, that this en-
obtain it. couragement to offer to God whatever petition,
we defire is accompanied with a full afiurance
of obtaining the purport of our requeft. But becaufe a favour fo
extraordinary, by which humble prayer is enabled to withftand
or even to vanquifh the Almighty, could not eafily gain credit,
the Holy Ghoft has been pleafed to afford us inconteftable proofs
of this truth.
If we open the Old Teftament, there we find it afferted : The
L:rd is nigh unto all them that call upon, him; unto all that call upon,
him
* Gen. xviii. 27. f Luke xu g.
in CHRISTIAN P i E T 7. 231
him in truth*. The Lord hath heard the deftre of the pcor\. There
we find Mofes full of that amazing intrepidity which emboldens
him to fet himfelf up to oppofe Almighty God, though the divine
arm be ftretched out to deftroy the people of Ifrael ; and the Lord
of the Univerfe, as if too weak to refift the efforts of his own
creature, exerted only in prayer, gently expoftulates with him,
and meekly defires him to defift, in thefe words of aftonifhing
condefcenlion : Let me alone, that my wrath may be kindled againjl
them\. At another time we find God, as if fearing the confe-
quence of an humble entreaty, forbidding his Prophet Jeremy to
bind his avenging hand, or to alter his angry refolution by prayer:
Do not thou. pray for this people, and do not ivithjland tne. Need we
any other proof of the efficacy of prayer ?
You will, however, Iheotime, be more fully convinced of the
powerful effect of prayer, when you read the Gofpel, and there
obferve what pains our BlefTed Saviour feems to take, to put it be-
yond a doubt that no prayer we make will ever be fruflrated of its
aim. To this purpofe he engages his word: Ajk, and you pall
re-ceive\\. He confirms his promife with an oath in thefe folemn
terms: Amen, amen I fay to you ; if you ajk the father any thing in
my name Ix 'will give it you^. He illuftrates this truth by the fa-
miliar example of a father, who never refufes bread to the entreaty
of his fon ** j and by that of an unjuft judge, who yields to the
inceflant felicitations of a troublefome widow, though neither the
fear of God, nor any regard for man makes impreflion upon his
heart f f . Then he concludes, that if men, being evil, cannot rc-
fufe to prayer the conceflion of good gifts, much lefs can God,
who is bounty itfelf, refufe any benefit, and efpccially the good
fpirit to them that ajk him\\.
From thefe confiderations proceed thofe high encomiums which
the Holy Fathers* lavifh upon prayer, when, amongfl many other
commendations, they term it, an elevation of the foul to God, an
entertainment with God, or, as S. Bernard exprefTes it, " A fa-
4( miliar communication of the foul with God, while ihe is inflamed
' with love and penetrated with humility .
C H A P.
* Pf. cxliv. i&. t Pf- fecund. Heb. x. ro. 4 Expd. xxxii. 10. Jer
vii. 16. !] John xvi. 14- U John xvi. 23. **Lukexi. it. ff Lake xvii:>
J;j: Luke xi. 13. <j S. Ber. trac. de via iblit. f: irac, de inter.
232 INSTRUCTION of YOUTH
CHAP. II.
On the necejfity of prayer.
IF prayer be a noble exercife of the foul, it is alfo one of the
caufes, and one of the conditions of our falvation. This ap-
pears from the folicitude with which this duty is prefled upon us
in holy writ. Let nothing hinder thee, fays the wife man, from
praying always *, The fame duty of praying always is inculcated
by Chrift f, and his Apoftles^. St. Paul in his epiftle to the
Ephefiansy fpeaking of the means of refilling the enemies of our
falvation, recommends prayer as the laft refource, and as a power-
ful auxiliary which gives vigour to all other endeavours: Praying
at all times in thefpirit: that is to fay, above all things forget not
prayer, what other helps foever you employ.
It is ordained by our Creator that prayer
Prayer is neceffary fhould be necefTary both for the obtaining of
for gaining heaven, life everlafting, which being a gratuitous gift
of God, he has an unqueftionable right to
eftablifh the conditions upon which it fhall be gained, and for
the performing of thofe good works to which eternal life is pro-
mifed. Thefe good works are avoiding evil and doing good, the
evil we muft avoid is fin, which is incompatible with the felicity
of heaven into which there Jhall not enter any thing dcfJed\\. The
good v/e muft do, is the practice of the feveral virtues which merit
heaven. But none of thefe things can be performed without the
grace of God, which is not ufually obtained but by prayer. :
In order to avoid evil we muft engage with
Prayer is necejjary mighty enemies which wage a perpetual war
for avoiding evil. againft us. We muft refift the Devil, that
determined adverfary of man, who feeks all
pomble occafions to draw us into fin. We muft fight againft the
flefh, that domeftic foe which is confederate with Satan, and
always watching to betray us into his hands. We muft beware
of the world, which ftudies to impofe upon us by falfe maxims
and to decoy us by ftratagem into its fnares. The exertions of
thefe our enemies are fo indefatigable, that we are not fecure one
moment without the fupport of the grace of God; hence, as
prayer is the ufual channel through which divine fuccours are con-
veyed,
*EccIi.*>Ui 9a . f Luke xviiJ. i. J i Pet. i?. 7. Rom.xii. iz. I TheiT.
y. 17. Epljef. v i. 18. || Apoc. xxi. 27.
in CHRISTIAN PIETY. 235
Veyed, we 'are exhorted by oar Redeemer to be earneft in imploring
die divine protection: Watch ye a;:d pray that ye entir nut into
temptation *.
Divine grace is not lefs requifite in perform-
jn< T good works, than in avoiding tin. We are Fra\c>' is nectf-
not even able to entertain one good thought 'faryfor iloin^ good,
conducing to eternal happinefs, unlefs the
grace of God enlighten our underftanding to difcern it, and move
our \vill to embrace it : this is the doctrine of the Anoftle f . It is
impoffible we fhould believe in God, hope in him, or love him as
we ought, or duly repent our fins, without the previous grace of
the Holy Ghoit: this is a deciilon of the Church!. 1'u'c the more
we need the grace of God, the more necefiary is prayer. For
though our Lord be ever ready to afford us all requillte aiTiftance,
he generally expects we mould afk for it: A/k y and it (ball be given
you ; feel;, and you JJjall find : knock, and it Jaall be opened to you. For
every one that a/keth y receiveth : and he that feeketh, findeth : and to
him that knocketh, it Jball be opened $. No pro mi fe is made to thofe
who neglect to comply with this injunction.
There is however one difficulty in this
matter : why mould God require us to fue to A difficulty an-
him for that, which he already knows we jhvered.
want ? Not for his own information : he knows
all things. Not to render him propitious : he is goodnefs itfelf
and unchangeable. Yet this difficulty St. Augnjline and other
Fathers of the Church have refolved.
They anfwer, that Almighty God in obliging us to fue for
grace has had regard to his own honour, and our falvation. He
has had regard to his own honour ; for in obliging us to pray for
his favours, he has given us an opportunity to recoiled the need
we have of them, and to acknowledge that all bleffings, cfpecially
fuch as direttly tend to our falvation, are his gift. He has like-
wife by that obligation brought his favours into greater efteem ; for
men are but too apt to undervalue that which cofts them nothing.
" What we have longed for a confiderable time is fvveet in the
" acquifitiop; but what we obtain the inflant we wifh for foon
" falls into difregard *>."
But perhaps in laying upon us the obligation of prayer our
bountiful Lord has had lefs regard to his own honour, than to our
falvation.
* Mat. xxvi. 41. f 2 Cor. Hi. 5. t Con. Trid. SefT. 6. can. 3- Mat.
vii. 7. 8. <I St. Aug. Ser. 5. de verbis Dotn.
234 7fo INSTRUCTION of YOUTH
falvation. He has hereby occafioned us to exercife three great
virtues as often as we pray; humility, byconfefling our indigences;
hope, by truiling that his goodnefs will relieve us; and charity, or the
love of God, for nothing conduces more effectually to kindle af-
fection in our heart, than ample and unmerited favours, fuch as
thofe for which in prayer we own ourfelves indebted to the divine
liberality. We might add that prayer prepares us to receive more
abundant graces, in as much as it enlarges our heart by defire. St.
Aujlin thinks this the great reafon why the Almighty fo earncftly
exhorts us to perfift in prayer ; that we may thereby be difpofed
to receive, what he is difpofed to grant. This
Remark. learned Saint aflerts, that " Our eternal feli-
" city, which far furpafles what either eye
" hath feen, ear heard, or ever entered into tire heart of man, will
' be proportionable to the fteadinefs of our faith, the ftrength of
" our hope, and the ardour of our defire *." His aflertion deferves
attention.
CHAP. III.
On tivo kinds of prayer ; mental, and vocal.
THERE are two kinds of prayer; the one called mental, the
other vocal: both which St. Augufline mentions ; defcribing
the one, that prayer which the heart produces when it exprefles
interiorly its own affections ; the other, that which utters in words
the fentiments of the heart f .
,f ... r -: When we pray, we not only beg pardon of
Mental prayer, r
God for our fins, and implore thofe bleflings
whereof we feel thtT'want ; but adoring God whom we love with
our whole heart, we humbly profefs our dependence on him as the
Creator of ail things ; and returning him thanks for pad favours,
we own ourfelves indebted to him for our very exiftence, for all
the endowments of our body or mind, for the remiflion of our
fins, and for whatever virtue we poflefs ; we alfo reproach our in-
gratitude in making the benefits of God an occafion .of offending
him, inftead of pouring forth our fouls in the warmeft teftimonies
of thankfgiving for bleflings, which, if worth dcfiring, ought
fiirely to have been efteemed worth a return of thanks, according
40 the advice of the ApoftleJ. Now which of thefe duties cannot
we
*St.Aug.ep. m.adrrobara. f St. Aug,ep.xax. } iTheff.v. i8.Pbil.iv. if.
in CHRISTIAN PIETY. 235
we perform interiorly in the heart, or, as St. Paul exprefles it,
praying in the fpirit * ? Indeed, mental prayer being a filent inter-
courfe of the foul with her God, is frequently the moft profitable
kind of prayer ; in it the mind is often more attentive, and the heart
more ardent in its defires, and more urgent in its requefls. Which
made St. Augufiine fay : " The great affair of our falvation is advan-
" ced more by fobs than by fpeeches; more by tears than by words."
Yet vocal prayer, which recites with the
lips certain forms of addrefs to God, fuch as Vocal prater.
are found in the Pfalms of David, in the office
of the Church, or in approved books compofed to aflift the faith-
ful in praying, is very beneficial, often a great help in fupplying
us with proper thoughts when we difcourfe with God, and fre-
quently necefTary to fix the attention, when perfons are not ac-
cuftomed to pray without a book. Befides, the body mould concur
with the foul in paying homage to our maker. Hence exterior
acts of adoration expreffed in words and deeds, and denoting inte-
rior veneration, have been always ufed by holy perfons. Hence is
derived the folemnity offacrifice, which is performed by offering
to God the life or the very being of fome creature which is con-
fumed in his honour, to fignify his fupreme dominion over the
whole creation ; which chief act of religion has been pra&ifed not
only by the fervants of God in all ages, but alfo by the heathen
in wor (hipping falfe Gods.
Hence too originates the external fealty of praife recommended
by the royal Prophet as an offering pleafmg to God : Offer to God
the facrifice of praife ; and pay thy voius to the moft'High\. But
whether you ufe vocal prayer, Theotime, or praclife external acls cf
religion, you fhould be convinced that your merit does not fo much
depend on the prolixity of your prayer, or the the duration of your
pious exercife, as upon the fervour of your heart. " Let your
* l prayer be importune, not diffufe :."
CHAP IV.
On the conditions of Prayer.
THAT prayer may be acceptable to God
it muft be accompanied with certain i. Attention.
conditions: the firft of which is attention.
Without
* Ephef. vi. 18. f Pfalm xlix. 14. J St. Aug. ep. m.
236 The INSTRUCTION of YOUTH
"Without attention all lip-worfhip is but the fhadow of prayer : it
is but mocking God. True prayer is, " A cry of the heart *."
But what is meant by attention in prayer ? St. Thomas f diftin-
guiihes three kinds of attention : one, to the words ; when we take
care neither to fupprefs words, nor to clip or mumble them ; but
to articulate every fentence entire : another, to the fenfe or meaning
of the words : and a third, to God whom we accoft, and to the
fubject whereof we intend to fpeak to him. The fecond kind of at
tendon not being in the power of vhofe who do not underftand the
words which they pronounce, the firft and third may fuffice. But
" It cannot be expected God will liften to our prayer when \ve do
" not attend to it ourfelves |."
Yet fomething muft be allowed to human
Dijlraftions in weaknefs. The mind of man in its prefent
prci'jer. ftate being furrounded with corporal objects,
cannot eafily raife itfelf to thofe which are
fpiritual ; and when it does apply its thoughts to fpiritual things,
it is foon called off by objects which prefent themfelves to the
memory or imagination. It cannot therefore be required of man,
that, while at prayer, he keep his attention perpetually fixed.
When he begins to pray, let him remind himfelf of the prefence
of God to whom he fpeaks, and of the matter which he propofcs
to make the fubject of his prayer ; repenting of that immoderate
diflipation to which he may have given himfelf : then let him re-
call his thoughts whenever he perceives them wandering, placing
himfelf repeatedly in God's prefence, and he need not be appre-
hcnfive on account of the diftradtions which trouble him ; they are
all involuntary, and neither offend God nor leflen the merit of his
prayer.
Devotion is a condition of prayer not lefit
2. Devotion,. riecefuiry than attention. Every one efleems
it , though few know what it really is. True
devotion is a difpofition of the heart which makes us perform with
affection and fervour all actions that belong to the fervice of God.
It is related of the people of Ifrael, that they offered firft fruits to
the Lord ivith a devout mind : and that when God commanded
Mofes to build the tabernacle : All both men and women, with devout
mind offered gifts \. If thefe rich offerings could not pleafe God
without
* St. Aug. in Pfalm cxviii v. 145. f a. a. q. 83. a. 3. J St. Greg,
apud. St. Thomas hie. Exod. xxxv. ax. \ Ibid. v. aj.
in CHRISTIAN PIETY. 237
without the zealous fervency of the devotion of the heart ; what
is there in prayer that could pleafe him without devotion ? What
is there in prayer that could be fo acceptable to the Deity, as to
merit divine favours, unlefs the heart were dedicated to God by
the ardour of devotion !
The devotion here fpoken of is not confined Exterior and
to that fan&ified compofure of the exterior, interior devotion.
which lifts up the eyes, wrings the hands,
bends the knees, or throws the body proftrate upon the ground.
Devotion is chiefly in the heart, and comprifes three pious acts ; a
refpeEt for the Divine Majefty, an bumtile acknowledgment of the
wants of the foul, and an earned defire to be aflifted by the good-
nefs of God. Exterior devotion is often mimicked by the pious
groans and holy gefliculation-, of the hypocrite. Yet true interior
devotion does not renounce outward actions which proceed from
the abundance of the heart, or which contribute to affect the foul ;
but it feeks retirement hi the ufe of uncommon geftures. In pub-
lic it (huns fingularity, which might produce vain glory, or bring
devotion into difrepute. It hates all indecent lolling, gazing or
pratling ; but is fond of an humble pofture, and a model! comport-
ment, which mew the heart is full of the action which it performs,
It cannot be doubted but mortal fin is a
great obftacle to the effects of prayer; becaufe 3, To dc/ire to
a perfon in the flate of fuch fin is unworthy of be in the fiats of
God's favours; and as long as he is pleafed grace.
with his condition, and turnetb away bis ears
from hearing the law, his prayer fiall be an abomination *. But the
moment he biimbletb bimfelf y and defireth to be converted from
his evil ways, his prayer /ball pierce the clouds }-. The publican
mentioned in the Gofpel was a Tinner when he went up into the
temple to pray ; but he implored the divine mercy ftruck with for-
row to the heart ; and his prayer was fo agreeable to God, that
he went down to his boufe juffified\. He is the model and the en-
couragement of repenting finners.
We need not wonder that to pray ihould be 4. To pray in
an effectual method to draw down heavenly the name ofChriJi.
benedictions, when we reflect that every favour
we obtain by prayer is granted not fo much to us, as to ChrL'i,
nor fo much for our fake, as for the fake of Chrift : our
Bleffed Lord himfelf having directed that all our requells
mould
* Prov. xxviii, 9. f Eccli. xxxv. si. J Luxe xviii.
238 The INSTRUCTION of YOUTH
Ihould be prefented in his name : If you ajk the Father any thing in
my name y he will give it you *. But thofe people are far from pray-
ing in the name of Chrift, who petition for any thing detrimental
to their falvation : fuch perfons abufe their Saviour, inftead of
making him their Mediator. Nor do thofe Chriflians anfwer the
intention of their Redeemer's injunction to pray in his name,
who are ever anxious in foliciting for temporal bleffings, but cold
and indifferent when falvation is their concern. If they make
vows, or pray with more than ordinary fervour, you may be almoft
fure they wifti to be delivered frm fome temporal calamity, or defirc
fome worldly advantage for themfelves or their children. A vow
to give an alms, or to perform fome pilgrimage in order to acquire
chaftity, humility, or any other virtue, or to efcape fome dange-
rous occafion of fin, is rare indeed : although Chrift gave his life .
to refcue us from fin, and to purchafe for our fouls the ornaments
of virtue.
We are not however forbidden to pray
Hoiv to pray for for temporal things, as we are not forbidden
temporal bleffings. to defire themf. But our principal reafon for
defiring them mould be, that we may make
them conducive to the glory of God, and our own eternal happi-
nefsj. How criminal would it be to make fin fubfervient to their
attainment! We mould not even afk for fuch delufive poflefiions,
but with a degree of apprehenfion left they mould turn to our
fpiritual ruin. " When you pray for the things of this world,
leave the granting or the refufing of your requeft to God, the
" phyfician of your foul, who knows belt how to diftinguifli the
" medicine from the poifon." In fhort, Theotime y in this regard
(lick clofe to the rule of Chrift : Seek ye firjl the kingdom of God and
his jnjlicey and all thefe temporal things Jhall be added unto you: as
f-ar as they may be fubordinate to your eternal welfare.
If perfeverance gives an additional value to
5. Perfeverance. all good actions, this is as far more particularly
true of prayer, as prayer is a duty of greater
importance. On this account our Lord in exhorting us to pray
makes ufe of the terms feeding and knocking ^f, becaufe when a per-
fon feeks what he has loft, <tr knocks at a door which remains
fliut, he commonly periifts for fome time. On this account alfo
he
* John xvt. as. f ft. Tho. 2. a. q. 84. a. 6. J Ibid. St. Auc.Scr.
J3. de verb. Dual. *F Mat. yii. 7. -
in CHRISTIAN PIETY. 239
he reminds us that a perfon may fometimes wreil from his friend
by the importunity of perfeverance favours not granted to the
allurement of affection*. The Almighty, though determined to
make us partake of his bleffings in due time, does not always im-
part the tokens of his kindnefs as foon as we defire : perhaps he
gives us patience under afflictions, while he differs removing
them ; thus he acted with his Apoflle , beftowing on him that
fhield of fortifying grace, which enabled him to ftand victorious
amidft the affaults of Satan, inftead of withdrawing him from
many haraffing temptations f. He acts like a good phyfician, who
rather prefcribes " according to the nature of the difeafe, than
" according to the inclination of the patient:}:."
CHAP. V.
On joining almf deeds and fajling with prayer.
ALmfdeeds and falling though diilinct virtues from prayer,
are however its proper attendants, and may therefore claim
a place next to its conditions.
Failing and other corporal auflerities help
much to the exterminating of fin, which is the Fafting.
chief obilacle to the efficacy of prayer. The
foul preflingly invited to lay her wants before her God, is too
feeble to rife to heaven whilft weighed down by the encumbrance
of earthly attachments, or whilft fhe indulges criminal inclinations
which glue the heart to creatures : but failing and other macera-
tions of the fleih, mingling a wholefome bitternefs with the objecls
of concupifcence, contribute to wean and to difengage our fenfual
affections ; until our mental powers recovering their liberty take
their flight upwards to tender their vows and fupplications to their
Creator. That the chaftifement of the body by mortification is a
fuitable and a very ferviceable fupply to prayer, might be fhewn
from many concurrent inilances recorded in holy "VVritj.
The maxims of facred Writers, the docu-
ments of the Holy Fathers, and the practice Almfdteds.
of the Church in recommending failing as a
proper attendant on prayer to facilitate its afcent to heaven, join
in the fame advice the exercife of almfdeeds, that our humbly
prayer
* j L-.ike xi. f ^ Cor. xii. ?* Aug. in Pfslm xii. a Ef;i. i, 4-
T 1 ''' *. -D?9. is. 3., Aft. xiii. 3, Sec.
240 The INSTRUCTION of YOUTH
prayer may obtain a favourable audience from the Deity. Chari-
table oifices attract the divine regard, and provide for the pious
author the friendly fupport of heaven in time of need. Shut up
dins in the heart of the poor, and it Jhall cbtain help for thee againjl
all evil*. Do n^ forget to do good and to impart : for by fuch fafrijices
God's favour is obtained-^. That memorable protection, which one
of the higheft Angels, commiffioned by the great Sovereign of the
Univerfe, afforded with affiduous attention to ycung Tcby in diflrefs,
was the effeft of prayer though not without her lifter-attendants,
falling and almfdeeds ; of prayer, which in fuch company is prefer-
able to treafures of gold}.. Wherefore, Theotime, " If you be
" defirous that your prayer fhould fly up with rapidity to the
" throne of God, mount it upon the wings of almfdeeds and
" failing ." See Vol. I. Part. IV. Chap. XXII.
CHAP. VI.
On the time and place for prayer.
PRAYER being a duty of the utmoft im-
portance, it is natural to enquire when
fniyer. and where we ought to pray ? Chrill himfelf
appoints the time, telling us *, V/e ought always
ty pray^H. What ! Should we alw r ays have a prayer-book in hand ?
Should we be always upon our knees ? Or, at IcaR, fhould our
mind be perpetually without interruption elevated to God? Certain
bigoted Zealots who anciently maintained this extravagant expla-
nation of the words of our Saviour, were cenfured by the Fathers
of the Church as Heretics, under the denomination of Etictifes,
or, perfons ever praying. And furely with great reafon ; for
though David faid : / ivill blefs the Lord c.t all times, his praife Jhall
be always in my mouth fl : It cannot be fuppofed that neither his
lips nor mind were ever otherwife employed. He praifed God
very frequently : and fo ought we to pray. He never let pafs any
long time without praifmg God : fuch Ihould be our praclice with
regard to prayer. They who neglecl the duty of prayer though
but for one whole week, muft have very confined notions of their
dependance upon the Almighty, and the multiplicity of their own
exigencies.
* Eccli. xxix. 15. f Heb. xiii. 16. J Tcb. xii. 8. St. Aug. Ser.
Co. de tern. ^ Luke xviii. i. |j Pfalm xxxiii. a.
in CHRISTIAN PIETY. 241
exigencies. It is to be feared that fuch floth puts a grievous affront
upon their Creator, their Preferver, their conftant and difmterefted
Benefactor. At leaft, if fuch wilful omiflion be continued for
one month, who will pretend to exculpate it from the guilt of
mortal fin ? What then fhall we fay of thofe fluggards, who let
entire years flip away, whilft they doze on, locked up in habitual
indolence !
O my dear Theotime> have a horrour of fuch conduct. Make it
your daily practice to pray to your Creator upon your bended
knees morning and evening : and to hear mafs devoutly as often
as you can. See Vol. I. Part II. Chap. XI, XII, XIII. Make it
alfo your cuftom to begin your principal actions in the day with
raifmg up your heart to God in order to beg his bleffing upon
what you do. If you have the misfortune to fall into fin; imme-
diately return to God by contrition. If you apprehend being
feduced by (in; pray that you may not be tempted above your
ilrength. Pray when you overcome temptation, returning thanks
to your Deliverer. Pray if in danger of death : but forget not, as
too many do, to offer your firfl prayer on that oceafion for the
pardon of your fins, and for an eternal union with God, whom
you defire to love with your whole heart. In fhort, perform every
action with fuch piety, and fuch a total oblation of your heart to
God, that the moft trivial may be ennobled by that royal virtue
charity, which refiding in your bread actuates every motion of
your foul. Thus will you pray without ceafing, as much as the
Holy Ghoft requires.
Our faith teaches that God is every where : T'he place for
and therefore we may every where have re- prayer.
courfe to him by prayer. Yet fome places are
more favourable to that attention, devotion, and refpect, which an
action fo facred and fo tremendous demands. If our prayer be
private, and unconnected with that of others, our Saviour advifes
retirement into our clofet *. But when we act in concert with
others in public prayer, he fends us to fome place fet apart for
divine worfhipf; and honours fuch place with the diftinguifhed
appellations of houfe of God |, and houfe of prayer .
The prayer we make in public at ftated times
has certainly many advantages, if performed Public prayer,
in a becoming manner. On thofe occafions
Vol. II. R our
* Mat. vi. 7. f Luke xviii. la. J Mat, xii. 4. Mat. xxi. 13.
242 ST7^ INSTRUCTION of YOUTH
our fouls are moved to greater devotion by obferving the religious
behaviour of our brethren ; and our own piety may help to their
edification : our feeble endeavours are fupported by the firmer
virtue of our neighbours ; and our fuffrages combined with theirs
offer a kind of holy violence to heaven. See Vol. I. Part II.
Chap. XXII.
But if private devotions were entirely omit-
Private prayer. ted, our fouls would be often apt to languifh
for want of that fpiritual nourifhment they
receive from prayer ; for we have not always an opportunity of
afiernbling in public worfhip. During intervals between the times
of the public fcrvice of the Church, our clofet is a good afylum
into which we may retreat from the diftraQions of the world, and
fhut out with the crowd, and the buftlc of temporal affairs, many
incitements to hypocrify and vanity which might molefl our fweet
intercourfe with God.
Wherefore, Tkeotime, frequent religious aflemblies, where God
is duly worfhiped, taking care to bring thither proper difpofitions ;
nccuftom yourfelf alfo to converfe with God religioufly in private.
The Church fcrvice more nearly refembles the concordant voice of
the heavenly choirs ; but private devotion is a permanent fource
of help and confolation.
CHAP. VII.
On the Invocation of Saints.
IT is lawful to defire the Saints in heaven
to pray for us. This has always been the
voke the Saints. belief of the Catholic Church : whilft they
who have combated this doctrine, have trembled
for fear where there -was no fear*. They have apprehended, that
by invoking the Saints we raife them to a level with Chrift, our
Mediator. Whereas we loudly profefs that the diitance be-
tween them is infinite, the. fame as between the creature and
the Creator: and that whatever bleffings we expect through the
interceflion of the Saints mud be derived to us from the merits
of Jefus. It cannot however be denied, but holy perfons now
living upon earth may in fome meafure become our mediators,
or may interpofe with Almighty God in our favour, making
mterceffion for us ; elfe why did St. Paul defire the faithful
to
'' * Pfalm xiii. ?.
in CHRISTIAN PIETY. 243
to pray for him*. And why did he pray for the faithful f? Al-
though Chrift be a Mediator of a very different nature from St.
Paul, from the faithful upon earth, and from the Saints in heaven ;
becaufe Jefus Chrift alone is our Redeemer : Yet why mould we
be eternally obliged to wrangle about words ? Why mould terms,
by a mifreprefentation of their meaning, make a perpetual breach
of faith amongft us ?
If it be not lefs lawful to fupplicate in our Profitable to /
behalf the fuffrages of the Saints now reign- voke the Saints.
ing in a ftate of blifs and immortality, than to
folicit this fame charity from our friends in their prefent mortal
ftate, compafled with infirmity like ourfelves; why mould it be lefs
profitable ? Have they now lefs charitable folicitude for our good,
becaufe fecure of their own reward in a kingdom wherein charity
never falleth away ^:, but is improved and perfected ? Have they
now lefs knowledge of our indigencies, when they difcern fo dif-
tinctly many occurrences here below, that they take a joyful part
in what is tranfa&ed in the converfion of every repenting finner ?
Yet every one thinks it a benefit to partake in the prayers of his
living friends. The very abettors of the reformation ftill retain
the practice of requefting each others prayers, and efteem it a
falutary expedient. What excufe then, Theotime> can you plead,
if you neglect fo great a help to your falvation ? You have the
daily example of the Catholic Church for imploring the interceflion
of the Saints : you have daily feftivals on which that facred com-
munity honours the memory of fo me -Saint; and on which, while
the faithful give fupreme worfhip to the Deity, they pay that de-
ference to the Saint, who is the friend of God, as to requefl the
favour of his prayers and patronage. " The Saints are our fenti-
" nels, whofe protection is as fafe, as it is eminent ^f."
CHAP. VIII.
On the Lord's prayer.
INSTRUCTIONS on prayer would be incom- Excellence of
plete without a word upon the Lord's prayer ; the Lord' sprayer.
the excellence of which cannot be queftioned
if we reflect that its Author was Wifdom incarnate. In fact, the
R 2 form
* Col. iv. j. f Col. i. 3. J i Cor. xiii. 3. Luke xv. 7- 1 St.
Arnb. in SS Gerv. & Protas.
244 The INSTRUCTION c/" YOUTH
form and fubjeft of this prayer are worthy of its Author. In
words fo few, that the meaneft capacity might learn them, it
comprifes wifdom fo elevate, that the brighteft genius might ad-
mire it : and every part is arranged in the mod beautiful order.
In feven petitions we are authorized by Chrift himfelf to fue to
God for whatever is great in heaven, or ineftimable upon earth : we
firft beg the glory of God may be propagated; and then, according
to the order of things, that the falvation of men may be accom-
pliftied. Thus the brevity of this prayer does not leffen its digni-
ty: " Though concife, it contains the fubftance of the whole
Gofpel *."
Thcfe firft words: Our Father, who art in
Its preface. heaven, are full of weighty meaning which is
not diicovered without attention. They con-
ciliate to us the benevolence of the Almighty, fince thereby we
profefs him to be a bountiful Father, and the potent Lord of hea-
ven *, characters which are ever dear to him, and which induce him
to cherifh thofe that own them. They roufe our confidence in
him ; as they exprefs his goodnefs and power, the grounds of our
hope. " What will he not grant to us his children, having al-
" ready granted us the right of children f ?" They kindle our
affection for him : for what is more amiable than a parent ? Thefe
difpofitions of confidence and affection in us, and partiality in our
favour in Almighty God, are wonderfully adapted to the entrance
upon prayer.
Several other pious hints are crowded in that preface, which
are alfo well accommodated to that place. " If God be our Fa-
" ther, how anxious ought we to be to ferve him in every thing |."
" If God be our Father, we fhould ferve him, not out of fear,
" but affection ." " If our Father be in heaven, our whole lives
" ought to afpire after a heavenly inheritance f ." Should thefe
precious truths occur to our attention when we begin this prayer,
we hardly can entertain thoughts relative to this earth while we
repeat it.
But how is God our Father? Firft, by creating us to his
image. Is not he thy Father, that has created thee \\ ? Secondly,
and more properly, by adopting us for his children by means of
fandifying grace, whereby we are made conformable to the image of
his
* Tert. L. de or Dora, f St. Aug. Ser. 183 de temp. J St. Aug.
er.de temp. Idem ibid, f St. Aug. horn. 4 ta: inter 50. I Deur.
xxxii. 6.
in CHRISTIAN PIETY. 245
his (on * ; and acquire a right of an eternal inheritance, as^fons of
God, heirs of God, and joint-heirs ivitk Chrijt\. In either of thefe
acceptations of the word Father, we may addrefs the Lord's prayer
to the three Perfons of the Blefied Trinity in quality of one God,
fince the works of creation and fanUfication, by which we are
made the children of God, are the works of power and goodnefs
the common attributes of the Godhead, not peculiar to any one of
the divine Perfons. But if this prayer be ever addreffed to the
firft Perfon, the reafon hereof is, becaufe the common name
Father is alfo the proper name of that perfon, and therefore not
feldom afcribed to him ; as we are alfo accuftomed to afcribe
power to the Father, wifdom to the Son, and goodnefs to the
Holy Ghoft.
Why do we fay he is in heaven, who filleth all things with his
prefence? Becaufe there he chiefly difplays the fplendour of his
glory.
Why do we call him our Father, fpeaking in the name of more
perfons than one ? Becaufe as we are all brethren, and are all
engaged in one common caufe, the work of the falvation of our
fouls, we mould all feel and be interefted as much for others as for
ourfelves. " The Emperor and the mendicant, the mafter and
" the fervant are brethren, having all the fame Father |,"
Hallowed be thy name. This is the firft of
thofe three petitions which relate to the glory i. Petition.
of God. " What can be more juft, than
" that he who has been permitted to call God his Father, ihould
" inftantly requeft the exaltation of God's glory, poftponing to
" that noble confideration every regard for private advantage ?"
We defire that the name of God (that is, in effect, God himfelf),
may be fan&ified. Not that any increafe of fanctity can poffibly
accrue to God, who is already infinitely Holy : but the knowledge
of this fan&ity may be farther extended ; and this fanctity, where
known, may be more duly refpefted. The defign therefore of this
petition is, to befeech God that his own admirable perfections
may be more univerfally known, more ardently loved, and more
refpe&fully worfhiped by all his creatures.
Thy kingdom come. Next to defiring that 2. Petition.
the name of God may be exalted, the true
R 3 children
* Rom. viii. 29. f Ro- via. j6, 17. t St. Aug. bora. 4. inter 50.
St. Cbry. horn. ao. in Mat.
246 The INSTRUCTION of YOUTH
children of our heavenly Father (hould wifh that his kingdom
may be enlarged to the utmoft bounds of the creation. This
always was, and always will be, the immenfe extent of the domi-
nion of his power and providence *. But the fpiritual dominion
of God is at prefent circumfcribed : it is but begun by his grace
upon earth, where his kingdom is ivithin us f y it is but partly com-
pleted by that glory into which the juft enter immediately after
death : and it will not be fully accomplifhed till after the general
refurredtion, when the enemies of God, the Devil, fin, and death,
(hall be fubdued -, that God may be all in all\. This perfect ac-
complifhment of the reign of God, and the glory which will
thence refult to our Creator, we have chiefly, even more than our
own happinefs, in view in this petition.
Thy will be done on earth as it is in heaven.
3. Petition. As the perfect accomplifhment of the reign of
God, the object of the foregoing petition, is
not to be expected in this world, we are taught in the mean time
to entreat that his glory be at leaft fo far promoted upon earth,
that all human beings may fubmit to his orders, acquiefce to his
appointments, and fulfil his defires. In heaven only do we find fuch
beautiful fubordination to the divine will, that the pleafure of the
Almighty regulates every thought, and every motion. To this
fweet conformity of the BlefTed fpirits to the divine pleafure we
look up, when we utter the prefent petition ; this we recollect with
joy, and this we propofe to univerfal notice as the model of that
obedience we wifh to be eftablifhed upon earth.
But did we fincerely defire that which our lips pronounce in
thefe three petitions, we mould turn our firft care to the reforma-
tion of our own lives. Can we heartily wifh that God may be
honoured ; while we wilfully difhonour him by our conduct ? that
his fpiritual dominion be accomplifhed ; while we obflinately revolt
from his allegiance? or, that his will and pleafure be fulfilled;
while we thwart his defires, murmur at his appointments, and
trample upon his facred ordinances ? May not the Almighty juftly
expoftulate with us in thefe fevere terms : Out of thy own mouth I
judge thec, thoti wicked fervs.nt^ : unlefs we make our actions corref-
pond with our prayers ? It is true fuch a change of heart muft be
the work of the moil High ; nothing lefs than the grace of God is
able
' -
* Pfalm cxliv. 13. t Luke xyii. 21. i Cor. ay. s8. Luke xix.
in CHRISTIAN PIETY." 247
"able to fubdue our ftubborn and rebellious tempers. Hence each
of thefe petitions implies a requeft for that fupernatural affiftance
which may enable us to give glory to God by our deportment.
Give us this day our daily bread. Having
already implored what may conduce to the 4. Petition.
glory of God ; we beg, in the fubfequent part
of this prayer, for what may contribute to our falvation. What
had only been implied in the preceding petitions, and could only by
inference appear to be included in them, a folicitation for the grace
of God, is now pofitively exprefied; the grace of God is that
fpiritual daily bread we here crave : though our corporal fuftenance
be alfo another object of this petition *.
The rich are to afk for corporal fuftenance, as well as the poor j
becaufe the rich as well as the poor depend on God. Yet all are
to defire only a moderate competency *, and are therefore only al-
lowed to afk for the bread of the day, our daily bread. All are to
requeft only fuch food or raiment as is the gift of God , and
therefore nothing prepared by fin ; for, " Whatever is prepared
" by fin is a gift of the Devil f." In fhort, all are to make this
petition for corporal fupplies in behalf of others, as well as of
themfelves ; and therefore all fhould communicate their portion
with the poorj.
Though we ought to reftrain our deres when we fue for what
relates to the body j yet when we crave what may benefit the foul,
when we implore the gifts of faith, hope, and charity ; the
fpiritual fuftenance of the word of God, or of the grace of God ;
or what comprehends a treafure of all fpiritual fuccours, the life-
giving food of the holy Eucharift ; we are not to curb, or to con-
tract our wiflies ; but daily to redouble our importunity for the
daily fupport of our fpiritual life : To every one that kath Jljall be
given, and he Jhall abound^ in proportion as he enlarges his foul
by defire.
Forgive us our trs/pa/fts, as nve forgive them $th Petition,
that trefpafs againjl us. The grace of God, the
fpiritual life of the foul, being any day liable to be forfeited, either
immediately by one mortal fin, or fuccefilvely in confequence of
feveral venial tranfgremons, which inceffantly weakening the fuper-
natural vigour of the foul prepare it for a fudden fpiritual death, we
are therefore furniihcd by our Lord with another petition as a help to
R 4 recover
* St. Aug. Ser. 9. de diverfis. f St. Chry. horn. 14- op. imp. in Mau
St. Chry. Ib. Mat. xxv. 29-
248 The INSTRUCTION of YOUTH
recover that fpiritual life, when loft. To this end we muft
humbly implore the pardon of our fins, acknowledging our guilt,
with regret for our offences, and a purpofe of amendment. To
crave pardon for our fins without thefe penitential difpofitions, is
to infult the goodnefs of the Almighty. We muft own our fin to
be a trcfpafsy that is, an injury which we have done to God, or a
debt of juftice which we have contracted ; that we may not pre-
fume to look for mercy, until we refolve to make what compenfa-
tion fhall be required for the injury, which we have committed.
It may appear extraordinary that Chrift has enjoined us to
proteft we forgive our enemies, at the very time we fupplicate the
forgivenefs of our own offences. But fuch an injunction is both
juft and wife. Juft, for if God our common Father forgive us,
furely juftice requires that we forgive our brethren. Wife, becaufe
no other argument preffes this duty of pardoning our enemies
more urgently upon us. See Vol. I. Part IV. Chap. XVI.
Lead us not into temptation. In the foregoing
6. Petition. petition, we deplored our pad fins ; in this,
we take our precautions againft future offences,
by profefling our good refolutions to fhun fin and its occafions ;
and by begging the grace of perfeverance,
But why do we entreat that God will not lead us into temptation ?
Not becaufe God is the author of fin ; it would be blafphemy to
affert it. God is not a tempter of evils: be tempteth no man*.
God only fometimes permits temptation for particular reafons.
Neither do we prefent this petition becaufe we defire not to be
tempted : That would be defiring a particular favour which is
feldom granted to any one. Befides, temptation is often benefi-
cial to us. See Vol. I. Part III. Chap. IX. Art. II. All that we
defire when we petition not to be led into temptation is, that God
will either ward off extraordinary temptations, or make us equal
to the combat in them : and that in ordinary trials, he will enable
us to remain firm in the caufe of virtue.
Deliver us from evil. After having requefted
7. Petition. to be preferved from the evil of fin, we crown
all our ^applications by fubjoining one general
entreaty, to be delivered from all evils whatfoever ; paft, prefent,
or to come : and efpecially from the Devil, that malignant fpirit,
who is the contriver of all mifchieff. Hence, " When a Chrif-
" tjan
* James i. 13. f s. Cyp. L. de or. Dora.
in CHRISTIAN PIETY. 24^
?
" tian is under affliction, he mould fupply his fobs and tears, he
" {hould begin and end his prayer \vith this petition.*"
CHAP. IX,
On the Angelical Salutation.
AFTER reciting the Lord's prayer, the faithful are generally
accuftomed, frpm primitive ufage, in order more eafily to
obtain what they have petitioned, to pronounce that congratulatory
addrefs, with which the Angel Gabriel approached the BlefTed
Virgin when he announced to her the happy tidings of the Incar-
nation of the eternal Word for our Redemption ; together with
another fhort addrefs, wherewith the fame holy Virgin was faluted
by her kinfwoman, St. Elizabeth, the mother of St. John the Bap.
tift; making that combined falutation the language of their own
hearts; and concluding it with a fhort requeft which the Catholic
Church has annexed. If this falutation be examined, and its
meaning candidly difcufled, there is no doubt but it will appear to
be both rational and profitable.
Hail Mary, full of grace, the Lord is 'with
thee : BleJJed art thou among women, and blejjed The congratula-
is the fruit of thy womb. Thefe infpired words, tory part.
which exprefs two extraordinary prerogatives
of the Blefied Virgin Mary, her fupereminent fanftity, and her
fupereminent dignity, lay the foundation of that diflinguilhed
devotion, which the Catholic Church has always profefled to this
cherifhed favourite of Heaven.
After the firft greeting word, Hail, denoting refpect and joy
for her happinefs, Mary is declared by the celeflial delegate, full
of grace. This plenitude of grace imports thofe fmgular gifts, and
eminent virtues Theological and moral, which were infufed into
the foul of this Virgin Queen, the firft moment of her conception,
proportionable to that fublime ftation of mother of God, to which
ihe was elected ; which gifts and virtues never ceafed to rife in
value and perfection to the laft moment of her life.
He adds : The Lord is with thee. The Almighty is not fatisfied
with ornamenting thy foul with the mofl precious decorations of
grace, which ever embellifhed a pure creature ; he takes an intimate
complacency in thy celeftial beauty, and unites himfelf wholly to
thee,
* S. Aug. ep. izi.
256 The INSTRUCTION of YOUTH
thee, wKilft thou art reciprocally abforbed in him. For the foul
of Mary was not only full of accumulated graces, but alfo re-
plenifhed with her God, before the Angel announced the con-
ception of Chrift in her womb.
The deputy of Heaven then pronounces Mary, Blejjed among
women. The holy mother of the Precurfor of Chrift repeats the very
fame acclamation of applaufe. The former, ravifhed with the con-
templation of Mary's tranfcendent merits, which had rendered her
chafte bowels the choice receptacle wherein the Son of God would
become incarnate, gives vent to that exuberant eulogy which was
to flow in from all nations upon her head, becaufe fhe was to be
the channel through which all benedictions would be derived
from Chrift upon all nations. The latter views her already
overfhadowed by the divine fpirit, poflefling in her womb the
height of bleflings, as God bleffed for ever * ; as man, richly
ftored wi/h blefiings fuitable to a beloved fon, in 'whom the Father
is iuell~pleafed\, and through whom all mankind, even the holy
Virgin herfelf, are blejjed with all fpiritual blefjings\; and in a
tranfport of exultation, having proclaimed her coufin, Blejjed
among women, fhe immediately proceeds : And bleffed is the fruit of
thy "womb.
Thus an Angel, and a Saint ; an Angei purpofely deputed from
heaven to wait upon the Virgin Mary, and a Saint purpofely in-
fpived to found her praife; both loudly publifh, both announce
to the whole world, that Mary has been fmgled out by the Al-
mighty, to be ennobled with grace and dignity above the whole
race of mankind. Now can any Chriftian queftion whether it be
rational to honour her, whom God himfelf vouchfafes to honour
with fuch unparalelled tokens of efteem ? or whether it be profit-
able to make our court to a fervant of the Almighty, firft both in
favour and in power, nay, clofely allied in blood to the Son of
God ? " The fon will not fail to liften to the mother, nor the
Father to theSon."
Rejoicing therefore at the mention of the
The fupplicatory Incarnation of the Son of God, the fountain of
part. mercy, grace, and falvation j and at the re-
membrance of thofe endowments and privileges
of the Bleffed Virgin above rehearfed, and of her prefent pteroga-
tive of an exaltation in glory proportionate to her grace and dignity,
on
* Rom, ix 5. f Mat. xix. 5. } Epbef. i, 3. S. Ber. fer. de nativ.
Virg.
In CHRISTIAN PIETY. 251
en which we ground a firm confidence in the fupport of her
patronage, we proceed with the whole body of the faithful to
folicit the interceflion of the Queen of heaven in our behalf, ufmg
that form of fupplication, which the Catholic Church has taught
us : Holy Mary, Mother of God, pray for usfinners now and at the
hour of our death.
Mary, the name of the Virgin, added to the infpired words of
the Angel in the beginning of this falutation, and here again re-
peated by the Church, reminding us in one word of the preroga-
tives of her, whom we addrefs, awakens that truft we repofe in her
prayers : as Jefus, fignifying Saviour, the name of her Son, added
-to the words of St. Elizabeth, is to every Chriftian a mod dear me-
morial of our Redemption through Chrift.
When we entitle her, Mother of God, we at once profefs her
heavenly intereft, and make known our right to her maternal pro-
tection ; fmce Jefus, the child of her bowels, though true God,
yet being alfo true man, is not ajhamed to call us brethren*.
We ftyle owfelvesftnners, which title is our mofl juft due, and
has this peculiar advantage, that Mary is the Advocate of fuch,
when they cry for mercy repenting of their iniquities. ,She remem-
bers that for finners her dear Son fhed his blood.
But though we avow our conftant want of her aid, this afliftance
we chiefly implore for the hour of our death , for that dreadful hour,
when we {hall be leaft able to help ourfelves, and when our enemies
will redouble their exertions.
Wherefore, O Holy Mother of God, refuge of finners, mother
of pity and comfort, forfake us not, we befeech thee, in any period
of our lives, but efpecially in thofe laft critical moments, upon
the event of which depends our eternity. Intercede for us with
thy Son, Jefus Chrift, that he judge us not according to the
rigour of his juftice ; but with that mercy which he pur chafed for
us through the merits of his death, the only hope of our falvation.
On Devotion to the Blefled Virgin, See more Vol. I. Part II.
Chap. XIX.
O N
* Heb. ii. xi.
( 252 )
O N
MEDITATION,
O R
MENTAL PRAYER.
PART II.
ALTHOUGH what has been already faid concerning prayer
be applicable, in a great meafure, to mental as well as vocal
prayer, yet the exercife of meditation is fo important and advan-
tageous to all who defire to advance in piety, that it deferves to be
more fully and more particularly explained.
I
ARTICLE I,
What is Meditation ?
T is not what the generality of men imagine, who conceive
that meditation is a high fpeculation of fublime things, that
has no other end than to acquire an elevated knowledge which
others have not; in this they are much deceived. Meditation
does not confiil in elevated thoughts, but in fuch as are good and
profitable ; nor only in pious thoughts, but in holy" affections
which arife from thence, as the hatred of fin, the love of God,
fear of his judgments, and in the refolutions which are made in
confequence of thefe thoughts and affections.
So that to meditate, is to apply our mind attentively to the
truths of falvation, to ftir up ourfelves to love them, and to
form good refolutions. Meditation is a ferious and frequent re-
flection, made in the prefence of God and by the afliftance of his
grace upon the truths of falvation, in order to know them per-
fectly, to love them, and to put them in practice. Obferve well
this definition, and weigh attentively each, word, becaufe there is
not one without its fenfe and fignification.
AR-
in
CHRISTIAN PIETY. 253
ARTICLE II.
Without meditating it is hard to fecure cur falvation.
THIS truth follows from the foregoing definition; for if medi-
tation be nothing elfe but a frequent and ferious reflection
upon the truths of falvation, in order to know them, to love them,
and to practife them, it is certain that it is alfo difficult to fecure
our falvation without meditating, as it is hard to praclife the
truths of falvation without loving them, to love them without
knowing them, or to know them without thinking ferioufly and
frequently on them (which is what we call meditation) ; and with-
out often imploring the divine grace to known them, to love them,
and to practife them, which is obtained principally by prayer.
Hence the fcripture attributes the frequent perdition of men and the
general depravity of morals to the want of reflection. With defy-
la t ion is. all the land made defolate : becaufe there is none that confidereth
in the heart *.
ARTICLE III.
Meditation is not an invention of man, but of God.
THEY who neglect meditation, imagine that it is an indifferenr
practice of devotion, only invented by men ; but they are
grofsly deceived, becaufe God is the firft and principal author of it.
As foon as he had given the law to his people, he caufed the con-
tinual meditating on it to be ftrongly recommended to them.
Thefe things which I command thee this day Jh all be in thy hearty and
thoujhalt tell them to thy children, and thott Jhalt meditate upon them
fitting in thy houfe, and walking on thy journey, Jleeping and rijing. And
thoufoalt bind them as afign on thy hand, and they Jball be and Jliall
move bet-ween thy eyes -J-. And a little after: Lay up thefe my words
in your hearts and minds, and hang them for a fign on your hands y
and place them between your eyes. Teach your children that they medi-
tate on them .
To enforce this truth more powerfully, he at the fame time or-
dains, that all living creatures which do not ruminate, that is,
which chew not the cud, mould be reputed unclean, and not be
offered to him in facrifice .
For this reafon alfo David begins his Pfalms with the praife of
meditation, faying, The juft {hall always have his will in the law
of the Lord, and on his law he foall meditate day and night \\. He adds,
that this exercife of meditation will make the juft refemble a fair
tree
* Jer xii. ii. f Deut. vi. 7, 8. J Deut. xi. 18. 19. Levit.xi. j] Pf. iz.
254 ^ke INSTRUCTION of YOUTH
tree planted by the water-fide, which will bear fruit in its feafon ;
becaufe as the water moiftening the root of the tree, makes it
fertile and abounding in fruit ; fo meditation upon holy things,
filling the heart with good thoughts and pious affections, renders
it rich in virtue and good works.
ARTICLE IV.
Meditation is not fo difficult as many imagine.
IS it not a ftrange thing, that men fhould account that hard,
yea even impoflible, which is performed daily in regard to
every other concern, except that of falvation ? What merchant is
there, who does not often and ferioufly think on traffick ? He who
has a fuit at law, does he not daily revolve in his mind the means
to gain it, and that not lightly and haftily, but ferioufly, with at-
tention, with affection, putting in execution all the means he
can devife ? This is properly meditation.
Do you not yourfelf, Theotime, who are as yet perhaps in your
ftudies, meditate when you are at your book, compofing any thing,
or ftudying a queftion in philofophy, or any other fcience ? You
apply your mind to comprehend it, to remember, and reap profit
from what you learn : all this is nothing elfe but meditating.
Why then cannot you do that for your eternal falvation, which
you perform for a temporal fcience ?
I fay more : Why can you not perform that for your falvation,
which you do for your diverfion, on which you think fo often with
fo much application and pleafure, that frequenly you have no other
thoughts but thofe, and they wholly take up your attention ? Why
do you meditate fo eafily upon your pleafures, and cannot meditate
on your falvation ? Why, in fine, can you do lefs for virtue than
the impious do for vice and wickednefs ? When they have an ill
defio-n to put in execution, they perpetually think on it, they take
no greater pleafure than in feeking and finding the means to effect
it. This is what the fcripture calls, to meditate iniquity *. Why
cannot you meditate upon virtue, and perform that for it which
others do for vice, and which you yourfelf perhaps have done ?
Say not then any more, that meditation is too hard. How fhame-
ful is it that Chriftians mould fo eagerly purfue their pleafures, yet
be fo fupinely negligent in the affair of falvation !
AR-
* Pfalm XXXY. 5
in CHRISTIAN P i E T T. 255
ARTICLE V.
Meditation may be rendered eafy.
NOTWITHSTANDING the difficulties which may be appre-
hended in this pious exercife, there are many means to make
it eafy.
The firft and mod efficacious is a defire of falvation, and a per-
fuafion of the neceffity of fecuring it. He who loves his falvation
will frequently and readily think on it, feek with much care the
means to obtain it, and make them eafy and familiar. Nothing
is difficult to him who loves. Among thefe means meditation and
prayer deferve the firft place.
Next to them are three others which will facilitate this exercife,
viz. method, practice, and the affiftance of divine grace.
You muft firft learn a method as an intro-
duction to that exercife you are unacquainted Three means tofa-
with, and which teaches how you are to be- cilitate meditation.
have therein.
Secondly, you muft put it in practice, there being nothing
which mere facilitates an action than the frequent exercife there-
of; exercife making you overcome in all things the greateft.
difficulties, and rendering that eafy which before appeared im-
practicable.
Laftly, and above all, you muft be affifted therein by the grace
of God, who is the father of lights, and author of all pious
affections. Upon this you muft rely in this exercife, more than
upon all human induftry j and for this effect you muft in your me-
ditation beg it earneftly of Almighty God.
ARTICLE VI.
Young pe rfons are capable of Meditation, and have need of it.
YOUTH is capable of meditation, becaufe there is nothing
impoffible to the grace of God, who can do all things ; and
God, who is pleafed with young perfons, is never wanting to
communicate himfelf to them, when they feek him in fmcerity
of heart.
Befides, young minds not being as yet encumbered with the
care of worldly affairs, nor prevented by violent paffions, nor en-
gaged in fo many vices as in a more advanced age, are capable
of applying themfelves to the thoughts of pious things, and more
apt
2$6' The INSTRUCTION cf YOUTH
apt to receive the light God communicates in this holy exercife,
and the good motions which his grace infpires therein.
I faid moreover, that young people have
The natural le- need of meditating, for this reafon, which feems
vity of Youth makes to be convincing; becaufe the lightnefs of mind
meditation nectjjary natural to their age, hinders them ordinarily
for them. from applying themfelves fo much as they ought
to the thoughts of their faivation : they eafily ap-
prehend what is taught them, though it foon efcapes their memory
for want of fufficient reflection. This is what hinders them from
advancing in virtue ; they have therefore great need of fome means
which may keep their mind attentive, and accuftom them to weigh
things with reflection: now a little exercife in meditation is of
wonderful fervice for this purpofe.
The fame lightnefs of mind hinders their employing with ad-
vantage the mod neceffary means of falvation, and particularly
three, that is, prayer, the word of God, and pious books.
They pray without attention and affection ; they recite their
prayers without thinking on what they fay ; they fpeak to God
with their lips, but not with their heart ; their tongue talks, but
their heart is filent. And yet it is the heart alone which prays
and obtains ; it is that alone to whofe voice and language Almighty
God gives ear. Now this prayer of the heart is learnt in the
exercife of meditation.
The fame is to be faid of the word of God ; they often hear it
with a wandering and diffracted mind ; or, if they give attention
to ic, they make no reflection on the truths they have learnt, which
is the caufe why they fo foon flip out of their memory, and they
lofe all the fruit of them. The like befals them in reading pious
books, to which they apply themfelves with difficulty, and is to
them an irkfome talk; hence they reap no ipiritual profit. This
is owing to their lightnefs of mind, which cannot apply itfelf to
ferious and profitable thoughts, unlefs accuftomed and brought to
it betimes. Now this is performed by the exercife of meditation,
which accuftoms them to raife their mind to God, to fix their
thoughts upon an objeft of piety, to form holy affections therein,
and ittike fuitabie refolutions.
AR-
in CHRISTIAN FIETT. 257
ARTICLE VII.
A Confirmation of the former Truths out of the facred Scripture.
IF young perfons were not capable of meditating, and if they
flood not in need of it, would the fcripture exhort them fo
frequently, as it does in the book of Proverbs and elfewhere, to fo
holy an exercife ? My Son, fays the wife man, if thou ivilt receive
my -words, and wilt hide my commandments 'with thee, that thy
ear may hearken to ivifdom : incline thy heart to know pru-
dence. For if thou Jhalt call for ivifdom, and incline thy heart to
prudence ; if thou jlj alt feek her as money, and jJjalt dig for her as for
a treafure . that is, employing the fame diligence, and as much
affection : then JJmlt thou under/land the fear of the Lord, and /halt
find the knowledge of God*. Obferve, Theotime, this comparifon of
the care young people ought to bring to the fearch of wifdom, with
that which is employed in feeking money, and difcovering a hidden
treafure ; and remember the earneitnefs with which you lometimes
fearched after the means of getting it. How often have you medi-
tated upon it, and frequently without effec~l ? Why will you do
lefs for your eternal falvation, on which you can never think with-
out fome advantage ?
In the third Chapter, he exhorts young perfons to think often
on the means of their falvation, which he comprehends under the
names of Mercy and Truth : he would have them always before
their eyes, and written in their hearts. What is this but to me-
ditate ? In another chapter he fays, My Son, hearken to my words,
and incline thy ear to my fay ings. Let them not depart from thy eyes, keep
them in the midjl of thy heart: for they are life to thofe that find them^.
And in another ; Son, preferve the precepts of your father, and
negleft not the admonitions of your mother.
Let thy thoughts be upon the precepts of God, and meditate continually
* on his commandments : and he iviil give thee a hearty and the dejire of
ivifdom JJjall be given to thee\
ARTICLE VIII.
On the great Benefit of Meditation.
TH E great and general benefit we gather from this holy exer-
cife is, that we acquire by it a folid knowledge of the truths
of falvation, learn to love them, and put them in practice. Thefe are
the three effects of meditation, which cannot be fufficiently efteem-
cd, becaufe they comprehend all that is neceflary for falvation.
Vol. II. S Befides
* Prov. ii. i. a, 3, 4, .5. f Prov. iv. ao, ai, az. J Eccli. vi. 37*
2 -8 2"fo INSTRUCTION ^ YOUTH
Be fides thofe effects of meditation there are two others, whicR
deferve a particular confideration, becaufe they are the foundation
of the reft: viz. Meditation teaches us to fpeak to God, and to hear
God when he does us the favour to fpeak to us. We fpeak to
God when we pray, and when we beg of him thofe things \vc
{land in need of; God fpeaks to us when he interiorly infpires
us, enlightening our underftanding by good thoughts, exciting
our will by good motions, and animating us to put them in ex-
ecution. Upon thefe two actions, fpeaking to God with our heart,
and hearkening to him when he fpeaks to us interiorly, depend
our falvation, that is, the beginning, progrefs, and perfecting of
our fanctification.
It is for this reafon that the Fathers have recommended them to
us with fo much care. " One while fpeak to God, (fays St.
" Jerome) another while give ear to what God fpeaks to you." In
fpeaking to God, we befeech him that he will come to us by his
grace j in hearkening to him, we open our heart for him to enter
there. In fpeaking to him, we crave his light and grace; in
hearkening to him, we receive them, and enclofe them in our
heart to preferve and practife them.
"What honour, Theotime, and happinefs is this, to be able to
fpeak to God freely and familiarly, and that he (hould vouchfafe
to fpeak to us, and infpire us with the knowledge of his holy
will ! a happinefs which men know fo little how to value, that
the greateft part even know not how to ufe it, although on it
their eternal falvation depends. God is always ready to hearken
to us, and we fpeak not to him: he fpeaks to us, and we know
not what it is to hearken to him. What blindnefs is greater than
this, to neglect thus fo honourable, fo advantageous, and fo ne-
ceffary a favour ! If the kings of the earth fhould give fo free an
accefs to their perfons, for all who might defire the honour of
fpeaking to them, they muft be overwhelmed with the multitude
of thofe who would approach them. God communicates himfelf
with unfpeakable bounty, yet is unregarded ; few being willing to
approach him, or defirous of improving the opportunities he
affords us.
Young perfons efpecially profit the leaft by thefe celeftial fa-
vours ; they underftand not what it is either to fpeak to God from
the bottom of their heart, or to hearken when he fpeaks interiorly
to them, as he frequently does by his holy infpirations; which is
the caufe why they neglect them, and lofe the fruit of them.
Young
in CHRISTIAN PIETY* 259
Young Samuel being afleep, heard a voice calling him by his
name ; he thought it had been the high prieft Heli' 3 voice , he
haftily rofe, and afked him what he wanted. Heli fent him back,
faying he had not called. The youth having gone three times in
this manner, the fame voice ftill awaking him, Heli faid to him,
Son, I did not call thee, but without doubt it is God who fpeaks to
thee : Go, andjleep : and if hejhall call thee any more, thou fo alt fay :
fpeak Lord, for thy fervant heareth. Samuel returns, and the fame
voice having awaked him again, he anfwered as he was ordered,
fpeak, Lord, for thy fervant heareth * ; and the Lord then informed
Samuel of the heavy judgments, which were foon to fall upon the
high prieft and his family, in punifhment of fins, that were too
enormous to be expiated by the facrifices they offered.
Do you fee, Theotime, that God fpeaks to this young man ? but
he hears not, becaufe, as the fcripture takes notice, he was not
then accuftomed to that language ; but when he had been well in-
ftru&ed, he knew the 'voice of God, and he learned to hearken to
it, and to improve himfelf infinitely in that divine fchool.
Thus it frequently happens, that God fpeaks to you interiorly by
fo many good motions with which he infphes you, and you let them
flip, becaufe you conceive not that they come from God, and that
it is he who fpeaks to you ; this is the reafon why you lofe fo
many of them, and reap no advantage by them, becaufe as yet
you have not learned to hearken to the voice of God, and anfwer
him in a proper manner. Now it is this which we learn by the
practice of prayer and meditation.
ARTICLE IX.
The Method of Meditation*
AFTER mowing that you are capable of meditation, dear
Theotime, and having convinced you of its ufe , it is now
time to fhew you how you muft perform this holy exercife.
To make you more eafily comprehend this method, I fhall here
take notice of four things.
The firft regards the end of meditation. We meditate in order
to advance in virtue, which is done by flying vice and purfuing
virtue. The end therefore of meditation, is to learri to avoid evil
and praUfe virtue. This conftitutes the difference between me~
S 2 Citation
* j Kings iii
Ihe INSTRUCTION of YOUTH
dilation and ftudy of holy things; for we ftudy to become knowing,
and we meditate to make ourfelves good and virtuous.
The fecond truth is, that to work out our falvation, and ac-
quire virtue, three things are neceffary ; to know it, to love, and
to praftife it.
The fole knowledge does not fuffice, except we be inclined with
an affection to the good we know ; and the love of good ferves for
nothing, unlefs we proceed to the execution. This is another
difference between meditation and ftudy ; for ftudy contents itfelf
with the knowledge of holy things, but meditation proceeds to the
love and practice of virtue, as its principal end.
The third truth is, that we cannot of ourfelves acquire any of
thefe three things; that is, neither good thoughts for falvation,
nor pious affections, nor any good refolutions, except we be
infpired by the grace of God. It is a truth which our Lord has
taught us, when he faid Without me you can do nothing * ; and his
Apoftle after him, when he affirmed, Not that ive are fujjicient t*
think any thing of ourf elves, at of ourfelves , but our fujficiency is from
God\. And in another place, // /'/ God who ivcrketh in you both tt
will and to accoinplijb, according to his good iviH^.
The fourth is, that although we cannot of ourfelves produce any
good thought, affection, or refolution for falvation without the
grace of God; yet God requires, and will have our co-operation,
to give us them, to augment them, to fortify them, and to make
us put them in -execution. For this reafon he admonifhes us to
a/k, tofeek, to knock at the door.
This co-operation on our part confifts in two actions. i. In
imploring of God with humility and perfeverancc the grace of
good thoughts, pious affections, and holy refolutions for our falva-
tion. 2. To apply our minds to confider attentively the truths of
falvation, to draw from thence by the grace of God, fuitable
thoughts, affeaions, and refolutions. This is what God would
fignify unto us, when he admonifhed us to afk, to meditate, to
referve in our heart the truths of falvation. See Art. VII.
Thefe four maxims being thus fettled, it is eafy to make you un-
derftand the method of meditation, the knowledge whereof depends
upon the underftanding of three things which follow from thofe
maxims, i. To know well the end for which we muft meditate.
2. To comprehend the acts which muft be prattifed for that end.
3. To
Job. xv. 5. f a Cor. Hi. 5 . t Phil. ii. , 3 . Mat.vii. 7.
in CHRISTIAN PIETY. 261
3. To know the means which ought to be employed to perform
well and profitably thefe acts.
The end of meditation is the fanctification of our foul, by
avoiding fin, by advancing in the love of God, and by the practice
of Chriftian virtues. This is the only thing, which ought to be
propofed and fought for in this holy exercife.
The acts for arriving at this end are three, which we have
fpoken of, good thoughts, pious affections, and firm and folid re-
folutions to pradtife them.
The means to perform well thefe actions are prayer, to implore
them of God, and the application of our mind to confider the
truths which may move us to the love of God, and to the practice
of virtue.
From the knowledge of thefe three things you may eafily gather
the order and method which is to be obferved in meditation, com-
prehending three parts.
The firft ferves for preparation, and confifts,
I. In reprefenting to yourfelf the end for which Firftpart ofme-
you meditate, your advancement in virtue. 2. dilation , preparcr-
In placing yourfelf in the prefence of God, tion.
and begging of him that you may draw from
the fubjedt you are going to meditate on, fome pious thoughts,
affections, and refolutions for falvation. But this prayer muft be
made from the bottom of your heart, defiring ardently to obtain
what you afk.
The fecond is meditation itfelf, which con- Second part : ccn-
iifts in three acts, of which we have frequently ftderations, affec-
fpoken, good thoughts, pious affections, and tions & refolutions*
holy refolutions, drawn from the fubject on
which you meditate. The fubject therefore to be meditated on, muft
be read and looked over before-hand ; and after having made your
prayer to God, the mind muft be applied to confider attentively
the fentiments you found expreffed on the fubject, or others with
which God fhall infpire you, to draw from thence convenient af-
fections, and refolutions to be put in practice. You muft per-
form thefe three acts in the prefence of God ; confider, that from
him all good thoughts come, beg them therefore of him very of-
ten, and befeech him to fpeak to your heart. Speak Lord y for thy
fervant heareth *. / -will htar 'what the Lord God will fpeak in me f.
S 3 In
* i Kings iii. 10. t Pfalm Ixxxiv 9.
262 The INSTRUCTION of YOUTH
In this exercife is practifed that holy converfation by which we-
fpeak to God, and hearken to him in our hearts. We fpeak to
him in praying to him, and revolving in his prefence the fubjedl
on which we meditate. We hearken to him by expe&ing and re-
ceiving his holy infpirations, and entertaining them in our hearts,
in order to put them in practice. But this conference of fpeaking
to God, and hearkening to him in our heart, muft be performed
in repofe and filence, as the prophet fays, that is, with a quiet
and attentive mind, that is, defirous of advancing in virtue.
The third part is the conclufion, confifting
The loft part : of an ac~l of thankfgiving and invocation. We
thankfgiving and acknowledge in the fight of God, that all good
petition. thoughts come from him, and that we are unable,
to reduce them to practice but by his grace.
Thus we conclude by thefe two afts j we give him moft humble
thanks for thofe pious fentiments he has beftowed upon us, and be-?
feech him that he will give us the grace to execute the good purpofes
we have formed.
Thus, Theorime y if you confider well the method of meditation,
you will find that it confifts of two things, prayer and contem-*
plation : this is all which is performed in that holy exercife. It is
therefore fometimes called Meditation^ fometimes Mental Prayer,
It is upon thefe two actions that our falvation and fanctification
depend. We mult meditate, to fill our mind with the knowledge
of pious things; but we muft pray to be enlightened by God in this
knowledge, and that the light we receive therein may inflame us with
the love of God. We ought therefore to fay often with good King
Ezeckitii, Iivill cry like a young f t wallo e iu, I will meditate like a dove*.
In fine, Tbeotime, we interiorly perform in this exercife, the
fame which the Prophet Ellas did in a vifible facrifice which he
offered to God ; he prepared the viHm and wood to burn it, and
afterwards he fet himfelf to prayer, to demand of God that he
would be pleqfed to fend fire from heaven, to burn that holocauft.
Fire in effed defcended, and confumed the whole facrifice. Thus,
in this holy exercife of prayer, we prepare our heart to facrifice it
to God, we fill it with the knowledge of pious things, which are
apt to inflame it with the love of God ; but the ccleftial fire muft
defcend upon it ; that is, God mufl inflame it with his grace, and
enkindle in it the fire of his love, that fire which he himfelf came
to. bring into the world, and which he earneftly defires fhoulcj
inflame all our hearts. A R-
* Ifauh xx;sviii. 14.
in CHRISTIAN PIETY.
X.
Subjects proper for Meditation.
AFTER we have fpoken of the method of meditation, we
muft now fpeak of the fubjects on which you may meditate.
We have already faid, that the effect of meditation is to know
and love the truths neceffary to falvation, in order to put them in
practice. Thefe truths are to furnifn the fubjects for meditation.
We muft contemplate them in order to know them, that know-
ing them we may love them, and advance in the practice of
Chriftian virtues.
1. We may meditate on the greatnefs and perfections of God,
as, his power, wifdom, goodnefs, juftice, immenfity, and eter-
nity ; and from thence draw fuch affections as we fhall fpecify
hereafter.
2. The favours of God towards men j as creation, prefervation,
redemption, vocation to Chriftianity, the grace of j unification,
the particular benefits we find we have received from him.
3. The nativity, the life, the actions, the miracles, the paflion,
the death, the refurrection, the afcenfion of our Saviour Jefus
Chrift) with all his divine words, are excellent and copious fubjects
of meditation.
4. The four laft things of man ; that is, his death, judgment,
heaven, hell.
5. Sin in general.
6. Sins or vices in particular ; as pride, impurity, intemperance,
anger, covetoufnefs, envy, and others,
7. The Chriftian virtues oppofite to thefe vices ; the love of
God, the love of our neighbour, humility, chaftity, meeknefs,
patience, and others.
In fine, we may meditate upon faith, upon the articles of the
creed, upon hope, and upon every petition of the Lord's Prayer,
upon charity, and at the fame time upon the commandments of
God, all which have relation to charity.
In the firft fubjects, which are the per- Manner of dranu-
fections of God, we meditate upon their ing affections frcnn
greatnefs, which may be learnt by books which thefe fttbjetis.
treat of them j and we draw from thence
fuitable affections, as admiration, refpect, fu&miflion, fear, hope t
love.
S 4 In
Tke INSTRUCTION of YOUTH
In the benefits of God, we confider their greatnefs by the ex-
cellence of the thing which is given, by the greatnefs of him who
gives it, and beftows favours on us out of his pure goodnefs,
without having any need of us : by the meannefs of him who re-
ceives .the benefits, that is, of ourfelves ; from whence we examine
the good or ill ufe we have made of them, the ingratitude with
which we have received them, the good ufe we are bound to
make of them for the future. From thefe confulerations, what
confufion, forrow, repentance of what is paft, and good refolu-
tions for the time to come, muft arife ?
In the life and actions of our Lord, we confider the circumftan-
ces which render them admirable, the virtues he practifed, his
chanty, humility, patience, wifdom. From whence we draw
powerful motives of love, acknowledgment, and imitation of that
divine mafter, whofe example confirmed his doctrine,
In the four laft things, by looking on them attentively, and as
near at hand, we learn to know them, to fear them, and to prepare
ourfejves for them in time by a holy life. This is a very profitable
and efficacious meditation, when it is often performed, and with
a ferious application. Remember t fays the wife man, thy Infi end t
and thoujhalt never fin *.
As to fin in general, there are two important confederations,
which comprehend all the reft, to be reflected on. The firft is,
the injury fin offers to God ; the fecond is, the prejudice and hurt
it brings to the foul of him who commits it.
The greatnefs and enormity of the injury fin offers to God, may
be gathered from the infinite majefty of him who is offended, and
the bafenefs and un worthinefs of him who offends, who is a
wretched creature rebelling againft his creator; from the enormous
ingratitude he is guiky of againft his benefactor -, from the hatred
God bears to fin ; from the horrid punifhments he inflicted for its
fake upon Angels in heaven, upon men on earth, and (till heaps
upon the damned in hell, and will heap for all eternity ; in a
word, from the atonement he exacted from his own Son, who
alone was able to fathfy the divine juftice for the infinite injury
fm had done to Go'i. None but God himfelf, cloathed in our na-
ture, was caprble of repairing the injury, by making a facrifice
equal to all our crimes.
The damage fin brings to the foul confifts in this, that it mi-
ferably robs her of the grace of God, it deprives her of the right
{he
* Eccli. yii. 40.
in CHRISTIAN P i E T T. -265
{he had to paradife j it makes her a flave of the Devil, and fubje&
to eternal damnation.
All thefe things ferioufly, confidered, excite in the foul a hatred
and deteflation of fin, a forrow and regret for having committed
it, an ardent will to do penance for it, and a conftant refoludon
for the future to fly from that monfter, and, by ferving God faith*-
fully, to avoid that greateft qf all misfortunes.
As to vices, we ponder the reafons-and motives for avoiding
them, which are many and moil effectual j we endeavour to pre-
vail on the mind to fly from them entirely, and to confirm the
refolution of Ihunning them ; from whence we meditate on the
means to put them in practice.
As for virtues, we examine the motives which render them
amiable, we ftir up ourfelves to love and embrace them, we feek
the means to acquire them, forefee the obftacles which may
occur, the occafions we fiiall have of praclifing them, and fo of
other fubjetts.
ARTICLE XI.
Other eafy and profitable Subjects of Meditation.
YOU will find all the former fubjecls in diverfe books of me-
ditation, which were made exprefsly for that intent ; but to
facilitate yet more the ufe of this holy exercife, there is a way
which feeras to me beft accommodated to that purpofc, and
which may be very beneficial.
It is to take a book of devotion, and to make How to medi-
ufe of each chapter for the matter of one or tate on a book of
more meditations. You may profitably em- devotion.
ploy in this, the imitation of Chrift ; the finners
guide and memorial of a chrijlian life ; the introduction of a devout life,
and many other good books.
You m:iy make ufe of this book of the infraction of youth, and
eafily gather from thence much profit. There is fcarce any chap-
ter which contains not the acts of meditation, that is, confidera-
tions upon the fubject, and afterwards affections and refolutions
drawn from thence \ or at leaft it is eafy to draw them from the
confiderations which are there treated.
In order to this, when you take a chapter to meditate on, read
it firft with attention, make choice of the principal confiderations
you will meditate on, and afterwards having placed yourfelf in the
prefence
266 ke INSTRUCTION cf YOUTH
prefence of God, and begged of him the light of his grace, re-
volve in your mind thefe confiderations, read them, and weigh
them attentively ; then draw from thence affections agreeable ta
the matter, and form neceflary refolutions; in fine, having well
digefled thofe affections and refolutions in your foul, and being
fulficiently confirmed in them, beg of God the grace to retain and
practife them. This is a manner of meditation which feems eafy,
and which may be very profitable.
To facilitate this yet more, I will fet down fome examples.
If you defire to meditate on the firil chapter
Meditation tx- of this book, which is, of the end for which
cmplified from this man is created ; read attentively the whole
book. chapter, you will find in it three reflections
upon man, or upon yourfelf, what you are,
who made you what you are, and for what end he made you.
You will there learn, that this end is nothing lefs than God him-
felf, who would give himfelf to you to be pofiefled : and this not
for a fhort time, but for all eternity. You will fee there, how
great this end is, how amiable, and how ardently you ought to
defire it. Thefe confiderations will ftir you up to acknowledge on
the one fide, the immenfe goodnefs of God towards you ; and on
the other, the ftrange blindnefs of men, and your own alfo, who
think fo little on fo noble and blefled an end, and put yourfelf
often in danger of lofing it without recovery. You will afterwards
find reflections to make on yourfelf, as well for what is paft as for
the future, and the refolutions you ought to make .upon fo im-
portant a fubject.
In the fecond chapter, which treats of our vocation to Chriftia*
nity, you will find how much this vafl benefit of God obliges you
to ferve him. i. By the greatnefs of this grace, upon which you
will obferve three reflections, which will furnifh you wherewith
to make one or many very profitable meditations : 2. By the great
obligation of Chriftianity, which being well confidered, will ef-
fectually excite you to comply with it as you ought.
Continuing thus through every chapter of the firft part, you will
fihd in them wherewith to entertain your mind profitably in the
prefence of God, and to ftir yourfelf up to ferve him faithfully,
and to form ftrenuous refolutions.
In the fecond part you will take notice of the means which are
neceflary for you to attain virtue. There is none of them but wiil
furnifh you with matter whereon to meditate, and raife in yo,u
powerful
in
CHRISTIAN PIETY. 267
powerful confederations to perfuade you to love them, and put
them in pra&ice. Meditate on them in this fpirit, that is, with a
view to bring yourfelf to the practice of the means, and dwell on
this fubject until fuch time as you find in yourfelf the effect of this
psrfuafion.
The third part treats of the obftacles to falvation, that is, of
vices which you ought to avoid. In each of them you will find,
firit, the motives which oblige you to fly from them, and confe-
quently the means you muft ufe for that end. Read both of them
attentively upon each obftacle, the firft, to inftrucl: you and con-
vince your mind, the fecond, to put them in practice. Meditate
on them in the prefence of God, with defign to advantage yourfelf
by them. Obferve therein the order we have given, and your
endeavours will be crowned with fuccefs.
You will find the fame order in the fourth part, which treats of
virtues neceflary for young people. The motives are there men-
tioned, and afterwards the means to acquire them. If you read
them with ever fo little attention, you will find that there is no
fubject or matter of meditation more eafy, as it is one of the mod
ufeful and neceflary.
The laft part, which treats of the choice of a flate of life, will
furnim matter whereon to meditate, when you are on the point of
that deliberation. You will there find the importance of the
choice, the faults you muft avoid therein, the means you muft
employ, diverfe considerations upon each ftate, and other things
of confequence. All this will afford matter of meditation, both
profitable and neceflary.
In the fecond volume, you may, in like manner, meditate on
Penance, the Holy Communion^ and Prayer,
ARTICLE XII.
The Praftice of Meditation.
TO reduce into practice all that we have faid of meditation,
fee here what you muft do. Firft, as the morning is the
rnoft proper time for exercifes of the mind, choofe that time for
meditating in, following the advice of the wife man, who fays:
The juft man "will give his heart to refort early to the Lord, that made
him, and he will pray in the fight of the mo/f high*. Many other
paffages of fcripture recommend morning prayer.
Read
* Eccli. xxxix, 6.
69 Ike INSTRUCTION of YOUTH
Read over night the fubje& you defign to meditate on. The next
morning after you have adored almighty God, and offered to him
your ufual prayers, read again the fame matter. Afterwards
cafting yourfelf on your knees in the prefence of God, beg of him
the grace to perform well this meditation, and to learn therein,
and keep in mind fome important truths for your falvation.
Prefent yourfelf to him as a blind man, who <lefires to have his
fight reftored. Lard that I may fee*. Grant, O Lord, that I may
fee thy holy truths. my God enlighten my darknefs-\. Clear, O
God, the darknefs of my foul. Open thou my eyes , and I ivill con-
Jider the ivonderous things of thy laiut, Open iny interior eyes,
that I may attentively confider the wonders that are included in
thy holy law. Or as a poor man, who demands of God a morfel
of bread for the nourilhment of his foul. Give its this day our daily
bread . Give me, O God, by thy grace, a little of that celeftial
bread which thou distributed to thy children. Look thou upon me %
and httve mercy on me ; for I am alone and pcor]}. Cad thy eyes upon
me, and have mercy on my mifery, becaufe I am a poor forfaken
man, incapable of having of myfelf any good thought, except it
come from thy grace. Or as a fick man, who feeks remedies for
his foul. Have mercy on me, O Lord, my foul is grievoujly troubled
fy a Devil^. Have pity, O God, on my foul, which is perfecuted
by the enemies of her falvation. Make ufe of fome of thefe, or
fuch like prayers.
Afterwards apply your mind to confider the fubjecl:. you are to
meditate on ; choofe two or three of thofe confederations which
you find in your book, fix your thought upon each, one after
another, to weigh them, to convince yourfelf of them, and to
keep them in your mind.
But here, endeavour above all to excite
Employ yourfelf your heart and affection, to love, to em-
chiefly in exciting brace, and to praftife the truths you meditate
good affeBiont and on , for this is the fruit and end of meditation.
refolutions. We meditate not only to underftand what is
good, but to love it, and put it in execution ;
we feek not after fcience, but virtue.
For this reafon you muft paufe longer upon the affeclions and
refolutions than upon the confiderations -, you muft extend them,
entertain them, and relim them at leifure. For example, it does
not
* Luke xviH. 41. t Pf._xvii. 29. J Pf. cxvi - l8 ' Luke xit 3 '
I' Pf. xxiv. 16. t Mar. xv. aa-
in CHRISTIAN PIETY. 26f
not fufiice to confider in rrieditation how amiable God is, to repre-
fent the reafons for it, as his goodnefs, his perfections, his benefits ;
but after having made thefe confiderations, you muft defcend to
the affections arifing from thence, to love him actually, and fay
from your heart, It is true, O God, that thou art infinitely ami-
able, and that there are infinite reafons for loving thee, why mould
I not then embrace them ? Why fhall I be fo obdurate, fo ungrateful,
fuch an enemy to myfelf as not to love thee ? O God, how
wretched is he who loves thee not ! And how miferable was I
when I loved thee not, and inftead of it was wedded to my paflions
and pleafures ! I have loved thee too late, O infinite goodnefs ! I
have loved thee too late ! But now I will love thee entirely ,
nothing fhall feparate me from thy love, from thy fervice, from
thy obedience.
. It is chiefly in thefe affections, that God fpeaks to the heart
by the good purpofes he infpires it with : it is there, finding the
foul in a holy folitude, and thinking on nothing but him, he is
pleafed to fpeak to her interiorly, and replenifh her with his love,
/ will lead her, fays he, into the nuildeniffs ; and I 'will fpeak to her
heart *. There it is good, as the Prophet fays, to wait ivith filttue
for the falvation of God-\ ; and to fay to him with young Samuel,
Speak, Lord, for thy fervant heareth\. Let not men now talk to
me, let not books inftruct me at this- time; but thou, O Lord, do
me the favour to fpeak interiorly to me, and touch my heart, and
fill it with thy love. See the Imitation <s/~Chrift.
Continue a while in this ftate, and in thefe pious affections
which God fhall beftow upon you, ftirring them up, and enter-
taining them the be(t you can. Diverfify them- as the different
fubjects require. Applying them one while to the hatred of fin,
if the fubject be fin in general, or any particular vice ; to the fear
of God and his judgments; another while to a defire to ferve
God, to become virtuous,"* to fly the occafions of fin, acid ftrongly
refill temptations ; but moft frequently to the love of God, to an
affection for Chriitian virtues, humility, chaftity, temperance,
and other pious and wholfome affections, as the matter of your
meditation mall direct.
But chiefly, forget not to come to good refolutions; for it would
be offering a great injury to God, to have received from him good
motions, and not to put them in execution. Wherefore you muft
always conclude your meditation with firm refolutions to practife
what
* Ofee it. 14. f Lam. iii. 36. \ I Kings iii- 10. Lib. j. cap. 2.
270 The INSTRUCTION of YOUTH
\vhat God has infpired in prayer. But this refolution mud be
ftrong and efficacious, let it therefore be followed by its effecl:
and that it may be fuch, read and praclife the third and fourth
advice, which you will find in the following article.
' Finifli your prayer, by giving thanks to God for the good
thoughts and motions he has bellowed upon you, humbly begging
of him the grace to put them in practice ; forefee the occafions
you may have to praftife them, that you may be mindful of them.
You may perform this exercife in the fpace of half an hour or
fo; that time is not too long for an action of fuch importance,
where you treat with God concerning your falvation, and wherein
God does you the honour to hearken to you, and communicate
himfelf to you with fo much bounty.
As for the days of meditation, it would be a great blefling, if
you could perform it every day : if not endeavour to perform it at
leaft every Sunday and Holyday, on the days of confeffion and
communion, and alfo on fome days before to prepare yourfelf for
it, and fome days after to preferve the fruit of it; I moreover
recommend it, on the days wherein you fhall find yourfelf moved
with temptations, that in this exercife you may find arms to de-
fend ycurfelf ; according to that remarkable admonition of our
Lord, Watch ye and pray >, that ye enter not into temptation*.
Make choice of a convenient place for meditation, that is re-
moved from noife, and wherein you may be alone as much as
poflible, that you may thereby be lefs expofed to diftradlions, and
have more liberty to apply your mind and heart to God.
ARTICLE XIII.
General advice concerning Meditation.
BEFORE the finiming of this treatife, there remains fotne ad-
vice to be given you, to obviate the difficulties which occur
in this holy exercife, and to make it folidly advantageous to you.
1 The firil is, that you diligently take care not
\Jl Advice. to permit your mind to be prepofleffed with any
Be not prejudi- falfe opinion againfl meditation, as to conceive
ted againjl mtdita- that you are not capable of meditating, or that
tion. it is too much trouble, not necefiary, or the like.
This is the firft obftacle the Devil will put
in your way to divert you entirely from this exercife ; but we have
already
* Mat, xxvi. 4K
in CHRISTIAN PIETY. 271
already taken notice of this impediment, and have discovered the
folly of that illufion, in the firft eight articks; wherefore read
them attentively. Efpecially as to your capacity, remember that
it is not wit, nor fublime ftudies, which qualify you for meditating,
but humility and the knowledge of your own inability to defign or
perform good actions, and a great defire to advance in virtue.
Thefe are the difpofitions which render you capable of meditating,
or rather of receiving the lights and motions of divine grace,
which are the things we feek in meditation, and not our own
imaginations.
The fecond advice is, not to be difmayed id Advice.
with the difficulties you may find in this exer- Be not difmayed
cife, as the trouble to apply your mind, dif- with difficulties,
tractions, difguft, and the like. which may occur
1 . Reprelent to yourfelf that good things are in this exer cife*
not acquired without pains. What difficulties
do we meet with in ftudies, and other exercifes of human life,
yet thefe do not make us defift ?
2. Confider that all beginnings are difficult, and that by practice
they are overcome, especially by the grace of God, which is the
firfl mover to all good things, but particularly in this action,
where it is the firft and principal fupport.
3. Make thefe diftractions ferve for your meditation, and pro-
ceed in this manner. Humble yourfelf in the fight of God, be-
caufe you cannot keep your mind attentive : acknowledge that it is
through your fault ; that your fins are the caufe ; that this fprings
from your lightnefs, and from too great an inclination to the
vanities and pleafures of the world. Take from thence occafion
to lament your fins, to implore pardon of God for them, to pur-
pofe to fly from them for the future, to correct the levity of your
mind, and to redrefs your diforderly affections.
4. Among all thefe diftractions, fuppofe yourfelf to be as a
beggar at the gate of God, from whom you beg an alms. Does a
beggar efteem himfelf repulfed, becaufe he is not hearkened to
at his firft requeft ? He continues foliating, he waits, he comes
again. Act you in that manner, perfevere, humbly begging of
God a good thought for your falvation. Although you mould
fpend all the time of your meditation in this requeft, you will
have done a great deal. Call to mind that excellent fentence of
St. Augiifline *, who fays, that " When God does not prefently
" grant
* Serm. 5. dt Verb.. Dora.
272 The INSTRUCTION of YOUTH
" grant the petition we defire, it is not becaufe he refufes us, but
" becaufe he would have us fet fuch a value on his favours as
" they defervc; it being certain, that we efteem more the things
" obtained with much trouble, and make lefs account of thofc ac-
" quired without pains." For this reafon he adds, " Aik, feek,
" urge ; God referves the favour to grant it at the end, althougJi
" he would not confent to it at the firft, that you might learn to
" folicit for great things with an ardent defire."
5. On thefe occaiions behave yourfelf like the poor Cananean 9
who gained by a wonderful patience the favour which the Son of
God had refufed her. This afflicted woman came, and caft her-
felf at the feet of our Lord, to obtain the cure of her daughter
tormented with an evil fpirit. He pafies on his way without an-
iu'jring her one word. She addreflcs herfelf to the Apoftles, who
intercede for her, but to no purpofe. Seeing herfelf thus rejected
{he advances, and prefents herfelf to him again with greater earneft-
uefs than before, O Lord, affift me ! He anfwers roughly, // is not
good to take the bread of the children, and to cajl it to the dogs *. An
anfwer fuincient to difcourage the greateft patience. She, inflead
of being difheartened by it, takes advantage from his words, and
makes ufe of them to obtain the effect of her prayer : Ah Lord !
pardon me if I tell you, that fometimes bread is given to the dogs,
for at leaft they are permitted to eat the crumbs which fall from
their mafter's table: nor do I requeft any thing more than the
remainder of the favours you fhew your children. Our Lord was
fo well pleafed with the faith, humility and patience of this af-
fticled perfon, that praifing her highly, he faid to her, woman,
great is thy faith : be it done to thee as than iuilt\*
Imitate in your prayer this admirable example, and ft ill when
.you beg of God any grace for your falvation, although God an-
fwers you not by forne good thoughts, continue intreating, Lord
help me t. Have recourfe to the interceflion of the Blefled Virgin
Mary, and of the faints, as the Cananean had to that of the Apoftles.
If, this coldnefs continuing, your confcience tell you, that your
fins are the caufe, and that they render you unworthy of the favours
you requeft ; acknowledge humbly the truth, and declaring that it
is fo, fay from your heart as the Canatiean, It is true, O God, it
is not reafonable that thou fhouldeft give the bread of thy children
to dogs, that is, to (inners fuch as I am ; but at leaft, as the
crumbs of bread which, fall from the table are allowed to the dogs,
deny
* Mat. xv. a6. f Mat. xv. a8. J Mat. xv. 25.
in CHRISTIAN PIETY. 273
tteny me not thofe which fall from thine ; grant me fome fmall re-
mainder of thofe abundant graces which thou poureft upon thofe
who faithfully ferve thee. If you perfevere thus, God will grant
your petition, and recompenfe your faith, your humility, and your
patience. And although he mould not give you any fentiments proper
to the fubject upon which you meditate, yet that patience, that hu-
mility, that ftedfaft faith which you exercife, will be more pleafing
to him than any thing elfe, and more profitable to you, and this
will be the bed fruit of your prayer. Thus, Theotime^ you will
lofe nothing, though God mould feem to refufe the good thoughts
you a(k of him. This denial will be abundantly recompenfed by
the virtues you practife on the occafion ; for thofe are God's gifts:
thus it may be truly faid, that in feeking God at one time, you
will find him at another ; and you will experience the truth of
that excellent obfervation made by the great St. Bernard^ " That
" among all the things we feek for, only God is never fought for
" in vain, even when we imagine we cannot find him *."
The third advice is, That in every medita-
tion you ftill be mindful of the end for which ^d Advice.
you meditate, which is the fandtification of Reflecl on the
your foul, and to make you truly virtuous in end for which you
the fight of God ; fo that the meditation by meditate.
which you do not advance in virtue, is not
meditation nor prayer, but a fpeculative ftudy, which is fometimes
more prejudicial than profitable.
The meditation which is performed without a view to this end,
is attended with an infinite number of moft dangerous defects. It
makes us (lop at the thoughts, and not proceed to affections ; at
curious fpeculations, not folid ; at thofe which delight the mind,
and not at thofe which move the heart. If \ve pafs to affections,
it is to thofe which are found moft agreeable, and not thofe
which are moft necefiary, fuch as the hatred of fin, the defire
of mortifying our pafllons, and correcting our vices. We con-
tent ourfelves with the affection, and omit the refolutions ; and
if we proceed to refolutions, we content ourfelves with general
ones, wiihout defcending to particulars. For example, we fay, I
would be humble, chafte, temperate ; but we do not fay, I will be
humble on this or that occafion ; I will obey when I (hall be com-
manded-, I will acknowledge my fault when I (hall be reprehen-
ded, and other like j I will be chafte by refitting temptations,
Vol. II. T through
* L, 5. de Coniideratione c. n.
i74 The INSTRUCTION / YOUTH
through fuch and fuch means ; I will avoid fuch occasions, which
are dangerous ; I will fhun idlenefs, &c. And if we come to fome
particular refolutions, we make them but faintly, and not firmly
and vigoroufly ; from whence it comes to pafs that we never ac-
complifii them, and fo they are as unprofitable as if they were not
made at all.
All thefe faults in meditation arife from our not ferioudy pro-
pofmg to ourfelves the fanctification of our foul, by the folid
practice of virtue.
From hence it comes, that this manner of meditation prejudices
more than it profits, becaufe it is apt to give thofe who at thus, a
very good opinion of themfelves, a contempt of others, and a
confidence in their own merits: it makes them much addicted to
their own judgment and will, and believe they are faints by me-
ditating on holy things, although they pralife them not; which
is a very great mifchief, not only to them, but to others, who take
from thence an occafion to blame meditation and devotion, which
are not the caufe of thefe diforders, but the ill ufe thefe perfons
make of them.
For this reafon, Tbeztime t when you apply yourfelf to this holy
exercife, fcrioufly propofe virtue as its end ; and believe that me-
ditation unprofitable, from which you depart without a particular
refolution of correcting yourfelf, and of loving God more than
you have yet done.
But it is not fufficient to refer meditation to
4/ Advice. the practice of virtue, we muft alfo be careful
Jjy meditation to refer it to the practice of the moft folid
Jlrive to acquire virtues, as faith, humility, the love of God and
tbe virtues mo/l our neighbour, chaftity, temperance, and others,
nfceflbry for pur efpecially thofe which are moft neceffary, in
prefent jmte, the prefent ftate wherein we find ourfelves, and
of which we (land moft frequently in need,
This advice is one of the moft important which can be given in
this matter ; for to what purpofe is it to propofe to ourfelves in
meditation fair and apparent virtues, and in the mean time omit
the more folid, which are the groundwork and foundation of all
Others, and which making lefs {hew, are notwithftanding more
neceflary ? To what end, for example, do we propofe to ourfelves
to be very liberal to the poor, if we had it in our power j to fufFer
great perfections for God's fake, if they mould befall us ; with
other like things, and neglect the virtues we ft and in prefent want
of,
in CHRISTIAN PIETY. 275
of, as chaftity, humility, meeknefs towards our neighbour, or
thofe we have every day occafion to practife, as the mortifying of
our pafiions, reflraining of our anger, fuffering at the hands of
others, and obedience to our fuperiors ?
In a word, meditation is a means of fanctifying our fouls.
This fanctification confifts in moderating our paffions, correcting
our vices, and by confequence, in acquiring the contrary virtues :
it ought therefore to be neceffarily referred to that end, and to
produce that effect ; otherwife it is not a meditation, but a mere
illufion: and thofe who employ it thus, abufe the mod holy and
wholfome thing, which they render unprofitable to themfelves,
and contemptible to others.
Act not in this manner, Theotime; meditate in order to fanc-
tify your foul, to mortify your paffions, to correct the vices which
reign in you, to prattife true and folid virtues, and thofe you
fland moll in need of in your prefent ftate.
This is what I had to propofe to you upon
this fubject of meditation. To conclude, I Conclnfion.
have but two words to fay to you, Read and
praElife. Read, to inftruct yourfelf in a thing which yet you
know not, to convince yourfelf that meditation is not fo difficult
as you might conceive it, but that you may practife it, and that it
may be very beneficial to you. Read, to learn the method of it,
and practile the fame. But Content not yourfelf with the reading,
proceed to the practice and exercife of fo pious a thing. Try
what you can do therein, or rather what God will give you the
grace to perform: be aflured his afliftance will be great, if you
approach him with a fincere intention to pleafe him, and to learn
in that divine -fichool the truths of your falvation, and to practife
them faithfully. Be not difmayed nt the difficulties j be faithful
and perfeverant, and God will beftow upon you the means of fur-
mounting them. Call to mind that fentence of the prophet, That
the Lord is good to them that hope in him, to the foul that feeketh him *.
Seek after him in your prayers and meditations, and you will find
him, if you fearch faithfully, -/f/, and it /hall be given you : feek y
and you Jhall fold : knock y *and itfoall be opened to you f. O tajle, Theo-
time, and fee that the Lord is fiveet\ t in this pious exercife, and
you will find by experience, and in effect, the truth of that fentence
of the divine wifdom : Blejjed is the man that heareth tne, and that
watchetk
* Lam. iii. aj. f Mat. vii. 7. j; Pf. xxxiii. 9.
276
watcheth dally f.t my gates, and loaltetb at the pofts of my doors*
He that Jhall find tnf, fhall find life, and Jball have falvation from
the Lord*.
* Prov. viii. 34j 3J.
F I N I S.
Errors of the
VOL. I.
Page 5, Line 4, read youth, if ibid. 1. 23, r. the power p. 6, 1. it, f.
poured ib. 1. 16, r. 3. He p. is in margin, r. Job xxix. 2. p. 40, 1. 11, r.
denfe obfcurity p. 50, in margin, for xxii, r. 22 p. 77, in margin, ^.
Pfalm cxviii. 73 p. 84, 1. 27, in margin, dele the ivhole human race p.
99, 1. 10, for The book, &c. r. The holy fcfipture in many places, but
chiefly in the book p. 152, 1. 23, dele nor p. 207, 1. 10, r. young perfons
engage p. 208, 1. 9, r. important an.
VOL. II.
Page 8, Line 29, read laugh at p. 61, 1. laft but one, for for, r. yet
p. 133, 1. a, r. they would p. 168, 1. j, r. which are duly propofed
p. 186, 1.2i, r. fpiritual blindnefs p. 207, 1. 4, r. that bleffed p. 216, id
margin, r. S. Ber. ibid. p, 219, 1. 20, r. thy humanity. -p. 233, 1. u ^.
repent of eur fias p. 246, 1. 18, r, at leaft.
Jujt PubKJhcd,
INSTRUCTIONS
. &i the S A C R A M E N T < E
C O N -F I R M A T I O N.
Printed and Sold Ly F. Co ATT.?., Nevvcaflle upon 'J'yne.
(Trice T II R V. E - P E N C F..':
UNIVERSITY OF CALIFORNIA LIBRARY
Los Angeles
RECTD li) This book is DUE on the last date stamped below.
Form L9-Series 4939
I
PUEA DO NOT REMOVE
THIS BOOK CARD -i
u
S3
d
*^ii
a
si
8
a
a
a
8
a
8
a
s
a
a
a
u
U
3
*
M
M
S
s
*
S
S
2
a
s
I
University Research Library
1 ^,