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&lto 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.
 
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