esse militia Idem ibid. and the first Fountain of the Misfortunes we see therein 2. Hoc primum cogita quando armaris ad pugnam quia virtus tua etiam ipsa corporalis donum Dei est sic enim cogitabis de dono Dei non facere contra Deum S. Aug. Epist 205. ad Bonifac. Make a Resolution to live like a vertuous Man fearing God flying the particular Vices of that Profession not concerning your self for what others shall say of you they will cause you some trouble in the beginning but at the end you will get above them 3. Place not your Generosity and Courage in appearing Valiant in suffering nothing from any Person in Fighting upon all Occasions but in Serving faithfully and couragiously your Prince and Country in all Occurrences 4. Arm your self against the tyranny of Duels by a firm Resolution never to Fight a Duel a Resolution without which you can never be in the State of Grace but in a perpetual State of mortal Sin and Damnation Ought not this sole Thought to raise in you a horror for Duels Altho ' you perform all the Good imaginable altho' you lead a Life as holy as the greatest Saints except you have this Resolution of not Fighting a Duel you are not in the State of Salvation All your Confessions are Sacrileges and Abominations in the sight of God because you still continue in a Will to offend him mortally Even that which you shall make at the hour of Death if you have time to make it will avail you nothing for never having had this Resolution during your whole Life it is almost impossible you should have a true and sincere one at the hour of your Death I could bring you here many powerful Reasons against this madness of Duels Divers Reasons against Duels A Duel is not an Action of Courage Courage consists in exposing ones Life for the Publick Good in defending ones self when he is assaulted Now in a Duel you expose your Life without necessity for a Displeasure for a Revenge which is permitted to no Man oftentimes for pure Folly and Childishness sometimes to please another who requests that Service of you that is to sacrifice your Life and damn your Soul for his Quarrel Now you expose therein your Life which is not yours but belongs to God and the Publick The Honor which is pretended to be forfeited by avoiding or refusing a Duel is an imaginary Honor there being none but worldly and wicked Persons who condemn this Refusal which is prais'd and approv'd by wise and good People All discreet Men detest Duels and none but the wicked approve them The Law punishes them as Enemies of the Publick Good. Your Prince to whom you ow Obedience forbids them The Church detests and condemns them She Excommunicates all those who Fight Duels or contribute any thing to them She deprives of Ecclesiastical Burying all those who die in that Combat Without stopping to Treat at large these most powerful Reasons I shall content my self to make you consider two things 1. Two strong Reasons against Duels That a Duel is a Crime in the sight of God. 2. That it is incompatible with your Salvation It is a Crime as great as Homicide or Murther is great and enormous Remember how Homicide or Murther is detested by God It is a Crime which destroys the Image of God and the Workmanship of his Hands God hath such a horror for it that he would not have him pardon'd who is guilty of it a Quicunque effuderit humanum sanguinem fundetur sanguis illius ad imaginem quippe Dei factus est homo Gen. 9. Whosoever says he sheds human Blood his Blood shall be shed being Man is made to the Image of God. He threatens to extend his Revenge thereof even to b Sanguinem animarum vestrarum requiram de manu cunctarum bestiarum Ibid. Beasts which had taken away Man's Life to manifest what a horror he had for Murther By this judge of the quality of a Duel by which you go to spill the Blood of your Brother destroy the Image of God and what is yet more horrible to ruin for ever the Soul of your Adversary or your own for each of which Jesus Christ hath dy'd Or if you arrive not at these Misfortunes you expose your self to evident danger of falling into them and so you are as criminal in the sight of God as if the Effect succeeded Consider that this Blood which you shall have shed a Vox sanguinis fratris tui clamat ad me de terra Gen. 14. will cry to God for Vengeance against you as that of Abel against Cain b Anima vulneratorum clamavit Deus inultam abire non patitur Job 24. that the Soul which you have destroy'd will curse you eternally that your Conscience will continually reproach you for your Crime and will cause particular Disturbances Terrors and Apprehensions of the Divine Judgment and Vegeance which you shall never escape either in this World or in the next From hence follows the Second Truth which I have propos'd to you viz. That a Duel is incompatible with Salvation Where by a Duel I understand not the actual Fighting but the Will of Duelling because the Will to commit a Crime is directly opposite to Salvation You must then either renounce Duels or your Salvation Consider which you will renounce This is very difficult you 'll say 'T is true but it is necessary It is difficult principally in the Corruption of the Times but your Salvation is concern'd It is hard in the beginning but in time and by the Grace of God it becomes easie In a word Theotime you will conquer the Difficulties if you will apply your self seriously to it and make use of the following Means 1. Demand of God the Grace to renounce from your Heart that tyranny and never to yield to it 2. Be convinc'd of the nature of a Duel that a Duel is a wicked Action base and impertinent forbidden by God Detestabilis duellorum usus fabricante diabolo introductus ut cruenta corporum morte animarum etiam perniciem lucretur ex orbe penitus exterminetur Conc. Trid. Sess 25. cap. 19. detested by the Church contrary to the Publick Good an Enemy of our Salvation a Madness the tyranny of a detestable Custom and Invention of the Devil to destroy Souls by the bloody Death of the Body as the Council of Trent speaks 3. Call to mind those of your Acquaintance who are dead in Duels and lost for ever Judge what Apprehensions they have now of Duels and what Renunciations they would make of them if they could return into the World but there is no more time for them 4. When any one shall Challenge you answer him aloud That you will not Fight a Duel being forbidden both by Divine and Human Laws If any one accuse you of Cowardise tell him That you know well how to shew
3. de Quadrag To what saith S. Leo do all the exterior Ornaments serve if the interior be full of Corruption and Sin Keep well in mind that Sentence of S. Augustin which says b Qui nec castitatem custodit in corpore nec puritatem tenet in mente quoties sanctae Solemnitates adveniunt in corpore videtur habere gaudium in corde non celebrat nisi luctum quale enim gaudium conscientia illa habere potest in cujus anima multis vitiis occupata magis Diabolus probatur habitare quam Christus S. Aug Serm. 255. That he who doth not conserve Chastity in his Body and Purity in his Mind only Celebrates a Feast of Sadness and Mourning upon holy Days He gives the reason of it because it is impossible he should partake of real Joy whose Conscience reproaches him with the thought that his Soul is inhabited by the Devil and not by Jesus Christ Consider attentively this Reason 3. In the Third place be careful upon Sundays and solemn Feasts to be present at the Divine Office which is perform'd in the Church St. Augustin in his Confessions acknowledges the Profit he receiv'd from thence after his Conversion * Cum reminiscor lacrymarum quas sudi ad cantus Ecclesiae tuae in primordiis recuperatae fidei meae mane cum moveor non cantu sed rebus quae cantantur magnam instituti hujus utilitatem rursus agnosco Aug. lib. 10. Confes cap. 33. He saith That at the beginning he was sensibly mov'd with the Singing of the Church which softning his Heart drew from him abundance of Tears And this Profit was also greater and more solid when he began to be toucht more feelingly by the sublime Sense of the Song than by the Song it self This Profit will befall you if you be present at the Office of the Church not to Discourse to Laugh to Look upon those who pass to Salute all the World to See and to be Seen as it happens to many by a sad and deplorable Abuse but with all the Respect due to the House and Presence of God with a great interior Modesty with a Mind recollected and very attentive to pious Things 4. Hear sometimes the Word of God in Sermons Discourses Exhortations and Instructions which are made in the Church upon Sundays and solemn Feasts In your particular Employments at sometime on those Days apply your self to the Reading of some pious Book profitable for your Salvation Converse with devout Persons and seek their Conferences Let your Recreations be more moderate on those Days and always accompany'd with a Modesty agreeable to the Sanctity of the Day In fine Employ the Repose of holy Days in thinking upon the a Relinquitur Sabbatismus populo Dei festinemus ingredi in illam requiem Heb. 4. Eternal Rest they represent unto which you must earnestly aspire and in meditating on the great and happy b Respice Sion civitatem solennitatis nostrae Isa 33. Solemnity which shall be Celebrated in Heaven where the Sight of God filling the Blessed with immortal Joy will keep a Feast which will never have an end and which will endure for all Eternity It is principally on these Days Theotime that we must say with the Prophet c Quam dilecta tabernacula tua Domine virtutum concupiscit deficit anima mea in atrio Domini Beati qui habitant in domo tua Domine in saecula saeculorum laudabunt te Beatus vir cujus est auxilium abs te ascensiones in corde suo disposuit in valle lacrymarum in loco quem posuit Psal 83. How amiable are thy celestial Habitations O Lord my Soul doth sigh after them even unto Death Happy are those who dwell in thy House who Sing there eternally thy Praises and blessed is he who by the assistance of thy Grace disposes in his Heart the Means to mount from this Valley of Tears to that so desirable a Dwelling CHAP. XXII Of being present at Divine Service I Add here this Subject because it helps much for the Celebration of Feasts whereof I have spoken and is a powerful Means to conduct men to a solid Piety wherefore I have a mind to give you a necessary Instruction which you may make use of all your Life Now to give you an Account of this from the beginning The first Institution of Parishes you must know that the Apostles after the Ascension of the Son of God having chang'd the Sabbath of the Jews into the First Day of the Week to be dedicated to the Service of God and to the sanctification of Souls establish'd on that Day the Assemblies of the Faithful where every one should be duly present to Pray in common to hear the Divine Word to assist at the Celebration of the Divine Mysteries at the Participation of the Sacraments and at the gathering of Alms which was there perform'd for the assistance of Christians in necessity The Acts of the Apostles give us the Marks of this Institution and S. Paul in his First Epistle to the Corinthians Ch. 16. where by the Words * Una autem Sabbati cum convenissemus ad frangendum panem Act. 20 Per unam Sabbati unusquisque apud se seponat recondens quod ei placuerit 1 Cor. 11. Una Sabbati dominica Dies est S. Ambr. hic Ego Joannes fui in Spiritu dominica die Apoc. 1. Vna Sabbati One of the Sabbaths is understood the First Day of the Week which was call'd from thence the Day of our Lord as S. John calls it in the Apocalyps And as to the Assemblies of that Day the Tenth Canon of the Apostles speaks clearly ordaining that * Omnes fideles qui conveniunt in solemnitatibus sacris Scripturas Apostolorum Evangelium audiant Qui autem non perseveraverit in oratione usque dum Missa peragitur nec sanctam Communionem percipiant velut inquietudinem Ecclesiae moventes convenit Communione privari Can. 10. Apost all Christians who were gather'd together in the Church on solemn Days should hear there the Sacred Scriptures and the Gospel and be there present at the Prayer even until the end and there Communicate St. Ignatius Cotemporary with the Apostles makes mention thereof in his Epistle and other ancient Authors but above all S. Justin Martyr who liv'd in the Second Age in the Year 150 and Tertullian who came 30 Years after The First in the Second Apology he made for Christians describes distinctly all that was perform'd in those Assemblies which is the same that is now done at the Parish Mass See what he says of it * Et Solis qui dicitur die omnium qui vel in oppidis vel ruri degunt in eundem locum conventus fit commentarii Apostolorum aut scripta Prophetarum quoad tempus fert leguntur deinde lectore quiescente Praesidens oratione populum instruit ad imitationem tam pulchrarum rerum exhortatur
the Fault of Parents who are wanting in this great Obligation God hath impos'd upon them of Educating them in his Fear and disposing them to Vertue Now there are four Defects which Parents may be guilty of in this Obligation which most frequently are the Cause of the Corruption and Ruin of Children Four Faults Parents may commit in the Instruction of their Children 1. When they neglect to Instruct them in the knowledge of Vertue and their Salvation 2. When they are too Indulgent in their Place 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 suborn them in things contrary to Piety We have spoken above of the First Defect As to the Second it is not to be imagin'd how common this Fault is amongst Parents and how it daily destroys Children appears by Experience The greatest part of fathers and Masters affect their Children with a foolish and blind Love which regards nothing but the present and sensible Good of their Children and are afraid to give them the least trouble by keeping them within the Bounds of Vertue by a discreet Admonition or by a reasonable Correction they choose rather to leave them in their wicked Inclinations which for want of Correction encreasing with Age make them wicked and vicious for all the remainder of this Life and miserable after this Life for all Eternity Misfortunate Parents who by this sort of Mildness precipitate themselves with their Children into the deep Pit of Wickedness like those foolish Animals which kill their young ones by the vehemence of embracing them Blind Fathers who see not that this Mercy you shew to your Children is the greatest Cruelty you can exercise in your Condition and you would not be so cruel if you took away their Life with your own Hands it being certain that by this Inhumanity you would but destroy their Bodies whereas by your Mildness you cause the ruin of their Souls and the eternal loss of their Salvation The time will come wherein your Children will lay their Curses on you will require of God revenge against you and will accuse you as the Authors of their Misfortune witness he who being Condemn'd to Death cry'd out aloud It is not the Judge but my Mother who is the Cause of my Punishment Your culpable Meekness will one day draw upon you the Curse of God and also upon your Children Upon your selves because you have neither Instructed nor Corrected them when they stood in need Upon your Children because they made use of your Indulgence to give themselves over to vice and Disorder See the Example of the High Priest Heli recounted above and learn from that terrible Punishment God laid upon him what you ought to expect For all the Miseries which besel as well him as his Children and his whole House and for their first and principal Source the great Indulgence he had towards his Children not Correcting them for their Sins This is the Testimony God himself gives thereof I will judge says he the House of Heli Praedixi quod judicaturus essem domum ejus propter iniquitatem eo quod noverat indignè agere filios non corripuerit eos 1 Reg. 3. by reason of his Iniquity because having knowledge of the wicked Life of his Children he hath neither reprehended nor corrected them I cannot sufficiently exaggerate this Fault of Parents Theotime to raise in you so great a horror as it deserves Practice It is to admonish you if God hath bestow'd upon you wise and vertuous Parents who have had a great care to Instruct you in Vertue to Reprehend you when you were faulty that you acknowledge the Obligation you owe to God and make good use of this high Favor by rendring your self pliable and easie to be Instructed by their Admonitions But on the contrary if your Parents forgetful of their own Duty and your Salvation fail to reprehend you when you commit any Misdemeanor have a great care lest you be ruin'd by their misfortunate Indulgence Beg of God very earnestly that he would change their Disposition and give you Masters who would supply their Defect and take notice of your Actions to redress them when you shall wander never so little out of the Path of Vertue I say the same if your Parents be not only negligent in reprehending you but what is yet worse if they give you ill Example teaching you as it often happens by their Actions to love the Pleasures of this Life to desire Riches without measure to affect Vanity to be Proud Ambitious Cholerick seeking Revenge not suffering the least Injury Immodest in Words addicted to Feasting to Drunkenness to Impurity and other like things And yet more if they be so miserable as to teach you by their Discourses one or many Vices approve or praise them when you have committed them O God dear Child stand in fear of all these Occasions you cannot be in a greater danger of your Salvation and having recourse to God beseech him that he would illuminate you to discern Good from Evil that he would strengthen your Mind against the bad Impressions you shall receive and not be destroy'd by their Fault who ought to be the first who should contribute to your Salvation CHAP. III. The Third Obstacle of the Salvation of Youth the Vntractableness of young Persons SAint Jerom says excellently well Saepe magister peccat saepe discipulus nonnunquam patris vitium est nonnunquam filii ut male erudiatur S. Hier. in cap. 6. Michaeae That altho' the depravation of Children springs often from the Parents and Masters Pault yet it very frequently proceeds also from the Childrens Wickedness who will not receive Instruction and this Fault is call'd Vntractableness This Untractableness is a want of submission to the Conduct of others or a secret Presumption of ones self by which one will not be inform'd of the Truth he ought to know nor receive Advice in those things he ought to do nor be Reprov'd and Corrected when he has err'd nor Exhorted to Good when he has done amiss This Vice is one of the worst Qualities a Mind can be infected with A very bad Quality of the Mind For if we regard its Causes it proceeds from Pride Its Causes which makes them contemn all that comes from another or from Obstinacy or Confidence in their own Judgment or from a too great Lightness of Mind which considers nothing and which makes them despise the most important things If we consider its Effects Its Effects it infallibly causes the Corruption and Ruin of those who are infected with it being it takes away all Means of Correction or Amendment for how should one do Good if he will not know it How correct his Faults if he will not be rebuked The Sick who will acknowledg his Distemper and rejects the Remedies for it is out of hope of any
serve God for himself by Love. ib. Max. 11. 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 Pag. 521. Max. 12. That the World is deceiv'd in all its Judgments and Maxims Pag. 522. Max. 13. That to be united only to God we must contemn Earthly things Pag. 523. Chap. 16. Of Perseverance Pag. 524. The Table of the Treatise of Meditation or Mental Prayer ARTICLE 1. WHat is it to Meditate Pag. 533. Artic. 2. That without Meditating it is hard to effect our Salvation Pag. 534. Artic. 3. That Meditation is not an Invention of Man but of God. Pag. 535. Artic. 4. That Meditation is not so difficult as many conceive it Pag. 537. Artic. 5. That Meditation may be render'd facil Pag. 538. Artic. 6. That young Persons may Meditate and that they have need of it Pag. 539. Artic. 7. A Confirmation of the two former Truths out of the Sacred Scripture Pag. 541. Artic. 8. Of the great Benefit of Meditation Pag. 544. Artic. 9. The Method of Meditation Pag. 547. Artic. 10. The Subject on which we must Meditate Pag. 553. Artic. 11. Another easie and profitable Subject of Meditation Pag. 557. Artic. 12. The Practice of Meditation Pag. 561. Artic. 13. Some Advices concerning Meditation Pag. 566. Advice 1. ibid. Advice 2. Pag. 567. Advice 3. Pag. 571. Advice 4. Pag. 573. Conclusion Pag. 574. THE INSTRUCTION OF YOUTH IN Christian Piety PART I. Of the Reasons and Motives which oblige Men to apply themselves to Vertue in their Youth CHAP. I. Of the End for which Man is Created MOTIVE I. AMongst all the things whose Knowledg is necessary for Man The End for which Man is Created is his first necessary Knowledg that which first and before all he ought to understand is the End for which he is plac'd in this World. Because being a Reasonable Creature he ought to act for a final End in the Enjoyment whereof he seeks his Happiness and Felicity Now he cannot act for this End without a Knowledg of it which raises in him a Desire makes him search and employ Means to arrive there A Man who knows not his last End is scarce distinct from a Beast because he regards only things present things material and sensible after the manner of Bruits and in this is more miserable than they inasmuch as they find in these material things the Felicity they are capable of And he instead of finding his Repose encounters with nothing but Disgusts and the Source of a vast number of Misfortunes From the ignorance of this last End spring all the Disorders and Corruption of Mens Lives because forgetting their heavenly Beginning and the noble and divine End for which their Creator had destin'd them they absolutely stop at the enjoyment of the Pleasures of this mortal Life without raising their thoughts or desires higher living upon Earth as if they were made for the Earth And as it would be a thing which would move compassion to see a Child born of Royal Blood ordain'd by his Birth one day to wear a Crown and Scepter being bred up amongst Peasants ignorant of his Extraction to apply himself wholly to Till the Earth to bound all his Pretensions within the Limits of getting a miserable Livelihood with the Sweat of his Brow without having the least thought of the high Fortune for which he was born So it is a thing much to be deplor'd to see Men who are the Children of Heaven destinated by God to reign there eternally with him live in an entire forgetfulness of that End for which they are Created and setting all their Affection upon Earthly things miserably deprive themselves of that Beatitude which the Bounty of their Creator hath prepared for them For this Reason dear Theotime resolving to exhort you to embrace Vertue in your Youth I propose unto you first and before all things what you are and the End for which you are Created to banish that so common and dreadful a forgetfulness amongst Men that knowing your last End you may ardently aspire to it and begin betimes to perform what lies in you to make you worthy and arrive there Recollect your thoughts then Reflection upon Three things dear Child and reflect upon Three things Who you are Who made you what you are And for what End. First I. What Man is You are a Man that is a Creature endow'd with Understanding and Reason compos'd of a Body whose Structure is admirable and of a Reasonable and Intellectual Soul made to the Image of God. You are the most perfect of all visible Creatures Secondly II. Who made Man. You were not made by your self for that is impossible You have receiv'd from another all that you have and from whom have you receiv'd it but from him who hath Created Heaven and Earth and who is the Author of all things It is he who hath form'd your Body in your Mothers Womb and who hath created your Soul. You are the Work of a God and besides the Father you have upon Earth you have another in Heaven to whom you owe all that you have Thirdly III. Why God made Man. For what End did God make you Be attentive Theotime For what End think you did God place you in this World Was it to enjoy the Pleasures and Contentments of this Life and of the Senses To heap up Riches To acquire Glory and Reputation amongst Men Nothing less You have a Soul too noble to be destin'd to such wretched and perishable things Pleasures are chang'd into Pain Riches perish and Glory vanisheth away Is it to continue a long time upon Earth to find there your Happiness and to look for nothing after this Life If it be so there is no difference betwixt you and Beasts Doth not this so noble a Soul which God hath bestow'd on you endow'd with Understanding Will and Memory capable to know all things clearly manifest that you were created for a higher and more honourable End Doth not this Figure of the Body you bear the Stature erect the Head on high and Eyes rais'd towards Heaven a Figure opposite to that of Beasts which looks only upon the Earth teach you that you are not made for the Earth Pronaque cum spectent Animalia caetera Ovid Metaph. terram Os Homini sublime dedit coelumque tueri Jussit erectos ad Sidera tollere Vultus And whereas others see with down-cast Eyes He with a lofty Look did Man endue And bad hiâ— Heavens transcendent Glories view Beasts are made for the Earth they there find their Happiness and for that reason they regard nothing but the Earth But you dear Theotime you are Created for Heaven that is the Place of your Habitation as it is that of your Origin your Soul came from Heaven and it ought to return thither But
God from his Youth and kept his Commandments he complain'd not against God for the Affliction of Blindness which he sent him but continu'd immoveable in the Fear of God giving him Thanks all the Days of his Life O how admirable is the Effect of a Vertue which hath always increas'd with Age b Sexagenarius lumen recepit reliquum vero vitae in gaudio fuit cum bono profactu timoris Dei porrexit in pace Tob. 14. He was deliver'd from that Affliction Four Years after and liv'd to the Age of 110 when he dy'd in peace after he had made as the Scripture takes notice a continual Progress in the Fear and Service of God. Thus Theotime do they Live thus do they Die who have spent their Life vertuously in their Youth I cannot finish this Chapter Third Example of Eleazar which is already too long without bringing a Third Example in the Person of that great Martyr of the Old Testament Eleazar 2 Machab. 6. He was an ancient Man very Venerable for the number of his Years but yet more for his Vertue wherein he had liv'd from his Infancy When King Antiochus Persecuted the Jews to make them Renounce their Religion and the Adoration of the true God this holy Man was Apprehended to be constrain'd thereto by force of Torments which could never make his ancient Piety to stagger And when some of the Standers by exhorted him to obey the Persecutor at least in exterior shew and appearance to free himself from the Torture The Scripture saith that he took into Consideration the Dignity of his Age At ille cogitare caepit aetatis ac senectutis suae eminentiam dignam ingenitae nobilitatis canitiem atque à puero optimae conversationis actus which was grown gray in Vertue not having committed any thing yet unworthy of his Extraction and of a true Son of Abraham and the Religious Life he had led from his Infancy and having reflected on these things he immediately Answer'd with an invincible Courage That he would rather Die than consent to such a criminal Action And presently his Torments were redoubled and he suffer'd Death with an incredible Patience Learn dear Theotime from this Example and the precedent what a Vertue acquir'd in Youth is able to do when setled by a continual Exercise of good Actions and labour to be such now as you would wish to be all the remainder of your Life CHAP. X. That those who have been addicted to Vice in their Youth are very difficultly Corrected and it often happens that they never Amend but miserably Damn themselves O Theotime Ninth Motive the great Importance of Living well during Youth that I had a Pen that were able to Engrave this important Truth more deeply in your Heart than in Brass or Marble and make you perfectly comprehend the great and dreadful Difficulty with which he Corrects himself who hath led a wicked Life in his Youth A Difficulty so great that it is almost impossible sufficiently to express it and on the other side so general that we cannot consider it attentively without being touch'd with a lively Sorrow seeing so vast a number of Christians and principally of young People who grone under the tyranny of a vicious Habit which being contracted in their Youth and increas'd with Age leads them to Perdition from whence if it chance they recover it is with incredible Pains and Combats and by a manifest Miracle of Divine Grace Learn O dear Theotime to avoid this Danger and endeavour to comprehend the greatness either entirely to prevent it or quickly to withdraw your self if you be already engag'd therein This so great a Difficulty springs from three Causes The First is the incredible Power and Force of a wicked Habit which being once rooted in the Soul cannot be pluckt up but with great trouble All Habits have commonly this Quality that they continue a long time and are very hardly destroy'd But amongst others wicked Habits are such as adhere more strongly and are not so easily chang'd Because it is far more difficult to corrupt Nature to raise it self to Good than to do Evil. Hence it comes that the Scripture says Perversi 〈◊〉 cilè corrigeâ—tur 〈◊〉 rum infinitus est numerus Eccles 1. That the Wicked are hardly Corrected which makes the number of Fools that is of Sinners to be infinite But amongst wicked Habits those which are contracted in Youth are the strongest and with most difficulty overcome For the Passions which are the Instruments of Vice not being moderated in that Time by Vertue encrease with Age and encreasing augment and fortifie Vice giving it daily new Forces which render it at length unconquerable For this Reason the same Scripture having a Mind to express the force of a vicious Habit contracted in younger Years delivers a Sentence which young People ought to have frequently before their Eyes Job 20. Ossa ejus implebuntur vitiis adolescentiae ejus cum eo in pulvere dormient The Wicked shall be fill'd with Vices from his Youth and they will follow him to his Grave That is the Vices and ill Inclinations of Youth become so deeply and strongly rooted in the Soul that all the remainder of his Life is sensible of them and opprest with them and they continue even until Death as we daily see And the Cause thereof is very evident for Vice which has once gotten possession of a Soul encreases and strengthens the Passions the Passions corrupt the Judgment and make it conceive that Good which is Evil esteem Evil that which is Good The Judgment perverted corrupts the Will which is carry'd blindly to Sin and from thence proceeds all the remainder of Wickedness because as S. Augustin says a Ex voluntate perversa facta est libido dum servitur libidini facta est consuetudo dum consuetudini non refistitur facta est necessitas Aug. lib. 8. Confes cap. 3. The Will deprav'd settles its Affection and takes Pleasure in Ill. Pleasure produceth a Custom and a Custom not resisted becomes a Necessity And when a Soul is arriv'd at this Point she is out of hopes of Amendment because as another Author adds b Actio consuetudinem parit consuetudo necessitatem necessitas mortem S. Isid Necessity is the Mother of Death The Second Cause of this great Difficulty is the Diminution of the Divine Grace For as God augments his Favours to those that humbly receive them and make use of them for their Salvation so he diminisheth them to those who abuse and contemn them Now if he treat Men in this manner it seems that he more ordinarily deals so with young Men on whom as he bestows many Favours when they worthily dispose themselves as we have said above so he withdraws his Kindnesses from them when they abuse them as we have made appear by the Experience of those who having been favour'd with particular Obligations from
following the Priest in all he shall say or do in every part of the Sacrifice That is in begging Pardon of God with him during the Introit and Kyrie eleison making humble Suit to him during the Prayers hearkning attentively to the Epistle and Gospel representing unto your self Jesus Christ who speaks unto you endeavouring to keep in your Memory what Instruction you receive from his holy Word At Credo making Profession of Faith with the Priest at the Offertory Offering with him at the Preface when he says Sursum corda raising your Heart to God to keep you more attentive and disposing your self to Adore our Saviour at the Consecration and performing the Four Things we have spoken of CHAP. XIV Of Labor and Employment of Time. IT is not sufficient to begin well Twelfth Means and piously end the Day in the manner we have said we must also employ it profitably in some vertuous Labor there being nothing so contrary to Vertue nor more a Friend to Vice than Idleness principally in young Persons as we shall shew you hereafter Part 3. Chap. 7. Wherefore Theotime if you sincerely desire to live in Vertue you must add this Means to the former and be perswaded that to live vertuously it is absolutely necessary for you to fly Idleness and bestow your Pains faithfully in the Employment of your Condition Hearken to me Son says the Wiseman Audi me fili ne spernas me in novissimo invenies verba mea in omnibus operibus tuis esto velox omnis infirmitas non accedet tibi Eccl. 31. and contemn not my Admonitions and you will find how profitable they will be to you in the end Be prompt and diligent in all your Works and by this you will avoid all sorts of Infirmities Idleness causes many Distempers of the Body which weaken its Forces it heaps up many ill Humors which corrupts it But it brings many more and far more dangerous to the Soul which it makes apt to receive all manner of Vices For as Exercise is necessary for the Health of the Body so Employment and Labor are needful for the Health of the Soul for it is impossible to conserve it without that Means Have a care then Theotime Practice diligently to employ your self every Day in the Labor of the Condition wherein God has put you Look not upon it as a thing troublesom painful or tedious but as an Exercise bestow'd on you by God to employ your self therein faithfully and as a necessary Means of your Salvation to avoid Idleness which is the Mother of all Vices and the Cause of the Ruine of young People Offer it to God every Morning and when you begin beseech him he would give a Blessing to it and that it may succeed to his Glory and your Salvation Now if this Advice be necessary in all the Conditions wherein the Lives of different Men are spent it is most of all necessary in the Profession of Students If you are call'd thereto you ought to employ your self therein more faithfully than in any other Condition not only because God hath placed you in that Exercise and that it is a Means to avoid Idleness but also because if you be negligent in this State you lose the Time proper to learn in which is that of Youth which you can never repair You lose the Occasion of rendring your self capable of any Employment as we see it daily happens to many who having lost their Time during their Studies continue slothful and unprofitable all the rest of their Life and many times become vicious and wicked O Theotime you ought to make a great Scruple of losing this so precious a Time You shall give an exact account thereof at the Judgment of God. * Si quis ignorat ignorabitur 1 Cor. 14. Qui vitat discere incidet in mala Prov. 17.16 The ignorant shall be uuknown and he who refuseth to learn shall fall into many Misfortunes CHAP. XV. Of the Knowledge of ones self very necessary for young People AMongst all the Means which conduce to Vertue Thirteenth Means the Knowledge of ones self is one of the most important And it is so necessary that it is impossible to attain to Vertue without it For this Reason it hath always been so much recommended by Authors who have written of a Christian Life And the Pagans themselves have always had it in much Esteem having receiv'd as an Instruction come from Heaven these two Words which were written upon the Gate of the Temple of Apollo at Delphos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self By this Knowledge is to be understood a serious and frequent Reflection which one makes of himself to take notice of the Inclinations of the Soul the Passions which bear dominion there the Vices which spring up or encrease that he may correct them with convenient Remedies according to the measure that he perceives them This Knowledge is necessary for all Men and for want of exercising our selves therein the greatest part of them remain all their Lives subject to many Vices But it is chiefly necessary for young Persons because they are in an Age wherein their Passions begin to spring in which Time it is very important to observe them and stop them for Two Reasons 1. Because they are more easie to be cur'd in their beginning and stifled in their birth than corrected when they are become stronger 2. Because following that most judicious Remark of St. Ambrose * Tunc maximè insidiatur adversarius quando videt in nobis passiones aliquas generari tunc fomites movet laqueos parat Ambr. lib. 1. Off. c. 4. The Devil tempts Men most violently at that time when when he sees some Passion arising in their Soul for it is then says this Great Man that he excites most of all the Causes and lays Ambushes to engage them more therein For this Reason dear Theotime I exhort you to Exercise your self in this Knowledge of your self as in a thing which is infinitely necessary or to say better it is not I who recommend this Means it is the Holy Ghost himself who gives it in that excellent Instruction in the 37th Chapter of Ecclesiasticus by the Mouth of the Wiseman a Fili in vita tua tenta animam tuam si fuerit nequam non des ei potestatem Eccl. 37. Son examine your Soul all your Life-time and if you find her inclining to Evil give her not liberty He gives the Reason in another place b Anima nequam disperdet eum qui illam habet Eccl. 6. Because a Soul which hath a propension to Wickedness will destroy him who possesseth her And in the 18th Chapter he gives us to understand what it is Not to give liberty to our Soul viz. Not to follow her Motions and deprav'd Inclinations but carefully to repress them c Post concupiscentias tuas non eas à voluntate tua avertere
of your Soul she must answer for you to God she must conduct you during your Life to the Point of Salvation and assist you at the Hour of Death Love her tenderly as a Child loves his Mother be obedient to her receive from her your spiritual Sustenance of Doctrin and of the holy Sacraments walk under her Eye and Government with Respect and Confidence receive from others all the assistance you can but expect from her your principal Conduct and be zealous to follow that great Advertisement of the Apostle Obedite Praepositis vestris subjacete eis Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri ut cum gaudio hoc faciant non gementes hoc enim non expedit vobis Heb. 12. Obey your Superiors and be subject to them for they watch over you as being to give an account of your Souls that they may perform their Duty with joy and not with sorrow for that is not convenient for you The End of the Second Part. THE INSTRUCTION OF YOUTH IN Christian Piety PART III. Of the Obstacles which divert young Persons from Vertue IT is not sufficient for him who Conducts another in a Voyage to shew him the Way he must keep and the Means he must make use of to arrive at the Place assign'd he must also advertise him of the Dangers he will Encounter in the Way and arm him against all Obstacles which may retard or hinder the happy Success of his Voyage Thus the Angel Raphael of whom we have spoken above did not content himself to guide young Toby but secur'd him from the Obstacles which presented themselves to him in the Way and amongst others from the Monster he met with upon the brink of the River Tigris from which he not only protected him but caus'd him to reap a great Advantage by it For this reason dear Theotime after having shew'd you the Way to Salvation and the Means you ought to practise to acquire Vertue in your Youth it is necessary I should discover unto you the Impediments you shall find in the Way This is what I shall perform in this Third Part wherein I shall lay open the Causes which are accustom'd to destroy those of your Age in withdrawing them from Vertue and casting them into Vice and I shall shew you the Means how to preserve and even advantage your self very much by them for your improvement in Vertue CHAP. I. The first Obstacle of the Salvation of Youth the want of Instruction THE first Hindrance of the Salvation of young Persons is Ignorance or want of Instruction We must know a Good that we may love it and to know it it is necessary we should be Instructed therein we not being able to our selves to learn it who bring nothing with us into the World but Ignorance and Sin. God says by his Prophet that a Propterea captivus ducuts est populus meus quia non habuit scientiam Isa 5. his People were sent into Captivity because they had not Science that is the Instruction and Knowledge of their Salvation And the Wiseman says that b Ubi non est scientia animae non est bonum Prov. 19. where there is no Science there is no good for the Salvation of Souls This Impediment is great and it is the first Fountain of the corruption of Youth It is by so much more to be deplor'd as it is common and extended to many it being certain that the greatest part of Youth is lost for want of Instruction and not being solidly Train'd up in the Maxims of Vertue Fathers neglect to Instruct their Children in true Piety and bestow all their Care in Educating them in Vanity in Pleasures in the love of Earthly Goods and in the Maxims of the World. Masters employ often the greatest part of their Labor to advance their Scholars in Learning and very little to make them understand the Science of Salvation Children concern themselves little to be Instructed and frequently fly Instruction all they can which is the reason why they continue in Ignorance in wicked Habits and are lost without remedy For the Proof of this Verity I shall recount you here two Examples quite contrary * Quis enim hominum non extollebat laudibus tunc patrem meum quod ultra vires rei familiaris suae impenderet fillo quidquid etiam longè peregrinanti studiorum causa opus esset cum interea non satageret idem pater qualis crescerem tibi aut quam castus essem dummodo lessem disertus aut potius desertus à cultura tua Deus qui es unus verus bonus Dominus agri cordis mei Aug. lib. 2. Conf. cap. 3. S. Augustin in his Confessions deploring the Corruption of his Youth attributes a great cause of it to the want of Instruction and to the blindness of his Father who using all Endeavors to advance his Son in his Studies and make him Learned and Eloquent neglected in the mean time the most necessary thing viz. the Care of his Manners and of his Instruction in Vertue without which all Science could but serve to render him more displeasing to God and more remov'd from his Grace On the contrary the Scripture making a recital of the generous Action of chast Susanna who chose rather to expose her self to the false Accusations of those two infamous old Men and to be prosecuted to Death than to Sin in the sight of God by consenting to a detestable Crime which those wretched Men solicited her to attributed the Cause of this holy Action to her Piety and to her Instruction receiv'd from her Parents the Words it makes use of are remarkable * Joachim accepit uxorem nomine Susannam filiam Helciae pulchram nimis timentem Deum parentes enim ejus cum effent justi erudierunt filiam suam secundum legem Moysi Dan. 13. She had the fear of God because her Parents being just had instructed her according to the Law of Moses O dear Theotime Practice have a care of this Obstacle as of one of the greatest Impediments of your Salvation love and seek Instruction And if God hath bestow'd upon you Parents or Masters who are solicitous to put you into the Path of Vertue give him Thanks for this incomparable Favor and use your Endeavor to advantage your self thereby But if your Parents have not sufficient care of your Instruction in Vertue seek after it your self by the Means we have pointed at above in Part 2. Chap. 3 4 5. and call to mind often that excellent Sentence of Solomon * Cor sapiens quaerit doctrinam os stultorum pascitur imperitia Prov. 15. A wise Heart seeks Instruction and the unwise is pleas'd with Ignorance CHAP. II. The Second Obstacle the too much Indulgence of Parents their ill Example and the bad Instruction they give their Children IT is but too true that the Ruin of Children springs most commonly from
tenderness of the Body and heat of Blood makes more susceptible of the Impression of Sensual Pleasures and partly also from the malice of the Devil which assaults Man in his Youth on the weakest side making use of the frailty of the Flesh to take possession of the Spirit and as * Adversum juvenes puellas aetates ardore hostis noster ahutitur in flammat rotam nativitatis nostrae Haec sunt ignita diaboli jacula quae simul vulnerant inflammant à Rege Babilonio tribus pueris praeparantur S. Hieron Epist. ad Demetriad S. Jerom judiciously observes takes advantage of the Heat of Youth by which he raises in their Heart the Fire of unchast Love enkindling in them a more burning and cruel Furnace than that which the King of Babylon caus'd to be prepar'd for the three innocent Children of Israel because that could but consume their Bodies but this scorches their Souls and prepares them by that impure Flame for another Fire which shall never be consum'd O Theotime they who attentively consider the Corruption of Manners which is found in Youth can never be sufficiently sorry for them But that which deserves most to be lamented is that it frequently falls out that there is nothing but this Sin which is the cause of it it being certain that there are many who are not subject to any other considerable Vices or if they be they are the Effects of this and if they were freed from this they would lead a perfectly pure and innocent Life Whereas on the contrary Haec adversus adolescentiam prima sunt arma daemonum non sic avaritia quatit inflat superbia delectat ambitio S. Jer. Epist ad Eustechium permitting themselves to be overcome by this unclean Passion they live a Life full of Iniquities and heaping up daily new Sins and perverse Habits cast themselves into so deplorable a State that they are often out of hopes of Amendment and Salvation O misfortunate Sin must thou thus destroy Men when they begin to work for their Salvation must thou forcibly take away from God so many beauteous Souls which without thee would live in innocence to sacrifice them to Pleasures and by Pleasures to the Devil and everlasting Flames Cursed Incontinence who is there that can hate thee as thou deservest To apprehend it more clearly Theotime read attentively that which follows and judge of the Cause by its Effects ARTICLE II. Of the sad Effects of the Sin of Impurity The Author of the Book De bono pudicitiae attributed to St. Cyprian describes briefly a great number of the misfortunate Effects of this Sin For he says that * Impudicitia semper est detestanda obscoenum ludibrium reddens ministris suis nec corporibus parcens nec animis debellatis propriis moribus totum hominem suum sub triumphum libidinis mittit blanda prius ut plus noceat dum placet Ea hauriens rem cum pudore cupiditatum infesta tabies incendium conscientiae bonae mater impoenitentiae ruina melioris aetatis Auth. de bon Pud Immodesty is a detestable Passion which spares neither Souls nor Bodies which renders Men absolutely Slaves of dishonest Love flattering them at the beginning that it might more effectually destroy them When it hath gotten possession of their Hearts it drains their Goods together with their Shamefac'dness It excites Passions even to excess it destroys a good Conscience it is the Mother of Impenitence the loss and ruin of the best part of Age that is of Youth Omitting the Damage that Sin causes to the Body Honor and Possessions I shall insist only upon the dreadful Effects it produces in the Soul which I reduce to Five or Six The First is First Effect the destruction of the Fear of God. the destruction of the Fear of God which it works in the Soul and the ruin of all good Inclinations Experience shews this Effect so common that we need not seek any other Proof we see many young People well Educated who have very good Inclinations in their Youth an aversion from Evil a great affection to Piety the Fear of God strongly imprinted in their Souls Now all these good Qualities remain if the Sin of Impurity doth not take possession of their Heart but when that hath once enter'd into their Mind it entirely subverts them It creeps in first by immodest Thoughts the Thoughts produce the desire of wanton Pleasures the Desire moves to unchast Actions these Sins repeated and multiply'd ruin all the good Inclinations things now appear far otherwise than before the Sin now seems no more so great it becomes more familiar to them and such an one who before had a great apprehension of one sole mortal Sin when he is once overcome by this brutish Passion is not dismay'd to commit them by hundreds and thousands O God what a Change what a subversion is this of a Conscience The Second Effect of this Sin Second Effect A Disrelish of Vertue is a Disrelishing and even an Aversion to Vertue and to all pious and wholsom Things It is not to be conceiv'd how those who are infected with this Vice have an aversion to Divine Things and Salvation Prayer is tedious to them and Sacraments contemptible the Word of God moves them not reading of pious Books is insupportable This is too manifest by Experience and no wonder Theotime he who is Distemper'd with a Fever takes no delight in the most delicious Meats on the contrary they seem to him bitter because his Tast is deprav'd with some bitter Quality Thus he who is once seis'd by this burning Fever of Impurity finds a wonderful loathing and dislike of all the most pious and wholsome Things by reason he hath his Heart infected with carnal and impure Affections which permit him not to relish the sweetness of holy Things a Animalis homo non percipit ea quae Dei sunt The natural man says S. Paul that is who follows the Motions of the Animal or Sensible part tasts not the things which are of God. And b Qui secundum carnem sunt quae carnis sunt sapiunt Rom. 5. those who live according to flesh relish only the things of the flesh The Third Effect is a Blindness of Mind which this Sin produces in the Soul Third Effect Blindness of Mind which hinders her from discerning Good from Bad and judging of things as she ought It is impossible that a Mind once possess'd by that Passion should not have its Judgment perverted and should not determin of things of Salvation quite contrary to Truth The Tie and Inclination it hath to that Sin makes it not account it so great an Evil for we ordinarily judg according to our Inclinations and that it can withdraw it self when it pleases it hinders it from seeing the wicked Consequences and Misfortunes this Vice brings after it It takes away the remembrance of the Divine Judgments and
frequently endeadeavors to take God himself out of their Minds that they may Sin more freely as it is observ'd of those infamous old Men who attempted to corrupt the Chastity of modest Susanna * Exarserunt concupiscentiam ejus everterunt sensum suum declinaverunt oculos suos ut non viderent coelum neque recordarentur judiciorum justorum Dan. 3. They being inflam'd with Concupiscence says the Sacred Scripture lost their Sense and Judgment and cast down their Eyes that they might not look towards Heaven and remember the just Judgments of God. This is the proper and peculiar Effect of Immodesty it blinds the Mind and makes it hoodwink it self flifling in it self all good Thoughts that it might sin with a greater liberty and with less remorse of Conscience See the Account St. Augustin gives of himself concerning this Subject in his Second Book of Confessions Chap. 2. which I have cited Part 1. Chap. 13. Artic. 2. From this Blindness of Mind springs Pride Fourth Effect Pride the Fourth Effect of this Sin of Impurity which hindering the Mind from knowing its own Good makes it despise all Admonitions resist all Documents and scoff at the most wholsom Counsels Cereus in vitium flecti monitoribus asper So that as this Sin renders young Spirits soft and pliable to Vice it makes them inflexible and obdurate to the Advertisements of their Salvation The Wiseman teaches you this Truth which Experience also makes sufficiently appear * Verbum sapiens quodcunque audierit scius laudabit ad se adjiciet audivit luxuriosus dispiciet illi projiciet illud post dorsum suum Eocl 2.18 A wise Man says he when he hears wise Sayings and Instructions receives them with esteem and advantages himself by them the lascivious hath no sooner heard them but he is disgusted and rejects them with contempt We need no other Example of this Truth than that of S. Augustin in the Second Book of his Confessions Chap. 3. where he deplores the insupportable Pride with which he contemn'd the discreet Admonitions of his pious Mother to whom next to God he was oblig'd for the Favor of his Salvation The Fifth Effect is an Obdurateness of the Will in Wickedness Fifth Effect Obdurateness in Evil. According to the measure that Sin multiplies the Soul habituates her self and becomes obdurate so that nothing is able to soften her It would be an incredible thing if we did not daily see it most apparently how those who are possess'd with this Sin become stupid and obdurate They are found insensible of all good Motions deaf to all Inspirations of Grace the Menaces of Divine Justice and Chastisements seem to them but Dreams witness the two Sons-in-law of Lot Surgite egrediamini de loco isto quia delebit Dominus civitatem hanc visus est eis quasi ludens loqui Gen. 19. who lookt upon that Admonition he gave them to depart from the City of Sodom as a Fiction which the Night following should be destroy'd as in effect it was and they together with it The Examples of those whom God hath so rigorously punish'd for this Sin touch them not at all the Misfortunes which they see with their own Eyes to befall others like themselves make no Impressions upon their Minds nothing is capable to move them as soon as this brutish Passion most dreadfully takes possession Obsurduerant stridore catenae mortalitatis meae poena superbiae animae meae Lib. 2. Conf. cap. 2. Alas saith St. Augustin the Chain of violent Passions wherewith this mortal Flesh kept me captive made such a noise about me that I was deaf to all that might advertise me for my good And this Deafness was a Punishment of the Pride of my Heart contracted by the Disorders of my Life O what a deplorable State is that to which a Soul is reduc'd by Impurity After all these dreadful Effects of the Sin of Immodesty there remains one Sixth Effect Final Impenitency which is the accomplishment of all the former and the Mark at which they all aim viz. Final Impenitency or Death in mortal Sin which is the greatest and utmost of all Misfortunes It is O Theotime a most common and most ordinary Effect of this detestable Sin which incessantly fills Hell with a vast number of wretched Souls which by untimely Deaths it casts into that endless Pit Some dying surpris'd with Sickness which deprives them of the Time or Means to do Penance Others seis'd by some frightful Accident Others departing in Obdurateness abandon'd by God in punishment of their Sins Give ear to what the Scripture speaks of those and in the Name of God imprint deeply in your Heart those astonishing Words of St. Peter 5. Pet. 2. Novit Deus pios de tentatione eripere iniquos verò igni reservare cruciandos God says that great Apostle knows how to deliver the Good from temptation and reserve the Wicked for the torments of Fire which his Justice hath prepar'd for them Hearken to what follows Mugis autem eos qui post carnem in concupiscentia immunditiae ambulant Now for whom amongst the Wicked doth he principally reserve these Chastisements For those chiefly who walk after the Flesh in the Concupiscence of immodest Pleasures But what will befall them Hearken Theotime Hi velut irationabilia pecora in corruptione sua peribunt percipientes mercedem injustitiae They shall die like brute Beasts in their Corruption and perish in their Impurity receiving thus the Recompence they have deserv'd for their Sins O dear Theotime is it possible that this Oracle pronounc'd by the Holy Ghost himself against Immodesty causes not an horror of that detestable Sin Read it attentively and preserve it in your Memory and that it may be more strongly setled in your Mind add to it the following Examples ARTICLE III. Examples of the miserable Death of those who were addicted to the Sin of Impurity The Sacred Scripture can furnish us with a great number of them we have already mention'd some in Part 1. Chap. 6. See what we have there recounted of the two Sons of the Patriarch Juda Her and Onan who were punish'd by God with sudden Death for the Sins they committed by detestable Actions of Impurity The unfortunate Death of the two Sons of the High Priest Heli Ophni and Phi. naees and all the other Misfortunes which God sent to that Family were not only Punishments of the Irreverences and Injustices they had committed in the Temple but also of their Immodesty as it is observ'd in the First Book of Kings Chap. 2. Vers 22. Amnon the Son of David Amnon found the Chastisement of his unchast Pleasures in the dreadful Death he receiv'd from the treacherous Hands of his own Brother Absolon The Rebellion of Absolon against his Father Absolon was not the sole cause which made God lay his revenging Hand upon him the Uncleannesses he had committed
Remedy is to resist it betimes and in its first assaults before it hath gotten possession and render'd it self Master of your Heart This The necessity of this Remedy Theotime is the great Remedy against this Sin and principally in Youth wherein it is so necessary that for want of practising it the greatest part of young Men are misfortunately engag'd in this Vice and oftentimes so deeply that they are never able to free themselve or with very great trouble It is the chief Maxim for all Distempers whether of Body or Soul to apply their Remedies in the beginning Principiis obsta sero medicina paratur Cum mala per longas invaluere moras The Motions unto Ill at first withstand The Cure's too late when Vice has got Command Now if the practice of this Maxim be necessary in all both Corporal and Spiritual Distempers it is particularly in this Sin of Impurity which is easily increas'd and makes a wonderful progress in a small time For this reason the Fathers have recommended it with much care hearken Theotime to what they shall deliver to you St. Cyprian says Diaboli primis titillationibus obviandum nec foveri debet coluber donec in draconem formetur Cypr. de jejunio Diabolus Serpens est lubricus cujus capiti hoc est primae suggestioni si non resistitur totus in interna cordis dum non sentitur illabitur S. Hier. in c. 9. Eccles Quid est libido nisi ignis Quid virtutes nisi flores Quid item turpes cogitationes nisi paleae Quis autem nesciat si in paleis ignis negligenter extinguitur ex parva scintilla omnes paleae accenduntur Qui ergo virtutum flores in mente non vult exurere ita debet libidinis ignem extinguere ut per tenuem scintillam nunquam possit ardere S. Greg. in c. 25. 1 Reg. l. 6. That we must resist the first Temptations of the Devil and to do otherwise is to cherish an Adder which will grow up into a Serpent able to devour him who harbour'd it S. Jerom says That the Devil is a creeping Serpent and as to keep a Serpent from entring into a Hole we hinder it from putting in its Head which being once enter'd it cannot be stopt from introducing its whole Body So to hinder the Devil from having admittance into our Soul by Sin we must resist the first Temptations which if not withstood he insensibly creeps into the Heart and makes himself Master of it St. Gregory says That Impurity is enkindled in the Soul like Fire in Straw and as if one doth not quickly and entirely extinguish the Fire it burns all that it encounters so if the Flame of Incontinence be not carefully put out it causes a Fire in the Soul which is often without remedy But give ear In initio cogitationis iniquae repelle fugiet à te cogitatio prava delectationem parit delectatio consensum consensus actionem actio consuetudinem consuetudo necessitatem necessitas mortem Sicut vipera à filiis suis in utero positis lacerata perimitur ita nos cogitationes nostrae intra nos nutritrae occidunt S. Bern. lib. de interi Dom. cap. 39. Theotime to the excellent Counsel of St. Bernard with the reason he there adds Reject evil Thoughts at the beginning and they will fly from you Lascivious Thoughts which are not resisted cause Delight Delight draws on Consent Consent produces the Action from the Action springs a Habit from a Habit Necessity and from Necessity Death And as the Viper is kill'd by the little ones she carries in her Womb so we receive Death by our vicious Thoughts when we nourish them in our Hearts The Reason of this Maxim so much recommended by the Saints is that it is easiest to resist the Sin of Impurity at the beginning and very hard to surmount it when it is become inveterate and strengthned by a long Habit. To comprehend better the greatness of this Difficulty see what we have said in the First Part of the trouble one is to undergo for his Salvation when he hath liv'd ill in his Youth for all that we have said above and the Examples we have brought are particularly to be understood of the Sin of Incontinence ARTICLE V. That we must avoid the Causes of Impurity The Second Means against the Sin of Immodesty is to avoid carefully the Causes and Occasions of it Second Remedy A Means absolutely necessary it being certain that to hinder the Effect we must take away the Cause and he who puts himself in the Occasion of Evil cannot avoid falling into it because according to the Maxim Qui amat periculum peribat in illo He who loveth Danger shall perish therein The first Cause we must fly is Idleness First Cause to be avoided Idleness which is the Mother of all Vices as we have said but principally of this It is that which opens the door to evil Thoughts Omnium cogitationum malarum tentationum sentina and immodest Desires which increase extreamly in an idle Mind and make it commit a vast number of Sins It is the Sink and Receptacle of impure Temptations according to St. Bernard Impurity says he Luxuria cito deripit homines otio deditos gravius urit quem otiosum invenit S. Bern. Serm. ad Frat. de Mon. Dei. hath never a greater advantage to surprise Men than in Idleness it burns more violently those it finds lull'd asleep in Vice. This Verity is so common that the Pagans themselves have taught it us Otia si tollas periere Cupidinis arcus Contemptaeque jacent sine luce faces Quaeritur Aegyptus quare sit factus adulter In promptu causa est desidiosus erat If Sloth be banisht Cupid's Bow 's unbent His Torch extinct and all his Arrows spent Why did the Egyptian Adultery commit The Reason's clear he first did Sloth admit Have a care then Theotime to fly as much as you can this great Cause of Impurity never remaining Idle but especially when you are all alone See what we have said of Idleness in the former Chapter and of employment of Time in Part 2. Chap. 14. The Second Cause of Impurity is Intemperance in Eating and Drinking Second Cause with which it is impossible to conserve Chastity in whatsoever Age it be principally in Youth The Heat of Blood which boils in that Age excites them very much to Sensual Pleasures but when it is assisted by exterior Causes as Wine and good Cheer it produces an incredible disturbance Hearken to what S. Jerom says who speaks of it by his own Experience In his Epistle to Furia he says a Non Aetnaei ignes non Vulcania tellus non Vesuvius aut Olympus tantis ardoribus aestuant ut juveniles medullae vino dapibus inflammatae S. Jer. de Virg. Serv. That Mount Aetna Mount Vesuvius and Mount Olympus which continually exhale Fire and Flames did not
burn with greater Heat than the Marrow of young People when they are inflam'd with Wine and delicious Meats And in his Epistle to Eustochium b Si quid in me potest esse consilii si experto creditur hoc primum moneo hoc obtestor ut Sponsa Christi vinum fugiat pro veneno haec adversus adolescentiam prima sunt arma daemonum vinum adolescentia duplex incendium voluptatis quid oleum flammae adjicimus quid ardenti corpusculo somenta ignium ministramus S. Jer. Epist ad Eustoch If I be capable says he to give any Counsel if you will give credit to one that is experienc'd I chiefly admonish and beseech that Soul which desires to be the Spouse of Jesus Christ by conserving her Purity to fly from Wine as a mortal Poison These are the first Arms the Devil makes use of against Youth Wine and Youth are a double inflammation to Pleasure Why do we cast Oyl upon the Fire Why do we add more Fuel to a Body that is on Fire Behold Theotime the Advice of this great Saint so experienc'd in the Conduct of Souls and chiefly of Youth Apply all your Endeavors to practise it exactly if you will conserve your Chastity And to exercise it well see in Part 4. Chap. 23. of Sobriety The Third Cause you ought carefully to avoid is wicked Company Third Cause and all sort of dissolute Discourses or any ways tending to Immodesty It is not to be imagin'd how those things corrupt and destroy Chastity in young People for how many are there who never fell into this misfortunate Sin till they had learn'd it either by Conversation with dissolute Persons or by the occasion of immodest Discourses which falling upon young Minds as a Spark amongst Straw frequently inflames them with the Fire of unchast Love. This Cause is so ordinary and so pernicious to young People that it cannot be sufficiently repeated nor ever enough decry'd Fly wicked Company have a care of immodest Discourses or to say with the Apostle permit not your self to be deceiv'd therewith for Wicked Discourses corrupt good Manners We have spoken of this Cause before in Chap. 6. See what is said there and chiefly the Example I brought above in Art. 3. of that young Man who permitting himself to be deprav'd with wicked Company dy'd in Despair The Fourth Cause is familiar Conversation with Women Fourth Cause which is also extreamly dangerous It is there Theotime where the Chastity of young Persons is utterly ruin'd and destroy'd and frequently after it had been preserv'd from other Dangers it there chances to be deplorably Shipwreckt Impure Love enters but too easily into young Minds but when it is assisted by the presence of the Object it is inslam'd beyond all imagination For this reason the Wiseman gives us that important Admonition * In medio mulierum noli commorari de vestimentis enim procedit tinea à muliere iniquitas viri Eccl. 42. Continue not amongst Women because from their Conversation springs the loss and destruction of Men as Moths which eat Cloaths are bred in the Garments Now if the Company of Women be very prejudicial to young People it becomes pernicious to them and absolutely mortal when it passes to a Familiarity to a Desire to please and be belov'd to overmuch Freedom to Caresses and Demonstrations of Friendship and such like Privacies too common amongst young Persons which S. Jerom calls very well Principia moriturae virginitatis The beginning of the approaching ruin of Chastity We must add to this Cause either immodest or too curious Looks which may be perform'd either in or out of Conversation Love enters by the Eyes and sometimes a Look without any wicked Design draws after it a vast train of Sins Give ear to what the Holy Ghost teaches you by the Mouth of the Wiseman * Virginem ne aspicias ne forte scandalizer is in decora illius Averte faciem tuam à muliere compta ne circumspicias speciem alienam Propter speciem mulieris multi perierunt ex hoc concupiscentia quasi ignis inardescit Eccl. 9. Look not on a Virgin lest you be scandaliz'd at her Beauty Divert your Eyes from a Woman comelily Adorn'd and regard not curiously her graceful Behaviour Remember that Womens Beauty hath been fatal to many and hath enkindled unchast Flames in their Hearts What an excellent Advertisement is this Theotime yet as much unknown as it is important Engrave this deeply in your Memory and have a care to govern well your Sight so that it be not too dissolute for all manner of Looks and if it happen to glance upon dangerous Objects at least fix it not there but withdraw it immediately Observe the same Rule in respect of all Pictures or immodest Figures which are so many Rocks for Chastity to split on and wherewith the World is misfortunately replenish'd Adjoyn also to the former Causes Kisses which amongst young Persons proceed often from Sensuality and immodest Affection altho' it be sometimes conceal'd or at least they excite it and give a beginning to many Sins and Uncleannesses For this reason a good Author calls them very properly * Impudici tactus osculi quid aliud est quam morsus diaboli arrha peccati Euseb Emiss Hom. de Quadr. The Bitings of the Devil and an Earnest of Sin. In fine add also to these Causes unchast Books which you ought to fly as the Plague of the Soul and the certain corruption of Chastity See what we have said Part 2. Chap. 17. These are the most ordinary Causes of Immodesty which you ought carefully to avoid if you desire to be freed from their pernicious Effect To fly them usefully and as you ought Theotime take notice of those you have and principally bear dominion in you and having observ'd them avoid them the most you can For Example If it be Idleness apply all your Care to overcome that by Labor If it be Intemperance be sober in your Diet and perform some Abstinence by the Advice of your Ghostly Father ARTICLE VI. Other particular Remedies against Impurity In flying the Causes of Impurity you must apply the Remedies proper to cure and entirely repell it Amongst others I shall give you these Four which are joyntly most necessary against this Sin and very efficacious to preserve you from it The First is Prayer First Remedy God is the Author of Purity we must demand it of him and the Grace to resist the Motions of that misfortunate Concupiscence which causes continual Rebellions against the Spirit Demand it daily Theotime but not as * At ego adolescens miser valde miser in exordio adolescentiae etiam petieram à te castitatem dixeram da mihi castitatem continentiam sed noli modo Timebam enim ne me cito exaudires cito sanarer à morbo concupiscentiae quam malebam expleri quam extingui
to hinder the Evil or Sin of another when he knows it and can remedy it by himself or by other Persons which may be employ'd for that effect From whence it follows That to discharge ones self of the Obligation of this Commandment one is oblig'd to divert the Mischief by another when one cannot by himself We have already manifested the greatness of this Obligation in which one cannot fail without a heinous Sin and the neglect of it will be found most reprehensible at the Divine Judgment In effect Theotime is it not a highly criminal thing before God to see or know any one in the danger of his Soul and contemn the Assistance he might afford him in that State And to be concern'd no more to hinder his Neighbor from mortally offending God when he can than to divert him from drinking a Glass of Water a Qui habuerit substantiam hujus mundi viderit fratrem suum necessitatem habere clauserit viscera sua ab eo quomodo charitas Dei manet in eo 1 Joh. 4. If any one says S. John sees his brother in necessity and shutteth up his Compassion from him when he hath wherewithal to assist him how dwelleth the love of God in him If this be so in Corporal Necessities what will it be in Spiritual b S. Chris de ferend reprehensionibus S. Chrysostom says it is an extream Cruelty to neglect thus a Neighbor And if it be an unspeakable Harshness not to help to raise a Beast fallen under his Burthen how can it but be the utmost Cruelty not to do that for the Soul of his Brother which Men do for brute Beasts A Beast fallen saith S. Bernard finds those who raise it Cadit asinus est qui sublevet perit anima non est qui reputet S. Bern. Hom. 4.1 ad Cor. a Soul is destroy'd and no one concerns himself If the Old Law says St. Chrysostom strictly commanded not to neglect the Ox of ones Enemy when he is found stray'd but to bring him back to his Master what Pardon ought he to expect who neglects and abandons not a stray'd Ox of his Enemy but the Soul of his Brother Christian lost in Sin If your Brother says S. Augustin had a mortal Wound upon his Body which he would conceal for fear of Incision would it not be an Inhumanity in you to conspire by your Silence with him in his Design as on the contrary you would shew him a great Kindness to discover his Distemper to a Physician to apply a Remedy to it With how much more reason ought you to do the same thing for the Wounds of his Soul since they are far more dangerous to be neglected and permitted to putrifie in the Heart lest they cause Death in him and infect others with their Stench In sine if you should see the beginning of a Fire which you might easily put out either by your self or at least by advertising others who might do it would you not be guilty of all the Burning if you were defective therein How many mortal Sins are there committed in consequence of such a like Negligence as this Consider Theotime and weigh well all these Reasons What would you answer to God in his dreadful Judgment if thro' Remissness or some vain Fear or some miserable Complacence as it frequently happens you should be so misfortunate as to fall into that criminal Negligence What Reason could you alledge which had hinder'd you What is the Salvation of a Soul worth or one mortal Sin which you might divert What will you say when you shall be reproach'd that you had more apprehension of displeasing your Neighbor than of offending God and that frequently by Indiscretion Anger or Malice you were not afraid to divulge the same thing which you would not discover secretly by Charity But what will you answer when it shall be made appear that you might have often hindred the Wickedness of another without any Danger and that you had only an imaginary Fear or rather a great Slackness or foolish Complacence which hath hinder'd you from it You will then see your self culpable of the Sins of another and charg'd with many Faults which you might have hinder'd and which were caus'd by your Silence God will exact an Account of you for them You must avoid this Misfortune Theotime and to perform it practise what the Son of God hath prescrib'd us When you see any one offend God mortally as by Swearing Talking uncivilly Soliciting you to Wickedness or know of any notable Disorder endeavor to divert him from it if you can by your mild and charitable Admonitions If you cannot as not having sufficient Boldness to do it or sufficient Authority to hinder it do what our Lord appoints you employ discreetly other Persons therein which you know can perform it better than you and particularly those who have the Conduct of him whom you know to have gone astray This is the Rule which S. Augustin after our Lord gives on this Occasion in his 109. Epistle where he adds these excellent Words which are inserted in the Canon Law * Non vos judicetis esse malevolos quando crimen alterius judicatis magis quippe innocentes non estis si fratres vestros quos judicando corrigere potestis tacendo perire permittitis S. Aug. 5. Quest c. 1. Believe not says he that it is to do hurt to your Neighbor to discover thus his Wickedness to cure it On the contrary you are guilty of his Ruin if when you might heal his Evil by declaring it to the Physician you permit him to perish by your Silence Afterwards he adds a Comparison cited above Now if we must act thus even when the Neighbor's Sin hurts but him alone Quaedam sunt peccata occulta quae sunt in nocumento proximorum vel corporale vel spirituale quia ille qui sic occulte peccat non solum in te peccat sed etiam in alios oporter statim procedere ad denunciationem ut hujusmodi nocumentum impediatur S. Thom. 2.2 q. 23. a. 7. we are much more oblig'd when it prejudices others whether by ill Example if his Sin be known to any or because he induces others to Sin for then he must desist from his particular Admonition which can avail nothing and go directly to them who can and ought to watch for the Good and Salvation of others that he may prevent by them the Mischief and hinder the Ruin of another or of many following that Rule of S. Thomas and other Divines For Conclusion Theotime I shall give you that excellent Saying of S. James the Apostle to meditate on * Fratres mei si quis ex vobis erraverit a veritate converti fecerit quis eum scire debet quoniam qui converti fecerit peccatorem ab errore viae suae salvabit animam ejus à morte operiet multitudinem peccatorum Jacob. 5. Brethren
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
Israel peccare 3 Reg. 14. He who sinn'd and made Israel to sin And speaking of each of his Successors it says b Fecit malum coram Domino ambulans in via Jeroboam in peccato ejus qui peccare fecit Israel Cap. 16.19 They follow'd the ways of Jeroboam who made Israel to sin reproaching and shewing a perpetual detestation of the Sin of that wicked Prince by reason of the dreadful Consequence of his ill Example As to the Second Care you ought to have 2. To Govern well which is to Govern well remember that those who Govern bear the Image of God Governing visibly Inferiors by their Conduct as he Governs invisibly all things by his Providence If you be his Image you ought to endeavor to resemble him And as he Governs not only by exercising his Power but also his Wisdom his Goodness and his Justice you must also exercise your Authority with these Qualities performing nothing but with much Wisdom treating your Inferiors with a Fatherly Goodness and giving Justice to every one * Leo rapiens Ursus esuriens Princeps impius super populum suum Prov. 28. Authority exercis'd without Wisdom is a Brutishness without Goodness is a Tyranny and without Justice is a Robbing You must employ your Authority and Power chiefly to conserve Religion What he must do to Govern well to advance the Honor of God destroy Vice exterminate the Wicked and to maintain and augment Piety amongst those who are subject to you that is the principal End for which all Temporal Power is Establish'd by God And if you be defective in that he in his Judgment will exact a a most strict Account for it * Faelices eos dicimus si juste imperant si suam potestatem ad Dei cultum maxime dilatandum majestati ejus famulam faciunt S. Aug. lib. 5. de Civit. Dei cap. 14. S. Augustin says That the Great ones ought to make their Authority subservient to God to extend much and increase his Honor and Religion Next to Religion and Piety you must have a care of the Temporal good of your Inferiors that is of their Quiet and Security and Protection against the Wicked This is the Second End for which God hath Establiish'd you For this reason give ear willingly to the Complaints of the Oppressed and easie Access to every one It is a grievous Evil amongst the Great ones that Little ones cannot approach to them to have recourse to their Justice as the Scripture it self complains * Pupillo non judicant causa viduae non ingreditur ad illos Isai 1. They do not Justice to Orphans and the Cause of the Widow enters not unto them Expect not that one should complain but inform your self carefully of the Disorders which reign amongst your Inferiors to the end you may aply a necessary Remedy Permit not your self to be surpris'd by Flatteries Governors ought to avoid 1. Flatterers which pervert the Mind of Great ones whose Condition is most misfortunate in this Point for they are scarce ever told the truth in the things they are oblig'd to know Banish Flatterers far from you and esteem them as your greatest Enemies as in reality they are Place frequently hefore your Eyes that deplorable Example of Joas * Postquam autem obilt Josada ingressi sunt Principes Juda adora verunt Regem qui delinitus obsequiis eorum acquievit eis dereliquerunt templum Domini Dei patrum suorum servieruntque lucis sculptilibus 2 Par. 24. King of Juda who after he had spent many Years in a holy Life was misfortunately perverted by the Flattery of his Courtiers even to entirely desert by their Persuasion the Service of God and fall into Idolatry which is the most heinous of all Crimes Conceive a horror for those Persons On the contrary love those who tell you the truth manifest an Affection for those who admonish you give them the liberty to do so Make choice of one or many Persons for your confident Friends to whom give express Charge to advertise you of things wherein you are defective and of all they shall judge fitting it is a thing which is wanting to all Great ones and to all those who are in Office. Have a care of Covetousness and of that insatiable Desire of Mony which is the Plague of Great ones Quare atteritis populum meum facies eorum commolitis Isai 3. Principes ejus in medio illius quasi lupi rapientes Ezech. 32. and of those who Govern and which makes them commit a vast number of Crimes For from thence arise unjust Actions Violences Oppressions of the Innocent unreasonable Exactions and a thousand other Disorders which make the People groan under the Injustice and Tyranny of Great ones which God by his Prophets so much detests Revenge is also an Evil you ought very much to avoid 3. Revenge Great ones permit themselves many times to be carry'd away with it by so much more easily as they have Power in their Hands and frequently execute it under the pretence of Justice when it proceeds only from a pure Passion in which they grosly deceive themselves for Justice only regards the Publick good or the Amendment of him whom it punisheth but Revenge seeks its own proper Satisfaction Yet in flying Revenge and Passion 4. Negligence in punishing Criminals be careful of falling into another Extream which is too much Mildness and Remissness in punishing Crimes You are oblig'd to be exact in that principally when they are against the Publick good and yet more when they injure Religion you must answer it before God if you be wanting therein A remarkable Example Achab King of Israel having pardon'd the Life of a wicked Man God sends a Prophet to him to tell him that he should answer Soul for Soul for it Quia dimisisti virum dignum morte erit anima tua pro anima ejus 3 Reg. 29. Because thou hast dismissed a Man worthy of Death thy Life shall be put for his which Menace punctually fell out for after three years he was defeated in a Battel and kill'd by that very Man whose Life he had pardon'd In fine that you may know what it is to Govern I shall cite you here two very authentick Pieces for the Instruction of Great ones which I exhort you to consider attentively The First is out of the Sacred Scripture A considerable Advertisement in the Sixth Chapter of Wisdom wherein is contain'd this terrible Admonition which the Holy Ghost gives to Great ones * Audite ergo Reges intelligite discite judices finium terrae Praebete aures vos qui continetis multitudines placetis vobis in turbis nationum quoniam data est à Domino potestas vobis virtus ab Altissimo qui interrogabit opera vestra cogitationes scrutabitur quoniam cum essetis ministri regni illius non recte