Judgment of Reproach let him escape Fly as the Plague all Coversation of dishonest things which are really the plague and corruption of good Mannners and which cause a vast number of Sins in those who discourse of them and in those who hearken to them Fly also all dubious Expressions or such as incline to a double Sense which may give others occasion of impure Thoughts And lastly Avoid all Speeches or immodest Injuries which Men have so frequently in their Mouths and are not sufferable amongst the Debauch'd much less in you 2. In good or indifferent Discourses be not too ready or light in speaking but hearken before you speak There are some Humors which are always the first in Talking and the last in holding their Tongues who meddle with every thing interrupt others and speak of things they understand not It is the Sign of an ill-bred light indiscreet and sometimes of a proud Mind The Wiseman says excellently well * Vidisti hominem velocem ad loquendum stultitia magis sperandum est quam illius correctio Prov. 20. When you see a Man free in Talking you must expect from him more folly than Wisdom To regulate well your Speech see the Maxims you must observe 1. Speak little and hear much Rules for Speaking It is the chief Mark of a wise Mind to hearken to others and speak little The Scripture says that * Qui moderatur sermones suos doctus est prudens Stultus quoque si tacuerit sapiens reputabitur si compresserit labia sua intelligens Prov. 17. Utinam taceretis ut putaremini sapientes Job 1.13 Sit autem omnis homo velox ad audiendum tardus vero ad loquendum Jac. 1. He who governs well his Speech is wise and advised And that Silence is so great a Sign of Wisdom that When it is found in a Man of small Vnderstanding it makes him esteem'd Discreet I speak not of a dull and melancholy Silence which springs from Stupidity and Heaviness but of a wise Silence which is observ'd by Modesty that it may give ear to others and speak in a proper time In Conversation when another speaks How we must behave our selves in Conversation have a care of Three things 1. Not to speak before you have heard what he says 2. Not to interrupt him who speaks 3. Not to be too hasty to Talk when something you understand not is well spoken of There are three Precepts of the Wiseman a Priusquam inaudias ne respondeas verbum in medio sermonum ne adjicias loqui Eccl. 11. Before you have heard answer nothing Speak not in the midst of a Discourse Learn before you speak For as it is said in the Proverbs b Antequam loquaris disce Eccles 18. Qui prius respondeat quam audiat stultum se esse demonstrat confusione dignum Prov. 18.24 He who speaks before he understands shews that he is unwise and worthy of Confusion When you shall be in some Honorable Company observe what the Wiseman appoints you to do * Adolescens loquere in tua causa vix cum necesse fuerit Si bis interrogatus fueris habeat caput responsum tuum In multis esto quasi inscius audire tacens simul quaerens Eccl. 12. Speak little and only when you are asked and let your Answer be short Seem not to be too knowing but in the most part of Conversations comport your self as if you understood nothing of the thing which is treated And this not by Dissimulation but by Modesty hearken to others being silent and ask to learn of them CHAP. XII Of other Vices of the Tongue and particularly of Swearing BEsides wicked and impertinent Discourses and a Vanity in Talking there are also many other Vices of the Tongue which Christian Modesty ought carefully to retrench the first whereof is Swearing To be addicted to Swearing is a very vicious Quality especially in young People I speak not of Oaths made by Religion to assure a Truth when sufficient Necessity requires a Necessity which seldom happens to young Persons but of those Oaths so common amongst Christians where the adorable Name of God is employ'd and taken in vain in the least Anger or first Impatience and sometimes by a setled Judgment from a detestable Custom of Swearing by the Name of God in all manner of Occasions This Sin is one of the wickedest Habits a Man can contract For 1. It is a Contempt of God Sanctum terribile nomen ejus Psal 110. Non assumes nomen Domini Dei tui in vanum Exod. 20 to bear so little Respect for his holy Name which all Creatures adore and whose Sanctity makes all the Angels to tremble and this notwithstanding the express Prohibition God hath made of it Thou shalt not take the Name of the Lord thy God in vain 2. It is a notable Outrage offer'd to his Son Jesus-Christ to treat with so much Irreverence the precious Death he suffer'd for our Redemption and the adorable Blood he shed for our Salvation An Outrage which is no less than that he receiv'd by the Cruelty of his Executioners He was Scourged says St. Augustin with the Rods of the Jews and he is now Whipp'd by the blasphemous Tongues of wicked Christians And they sin no less who blaspheme Jesus Christ reigning in Heaven than those who blasphem'd him when he walk'd upon Earth 3. The Cause of many Sins This Vice causes many other Sins to be committed For besides that there is no Sin multiply'd like Swearing it draws the Curse of God upon those who are accustom'd to it by which they are abandon'd to their Passions Vir multum jurans replebitur iniquitate Eccl. 25. and to the Occasions of Sin For this reason the Wiseman said that He who Sweare often shall be fill'd with Iniquity 4. It is hard to be corrected This Vice is very hard to be corrected tho' never so little rooted it increases still with Age and becomes at length incapable of remedy as those who are subject to it do daily misfortunately experience Lastly The Sin of the Devil It suffices to say that this Sin is the Sin of the Devils who are pleas'd in nothing but in abusing the holy Name of God And it is a horrible thing that Christians who ought to Praise God upon Earth as the Angels Praise him in Heaven should offer him here the same Injuries as the Devils vomit out against him in Hell. O Theotime Blasphemers Punishment Qui blasphemaverit nomen Domini morte moriatur Lev. 24. Fly this detestable Sin abominable before God and Men odious in all manner of Persons but principally in young People Remember that the ancient Law condemn'd Blasphemers to Death and St. Paul deliver'd over to the Devils two Christians culpable of this Crime * Ut discant nou blasphemare 1 Tim. â— S. Greg. â—â—e 4. Diâ—l cap. 18. To teach them says he not
Dei habitat in vobis 1 Cor. 3. Temple of God who dwells in you by Grace the f Haeredes regni quod promisit Deus diligentibus se Jacob. 2. Inheritor of his Eternal Kingdom from the right and hope whereof you were faln for ever and you are reduc'd into the secure way to arrive there being made a Member of Jesus Christ and of his Church out of which there is no Salvation and wherein you are now Illuminated with the Light of the Faith of Jesus Christ Instructed with his Doctrin Nourish'd with his precious Body and Bloud assisted with his Grace Furnish'd with all the necessary Means for your Salvation O God how Noble and how Honourable is the State of a Christian What Acknowledgments Theotime ought you to render to Almighty God who hath heap'd upon you such vast Benefits To comprehend better the greatness thereof consider yet that which follows 1. Three important Considerations God was not at all oblig'd to shew you that Kindness but it is a pure Effect of his Mercy and of the Immense Love he hath born you It g Non ex operibus justitiae quae fecimus nos sed secundum misericordiam suam salvos nos secit per lavacrum regenerationis Spiritus Sancti quem effudit in nos abunde per Jesum Christum Salvatorem nostrum Ad Tit. 3.5 was not saith the Apostle S. Paul for our good Works but by his Mercy that God hath saved us by the washing of the new birth and renewing of the Holy Ghost which he shed on us abundantly by Jesus Christ our Saviour 2. Without this Grace which God hath given you you could never have been Sav'd For there is no Salvation without Faith and without the Profession of the Christian Catholic Religion Where would you have been if God had not shew'd you this Mercy 3. He hath not done this Favour to thousands of Men who live in Pagan Countries in the Darkness of lgnorance and Sin Nor to so many Hereticks who altho' they be Baptis'd as you yet live in Error separated from the true Faith of the Catholic Church Columna firmamentum veritatis 1 Tim. 3. which is the Pillar and Prop of Truth Why were not you of that number Why hath God made you to be born in a Christian Country rather than others and in the Bosom of the Catholic Church where you are Instructed in the Divine Mysteries and things necessary for your Salvation Where have you merited this Favour What Happiness is it for you dear Theotime to have had a Trial of so great Bounty of our God Beati sumus O Israel Baruc. 4. quia quae Deo placent manifesta sunt nobis O how Fortunate are we by the Mercy of God which hath call'd us to the knowledg of his Divine Mysteries and Adorable Will He hath not shew'd this Kindness to all the World Non fecit taliter omni nationi judicia sua non manifestavit eis Ps 147. And why hath he done it to us rather than others O dear Theotime how is it possible that we should not fix our Affection upon a God who hath lov'd us so much Learn here from a Christian King the Esteem you ought to have for your Vocation St. Lewis King of France had such a Value for the Favour God shew'd him in making him a Christian that he not only preferr'd it before his Kingdom as in effect it is infinitly above but having been Baptis'd in the Caste of Poissy he would bear that Name and be call'd Lewis of Poissy and in that manner Sign'd his Letters and Dispatches esteeming that Title more glorious than that of the King of France Magis se membrum esse Ecclesiae quam in terris regnare gaudebat Aug. l. 5. de Civ Dei c. 20. And S. Augustin speaking of the Emperor Theodosius says That he accounted himself more happy for being a Member of the Church than for being Emperor of the World. These Great Men Theotime knew how to value the Grace of Christianity according to its real worth ARTICLE II. Of the great Obligations of a Christian IF the Vocation to Christianity be so high a Favour Three great Christian Obligations what are the Obligations of it Doubtless very great and far others than what the generality of Christians imagin Be attentive Theotime and learn what your Profession obliges you to It obliges you to believe firmly First Obligation of Christians all that God hath reveal'd to us by his Son Jesus Christ which is compris'd in Four Heads viz. The Mysteries of Faith The Maxims of Vertue which he Preacht The Recompence of the Good And the Punishment of the Wicked You receiv'd Baptism only upon this Condition The Priest before he Baptis'd demanded of you Do you Believe the Father the Son our Saviour and Redeemer and the Holy Ghost And you have answer'd by the Mouth of your Godfather Credo I Believe But remember that this Faith ought to be Firm Generous and Efficacious Firm Three Conditions of Faith. not doubting of any thing that ought to be assented unto Generous not being asham'd to make Profession of it before Men. Efficacious living according to the Verities you believe as we are about to say and not by your Actions giving the Lye unto your Faith Qui confitentur se nosce Deum factis autem negant Tit. 1. imitating many Christians who as the Apostle says Confess Jesus Christ with their Mouth and deny him by their Works The Profession of Christianity obliges you to renounce the Devil Second Christian Obligation and all his Works This is also a Condition with which you were receiv'd to Baptism The Priest asking you Abrenuntias Satanae omnibus pompis ejus omnibus operibus ejus Do you Renounce the Devil and all his Pomps and all his Works And you have answer'd Abrenuntio I Renounce O Theotime have you ever reflected upon this Renunciation and do you understand well what it is It is a solemn Profession which you have made not to Serve any more the Devil nor follow his Pomps that is the false Appearances of Earthly Goods and Pleasures by the love of which he endeavours to seduce and destroy Men and to fly from all his Works which are the Works of Darkness and Sin. It is a Profession which you have made in the Hands of the Church in the sight of Angels and wherein In qua professione non hominibus sed Deo angelis ejus conscribentibus dixistis renuntio renuntiate non solum vocibus sed etiam moribus non tantum sono linguae sed actu vitae S. Aug. l. 4. de Symbolo ad Catechum c. 4. as S. Augustin says you have made a Renunciation not speaking to Man but to God and the Angels who are Witnesses and Depositaries of your Word and who carefully keep it in Heaven You are oblig'd to observe this Renunciation which you have
you will receive wonderful Succors Demand of him by the Care he had of the Divine Infancy of Jesus Christ that he would preserve your Youth in the Dangers of your Salvation and that he would aid you to conserve in your Soul that Divine Saviour as he was employ'd once to guard him when he was in the World. CHAP. XX. Of Devotion to the Angel-Guardian and to the Saint of ones Name GOD affects us so tenderly Seventeenth Means Devotion to the Angel-Guardian that he gives to every one of us an Angel for our Guardian employing by an incomparable Goodness his most perfect Creatures in our Service and those celestial Spirits which are created incessantly to Contemplate him and continually to Serve him in Heaven to attend also upon us O Theotime how great is the Bounty of God to depute no less than a Prince of his Court to the Conduct of a poor Servant And as S. Bernard says excellently well not to be content to send his Son * Mittis ei unigenitum tuum immittis Spiritum tuum promittis etiam vultum tuum ne quid in coelestibus vacet ab opere sollicitudinis nostrae beatos illos spritus propter nos mittis in ministerium custodiae nostrae deputas jubes nostros fieri paedagogos S. Bern. Serm. 12. in Psal Qui habitat to us to give us his Holy Spirit to promise the enjoyment of him himself in Heaven so that there should be nothing in Heaven which should not be employ'd for our Salvation he sends his Angels to contribute thereto their Service he appoints them for our Guardians he commands them to be our Masters and Conductors Bear a particular Honor and Love to him whom God hath given you He is always near to conduct and guard you he inspires you with good thoughts he assists you in important Affairs he fortifies you in Temptations he diverts many Misfortunes from you which otherwise would befall you whether temporally or spiritually and he continues these good Offices by how much more you have recourse to him What is it that you owe not to such a Conductor to such a Defender * Angelis suis mandavit de te Quantum debet hoc verbum inferre reverentiam afferre devotionem conferre fiduciam Reverentiam pro presentia devotionem pro benevolentia fiduciam pro custodia Ibid. S. Bernard says that the guarding of our good Angel ought to inspire us with Three things Respect Love and Confidence Respect for his Presence Love or Devotion for the Good-will he hath for us and Confidence for the care he hath of our Protection and Preservation 1. * In quovis diversorio in quovis angulo Angelo tuo reverentiam habe Tu ne aude illo praesente quod vidente me non auderes Ibid. Shew then Theotime a great Respect to your Angel and when you shall be tempted to any wicked Action call to mind his Prefence and be asham'd to do that before him which you would not dare to commit before a vertuous Person 2. Love him tenderly and recommend your self to him daily Beseech him that he would direct your Actions and protect you from the Misfortunes of this Life and above all from Sin which is the greatest Misery 3. Remember to have recourse to him in all your Necessities and principally in two Occasions amongst others The first is when you deliberate or undertake any important Affair wherein you have need of Counsel and Assistance Demand of your good Angel to conduct you in that Affair so that you undertake it not except it be according to the Will of God for his Service and your Salvation and that he will assist you happily to finish it * Quid sub tantis custodibus timeamus nec superari nec seduci minus autem seducere possunt qui custodiunt nos in omnibus viis nostris Fideles sunt prudentes sunt potentes sunt quid trepidamus tantum sequamur eos adhaereamus eis Ibid. This Means is very efficacious to make your Businesses to succeed well it is impossible they should not prosper under so good a Guide who is most faithful wise and powerful The Second is when you are assaulted with any Temptation and are in danger of offending God. * Quoties gravissima cernitur urgere tentatio tribulatio vehemens imminere invoca custodem tuum doctorem tuum adjutorem tuum in opportunitatibus in tribulatione Ibid. When you see says S. Bernard a great Temptation which urges you or a violent Tribulation which approaches you Invoke your Guardian your Teacher to wit him who assists you eflectually in your Necessities This Remedy Theotime is very powerful in all Temptations and especially in those which combat Chastity of which the Angels are Lovers and particular Protectors as being a Vertue which render Men like unto them and which makes them imitate upon Earth their most pure and celestial Life From whence it happens S. Amb Hom. 3. de Virginitate says St. Ambrose that it is no wonder if Angels defend chast Souls who lead upon Earth a Life of Angels Next to your good Angel Devotion to our Patron Honor particularly your Patron The Names of Saints are given us at Baptism that they may be our Protectors and Intercessors to God Debent enim aliquid in nobis de suis recognoscere virtutibus ut pro nobis dignentur Domino supplicare S. Aug. Ser. 39. de Sanct. and that by their Prayers and the Example of their Vertues we may acquit our selves worthily of the Obligations of a Christian Life whereof we make Profession in Baptism Honor and love him whose Name you bear recommend your self daily to him and that you may certainly obtain his Assistance remember to imitate his Vertues CHAP. XXI Of keeping of Feasts and particularly of Sundays THE Celebration of Feasts is also a Means which marvellously avails towards the gaining of Vertue when it is well observ'd according to the Intention of God and the Church The prime Institution of Feasts These are the Days which are given to Men to attend to the Service of God and the sanctification of their Souls which being well employ'd cause them to make a great progress in the way of Salvation Their Institution is as ancient as the World at the beginning whereof the Scripture says that God having created all things in Six Days gave his Blessing to the * Et benedixit diei septimo sanctificavit illum quia in ipso cessaverat ab omni opere suo Gen. 2. Memento ut Diem Sabbati sanctifices Levit. 23. Seventh and sanctifi'd it in memory of the accomplishment of his works He afterwards gave a new Commandment thereof when he gave the Law to the People of Israel to whom he prescrib'd the manner how he would be Honor'd by them on that Day He adds also other Days there which he would have employ'd in acknowledgment of his most signal Benefits
Esteem Value not your self for any thing whatsoever neither for your Riches nor for your Quality nor Beauty or good Behavior for the Glory one takes in these things is base and impertinent and belongs only to vain Spirits Nor for your Wit or Science for these are the Gifts of God and you offer him an Injury when you raise your self Esteem from thence Nor much less for Vertue for it springs far less from you and he who glories therein puts himself in danger of absolutely losing it Besides we often imagin we have Perfections which we have not and when we find in our selves any Advantage we ought to give the Glory to God who is the Author of it and not to our selves who have receiv'd it and say from our Heart Non nobis Domine Psal 113. non nobis sed nomini tuo da gloriam It is an excellent Maxim of S. Bernard Gloriam meam alteri non dabo quid ergo dabis Domine Quid dabis nobis Pacem inquit do vobis pacem relinquo vobis Sufficit mihi gratanter accipio quod relinquis relinquo quod retines sic placet sic mea interesse non dubito Abjuro gloriam prorsus ne forte si usurpavero non concessam perdam merito oblatam Pacem volo pacem desidero nihil amplius Cui non sufficit pax non sufficis tu tu es enim pax nostra qui secisti utraque unum Et infra Gloria in Excelsis Deo in terra Pax hominibus bonae voluntatis At vero non bonae sed planae iniquae voluntatis est qui nequaquam pace contentus superbo oculo insatiabili corde inquietus anhelat ad gloriam Dei nec pacem proinde retinens nec gloriam apprehendens S. Bern. Serm. 13. in Cant. which ought to be deeply engraven in your Mind That amongst all the Favors God hath bestow'd upon us he hath reserv'd nothing to himself but the Glory of being the Author of them and having committed to us the whole Fruit of them it is a very unjust and criminal thing that we should take to our selves the Profit and also the Glory of them retaining our Part and usurping that which belongs to God after he hath declar'd that he would give it to no one I will not give says he my Glory to another Weigh well this Reflection Theotime 2. 2. Towards God. Be humble towards God in consideration of his incomprehensible Greatness before which you are nothing in contemplation of that Power Substantia mea tanquam nihilum ante te Psal 38. of that Sovereign Majesty which makes the Angels themselves to tremble Acknowledge the Offences you have committed against this infinite Greatness the Favors which without number you have received from his Bounty the Abuses you have offer'd it the Account you must give in his Judgment the Necessity you have of his Graces for your Salvation with a thousand like things and you will find reason enough to humble your self or rather annihilate your self before God. 3. 3. Towards Men. Be humble towards Men. There are those who are humble towards God for how should not a wretched Creature abase it self before its Creator its Lord and its Judg but they are proud in respect of Men and so have not true Humility To practise this Humility be careful never to despise any Person and be ready to honor every one amongst Men Some are above you others equal to you others Inferiors As to the First Respect towards Superiors be Respectful Tractable and Obedient to all those who have any Authority over you Suffer humbly to be reprehended if you do otherwise you are proud Honor also all those who surpass you in any thing in Age in Science in Quality As for your Equals Towards Equals endeavor to treat them always with Esteem with Honor with Deference without being well-conceited of your self without being offended at his Rank of Honor nor desiring to precede you must leave these Vanities to those who affect them As for your Inferiors Towards Inferiors be mild and benign to all those who Serve you considering them as your Brethren a Et vos domini eadem facite illis remittentes minas scientes quia illorum vester Dominus est in coelis personarum acceptio non est a pud eum Ephes 6.9 And you Masters says the Apostle S. Paul treat sweetly your Servants refraining from Threats remembring that you have a common Master with them in Heaven who hath no respect of Persons Shew your self humble and affable to all others that are of a meaner Condition than you according to that excellent Precept of the Wiseman b Congregationi pauperum affabilem te facito Be affable to the company of the Poor be ready to serve and assist them in their Necessities In fine A great Means to repress Pride is to consider what Man is his Baseness his Miseries the shortness of Life and what follows after Death c Quid superbis terra cinis omnis Potentatus vita brevis Rex hodie est cras morietur cum morietur homo haereditabit serpentes bestias vermes Eccl. 10. Dust and Ashes what dost thou glory in says the Wiseman All Authority is but of a short continuance To day a King to morrow nothing and when Man shall be dead he will inherit Beasts Serpents and Worms O God what a Motive is this of Pride Respect not Theotime many exterior things which environ you and raise in you Pride and Vanity but consider what you are in your self and you will find reason enough to be humble It is the Advice S. Bernard gives you in those excellent Verses which I shall present to you to meditate attentively on Forma favor populi S. Bern. Medit. cap. 3. fervor juvenilis opesque Subripuere tibi noscere quid sit homo Vnde superbit homo Cujus conceptio culpa Nasci paena labor vita necesse Mori Post hominem vermis post vermem faetor horror Sic in non hominem vertitur omnis homo Youth and Beauty Wealth and th' Worlds Applause Make Man forget his Nature and her Laws His Life 's a Toil Conception Sin a Pain His Birth and needs must die Why then so vain His Crops will Worms possess and Stench and Dread Will Worms succeed See then what 's Man when dead The Meaning is That if Man will consider himself attentively he will find reason enough to repress his Pride he will find that his Conception casts him into Sin his Birth into Misery that his Life is a continu'd Chain of Labors that Death is an unavoidable Necessity and that after Death he shall possess nothing but Stench Corruption and Horror as to his Body But as for his Soul she is to be presented before the Judgment of God to receive there the Decree of her Eternal Happiness or Misery and this Judgment shall be terrible
which the great Apostle wishes particularly to his dear Disciples and to all Christians * Non cessamus pro vobis orantes postulantes ut impleamini agnitione voluntatis ejus in omni sapientia intellectu spirituali ut ambuletis digne Deo per omnia placentes in omnibus in opere bono fructificantes crescentes in scientia Dei. Colos 2. I cease not says he to pray for you and to beseech God that you may be fill'd with the knowledge of his will in all wisdom and understanding and that you may walk worthily pleasing God in all things fructifying in all sorts of good works encreasing in the knowledge of God. MAXIM V. That we cannot be in the Grace of God without having a constant Resolution never to offend him upon any score In this Resolution consists the Practice of the great Commandment of loving God above all things without which it is impossible to please him and be in his Grace for he who loves him not remains in death Now we cannot love God without this Resolution of never offending him * Si quis diligit me sermones meos servabit Qui non diligit me sermones meos non servat Joh. 14. If any one loves me says the Son of God he keeps my Commandments He who loves me not observes not my words MAXIM VI. That Sin is the greatest Evil which can befall a Man. Sin offers an infinite Injury to God which all Men and Angels know not how to repair It deprives Man of the Grace of God and makes him incur his Hatred and Indignation It causes him to lose Heaven for ever and puts him in the State of Eternal Damnation It renders him unworthy of all the Graces necessary to raise him from that deplorable Condition wherein God may justly leave him as he does many O God is there any Mischief in the World to be compar'd to this MAXIM VII That the worst of all Misfortunes is to die in Mortal Sin. It is the Misery of Miseries because it is the beginning of Eternal Calamities the loss of all Happiness the Source of all Evils and that without remedy without recovery and without any hope in a word it is Eternal Damnation To comprehend this Misfortune consider if you can what it is to lose God and that for ever to be banish'd from Heaven and that for ever to be condemn'd to the Flames of Hell with the Devils and that for ever without end without cessation without comfort without hope always in Rage always in Despair for being fall'n into this dreadful Calamity having been able to avoid it having despis'd God's Grace having lost such Means of Salvation O Theotime is it possible to think on this Misfortune and not stand in dread of it MAXIM VIII That this Misfortune happens to many and to those who think not of it It happens to all those 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 Dispositions necessary for Salvation For this reason the Son of God hath so often advertis'd us to * Vigilate orate nescitis enim quando tempus sit Mat. 13. Watch to be upon our guard We know not when the time will come We know neither the day nor the hour To be always prepar'd because he will come at the hour we think not on Vigilate quia nescitis diem neque horam Mat. 25. Et vos estote parati quia qua hora non putatis filius hominis veniet Mat. 24. Luc. 12. Quod autem dico vobis omnibus dico vigilate Marc. 13. What I say to you I say to all watch MAXIM IX That we must think frequently on Death Judgment and Eternity This is the chief Means to avoid that so common a Misfortune He who shall reflect well on the Judgment of God will be afraid to fall into Sin or to continue in it never so little This is the great Advertisement of the Wiseman which all Men ought to have continually in their memory * In omnibus operibus tuis memorare novissima tua in aeternum non peccabis Eccl. 7. In all your Actions remember your last things and you shall never sin MAXIM X. That we must serve God for himself and by Love. Altho' the Considerations of Death Judgment and Eternity be effectual and necessary to move us to Vertue nevertheless we must not stop there Read Part 4. Chap. 2. 3. and the Instruction about Communion Part 2. Ch. 3. Art. 4. it appertains only to servil Souls to be conducted by Fear alone generous Souls serve for Love and because he deserves to be belov'd honor'd and serv'd Fear is good but it must not be alone Love must perfect what Fear hath begun O Theotime how is it possible for a Soul to serve a God so amiable in himself and from whom she hath receiv'd all she possesseth otherwise than by Love MAXIM XI That we must have a Rule of our Actions and that this Rule ought to be the Law of God the Example and Doctrin of Jesus Christ and not the World nor the Example of others nor Custom It is a common Maxim amongst Men To do as others do and to bring for a Reason of their Actions That the World does so That it is the Custom That such and such act so This is a wicked false and pernicious Maxim Men are not our Rule but God. The World is all full of Error Men whatsoever they be are subject to Failings God is Truth himself he hath given us his Law to conduct us he hath sent his Son Jesus Christ to teach us * Hic est filius meus dilectus in quo mihi bene complacui ipsum audite Mat. 17. he hath commanded us to hearken to him ipsum audite that is the Rule we ought to follow Let not those says S. Jerom who make profession to be the Disciples of Truth Nec turbam sequantur errantem qui se veritatis discipulos confitentur Hunc certe imitari tutissimum est atque ejus vestigia sequi qui dixit ego sum via veritas vita nunquam errat qui sequitur veritatem S. Hieron Epist ad Celant Magister vester unus est Christus Mat. 18. Qui Ecclesiam non audierit sit tibi sicut Ethnicus Publicanus Mat. 18. Qui vos audit me audit qui vos spernit me spernit Luc. 10. follow the erring Multitude It is most safe to follow him who saith He is the Way the Truth and the Life Never govern your self by the World by Custom or by Example of others And in all your Actions look not upon the Practice nor Judgment of Men but upon the Law of God and the Doctrin of Jesus Christ and his Church which he hath commanded us to hear and follow and act nothing but what shall be conformable to that infallible Rule MAXIM XII That the World is
made you have abjur'd the Devil by your Words you must also abandon him by your Life and Actions if you will not be accounted a perfidious Person and a Fugitive Alas Theotime have you done so But at least Will you do it for the future Is it possible that you should return to that Enemy which you have so solemnly renounced Aug. ibid. Quid tibi cum pompis Diaboli quibus renuntiasti Quid tibi cum pompis Diaboli amator Christi The Profession of a Christian obliges you to live in Vertue Third Obligation of a Christian and Innocence flying Sin more than Death To admonish you of this Obligation the Priest after he had Baptis'd you Cloath'd you with a white Garment speaking these Words Receive this white Garment Accipe vestem candidam quam immaculatam perferas ante thronum Dei. which you shall carry without Spot or Stain before the Judgment-Seat of God To make you remember by that exterior Whiteness and by those Words to conserve diligently the Beauty and interior Purity which your Soul had then receiv'd by the Grace of Baptism O Theotime meditate well upon these Words and call to mind what will befall you at the Judgment of God if you defile that Innocence by a Life full of Sin. This white Robe with which you have been Cloath'd will condemn you in that dreadful Day The Priest who hath Baptis'd you will rise up against you and demand of God Vengeance for the Abuse you have offer'd to the Grace of your Baptism I shall recount to you for this purpose a memorable Action of a Deacon of Carthage call'd Murita towards the Judg Elpidophorus an Arian who having been receiv'd by him at the Font of Baptism had renounc'd afterwards the Catholick Faith. This holy Deacon being Cited before that wicked Judg to give an Account of his Faith carry'd with him the white Garment with which he had Cloath'd him in his Baptism and exposing it to the view of all spoke to him these Words with which he drew Tears from all that were present * Victor Vticensis lib. 3. persecut Vandalorum Haec sunt linteamenta Elpidophore Minister Erroris quae te accusabunt dum majestas venerit Judicantis custodiente diligentia mea ad testimonium tuae perditionis ad demergendum te in abyssum putei sulphurantis haec te immaculatam cinxerant de Fonte surgentem haec te acrius persequentur flammantem gehennam cum caeperis possidere Behold O Elpiphodorus Minister of Error the white Garment which will accuse you before the Divine Majesty at the Day of Judgment I have carefully preserv'd it to be the Proof of your Apostacy and to precipitate you into the abyss of Hell It serv'd you as an Ornament when you came from Baptism wash'd and cleans'd from your Sins and it shall serve to make you suffer more sensibly the Eternal Flames CHAP. III. That God requires and singularly accepts the Service of young People MOTIVE III. AFTER the precedent Considerations Three Considerations to oblige Men to Serve God in their Youth I pass to others yet more particular to convince you of the most strict Obligation you have to Consecrate your self to God in your Youth The first which I advance is That God earnestly desires to be Serv'd by you in that Age and that the Service of young People is particularly agreeable to him I shall make clear this Truth by Three Reasons First First Reason Because the Time of Youth is the Beginning of Life Now it is certain that amongst all things God demands particularly the First and Beginnings He ordain'd for this reason in the ancient Law that the First-fruits of all things that grew should be Offer'd to him He would have amongst the Fruits the First that was gather'd to be Presented to him Amongst Beasts the First to be Offer'd in Sacrifice to him And amongst Men the Eldest Sons to be Presented in his Temple to Serve there permitting them afterwards to be Redeemed shewing by this Institution that altho' all things did equally appertain unto him yet he had a special Esteem for the First as those which above all others were due unto him and which he requir'd in Title of Acknowledgment Whence it evidently follows That the Time of Youth being the beginning and first part of our Life God demands it particularly and would have it Presented unto him to be faithfully Employ'd in his Service Secondly Second Reason The Time of Youth is most pleasing to God because properly speaking according to the natural Order of things it is the most innocent part of Life and least corrupted by Sin Because in that Time one has not so full a knowledge of Evil nor so much ability and occasion to perform it Ones Judgment is not prejudicated by the false Maxims of the World nor his Manners nor Inclinations deprav'd by the Infection of the Wicked Besides the Grace receiv'd in Baptism being yet fresh renders that Age more agreeable to God at least in the Person of those who by a Life full of Sin trample not under their Feet that Grace and Robe of Innocence But take notice Theotime I have said That that Age is less corrupted commonly speaking and according to the natural Order of things yet it is but too true that many times much Corruption is found therein but this against the Order Nature hath establish'd which hath given to that Age for its Portion a Simplicity of Mind and Innocence of Manners and those are so much more culpable who by their Malice and Depravation corrupt what Nature had render'd as it were consonant to it learning Wickedness and running after it in an Age where Nature her self taught nothing but Simplicity and Innocence The Third Reason which declares that God particularly desires to be Serv'd by you in your Youth Third Reason dear Theotime is That it is the Time where you have the most occasion to make appear that you love God sincerely For it is the Time of the first Temptations wherein you begin to be mov'd to renounce his Love and Service You are tempted by your own Passions which are then in their prime violence Invited by those of your Age who often solicit you to Wickedness either by their Example or by their Discourse Provoked by the Enemy of your Salvation who uses all his Endeavours to withdraw you from the Service of God and secure himself quickly of your Person So that this Time may properly be call'd the Time of Combat and Trial wherein you shew you love God with a constant and real Affection if you couragiously resist those first Assaults * Gubernator in tempestate dignoscitur in acie miles probatur Delicata jactatio est cum periculum non est conflictatio in adversis probatio est veritatis S. Cypr. lib. de Mortalitate It is but a small thing to be Generous in Time of Peace to have Courage when one is not Attackt