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
,
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
,
First
,
Secondly
,
Thirdly
;
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
hi●
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
what
find
you
in
Heaven
,
that
can
render
you
happy
?
Will
it
be
the
sight
of
the
Firmament
,
with
all
those
beauteous
Stars
?
Of
the
Sun
,
For
what
then
?
For
nothing
less
than
himself
,
to
possess
and
enjoy
him
in
Heaven
.
He
hath
not
judg'd
the
most
beauteous
of
his
Creatures
worthy
of
you
;
he
hath
given
himself
to
be
the
Object
of
your
Happiness
.
S.
Beru
.
in
Declama
.
For
this
reason
he
communicated
to
you
a
Soul
,
form'd
to
his
Image
,
capable
to
possess
him
,
and
which
by
reason
of
this
Capacity
is
never
content
nor
satisfy'd
with
the
Possessions
and
Delights
of
this
Life
,
as
every
one
sensibly
finds
by
Experience
.
You
were
not
then
made
for
Creatures
,
dear
Theotime
,
but
for
the
Creator
.
Your
last
End
is
not
the
enjoyment
of
Created
things
,
but
of
God
himself
.
You
were
Created
to
be
Happy
by
the
possession
of
a
God
in
Heaven
,
This
being
so
,
convert
your
thoughts
now
upon
your self
,
to
make
reflection
upon
Two
things
.
First
,
What
have
you
done
hitherto
in
order
to
that
blessed
End
for
which
God
hath
design'd
you
?
Wherefore
consider
in
the
Second
place
what
you
have
to
do
from
henceforth
,
in
order
to
obtain
that
happy
End
for
which
you
are
Created
.
How
long
will
it
be
,
that
you
will
think
so
little
of
your
dear
Country
!
How
long
will
you
forget
Heaven
,
O
you
Child
of
Heaven
!
O
Man
,
S.
Pet.
Chrysol
.
Serm.
71.
O
homo
,
quid
tibi
commune
cum
terris
,
qui
confiteris
tibi
genus
esse
de
coelis
?
ergo
coelestem
vitam
monstra
in
habitatione
terrena
:
quia
si
quid
in
te
gesserit
terrena
cogitatio
,
coelo
maculam
,
coelesti
generi
injurium
intulisti
.
(
saith
S.
Peter
Chrysologus
)
what
have
you
common
with
the
Earth
,
you
who
acknowledg
your self
of
a
Heavenly
Extraction
,
when
you
say
,
Our
Father
which
art
in
Heaven
?
Manifest
therefore
a
Celestial
Life
in
an
Earthly
Habitation
;
If
you
live
otherwise
,
you
stain
your
noble
Stock
,
and
offer
a
great
Injury
to
your
Heavenly
Origin
.
Conclude
then
,
dear
Theotime
,
and
make
here
a
holy
Resolution
to
aspire
to
that
happy
End
for
which
you
were
Created
,
and
to
labour
carefully
to
make
your self
worthy
,
by
a
Life
not
degenerating
from
that
of
the
Child
of
God
,
design'd
to
possess
Heaven
,
and
God
himself
,
entirely
flying
Sin
,
the
only
Obstacle
which
can
divert
you
from
it
,
and
destroy
you
for
ever
.
CHAP.
II.
Of
our
Vocation
to
the
Grace
of
Baptism
,
and
the
Obligations
thereof
.
MOTIVE
II.
AFTER
you
have
known
the
End
for
which
God
hath
Created
you
,
Here
,
Theotime
,
you
ought
to
apply
a
serious
Attention
,
to
comprehend
the
greatness
of
this
inestimable
Benefit
,
which
is
a
Business
of
vast
Importance
to
be
known
in
your
Youth
,
to
avoid
the
ordinary
Misfortune
of
Christians
,
the
greatest
part
of
whom
are
absolutely
ignorant
of
what
it
is
to
be
a
Christian
,
and
of
what
that
Name
and
State
obliges
them
to
.
This
is
the
cause
why
they
are
so
undeserving
,
leading
a
Life
altogether
contrary
to
the
Sanctity
of
their
State
,
and
why
they
are
misfortunately
lost
in
the
Vocation
wherein
alone
they
might
be
Saved
.
For
this
reason
I
beseech
you
in
the
Name
of
God
,
to
read
attentively
this
Chapter
,
which
I
shall
divide
into
two
Articles
.
ARTICLE
I.
Of
the
Excellence
of
the
State
of
a
Christian
,
and
of
the
Favour
God
hath
bestow'd
on
him
whom
he
hath
call'd
to
this
State.
YOU
are
a
Christian
,
Theotime
,
By
the
Baptism
which
you
have
receiv'd
,
you
are
wash'd
from
Original
Sin
,
by
the
Merits
of
the
[
a
](A42886-e17140-b)
a
Qui
dilexit
nos
&
lavit
nos
à
peccatis
nostris
in
sanguine
suo
.
Apoc.
1.
Blood
of
Jesus
Christ
;
withdrawn
from
the
universal
Curse
of
Mankind
incurr'd
by
Sin
,
[
b
](A42886-e17170-b)
b
Eramus
naturâ
filii
irae
sicut
&
caeteri
.
Deus
autem
qui
dives
est
in
misericor
dia
propter
nimiam
charitatem
suam
qua
dilexit
nos
,
convivificavit
nos
in
Christo
.
Eph.
2.
deliver'd
from
the
Power
of
the
Devil
.
You
have
been
made
the
[
c
](A42886-e17190-b)
c
Omnes
filii
Dei
estis
per
fidem
in
Christo
Jesu
.
Gal.
2.
Son
of
God
,
the
Disciple
of
Jesus
Christ
your
Saviour
.
You
have
acquir'd
God
for
your
Father
,
Jesus
Christ
for
your
[
d
](A42886-e17230-b)
d
Magister
vester
unus
est
Christus
.
Matt.
23.
Master
,
your
Instructer
,
your
Example
,
and
for
the
Rule
of
your
Life
;
The
Holy
Church
for
your
Mother
,
and
Tutress
;
The
Angels
for
your
Guardians
,
the
Saints
for
your
Intercessors
.
You
have
been
made
the
[
e
](A42886-e17250-b)
e
Templum
Dei
estis
,
&
Spiritus
Dei
habitat
in
vobis
.
1
Cor.
3.
Temple
of
God
,
who
dwells
in
you
by
Grace
,
the
[
f
](A42886-e17270-b)
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.
[
g
](A42886-e17360-b)
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
,
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
,
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
.
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
,
It
obliges
you
to
believe
firmly
,
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
,
Confess
Jesus
Christ
with
their
Mouth
,
and
deny
him
by
their
Works
.
The
Profession
of
Christianity
obliges
you
to
renounce
the
Devil
,
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
,
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
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
.
The
Profession
of
a
Christian
obliges
you
to
live
in
Vertue
,
Receive
this
white
Garment
,
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
;
[
*
](A42886-e18110-b)
*
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
,
First
,
Secondly
,
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
,
[
*
](A42886-e18320-b)
*
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
,
not
to
commit
Wickedness
when
one
is
not
Tempted
;
But
to
resist
Evil
,
and
fly
from
Sin
in
the
Time
of
Temptation
,
and
in
the
Age
where
one
finds
the
greatest
danger
of
being
ruin'd
,
is
a
real
Proof
of
true
Vertue
,
and
an
assur'd
Mark
that
one
loves
God
above
all
things
.
These
Reasons
,
Theotime
,
make
appear
,
that
God
hath
a
special
Affection
for
the
Service
of
young
Persons
,
which
being
employ'd
in
the
flight
of
Sin
,
and
Service
of
God
,
are
the
most
agreeable
that
can
be
Offerd
unto
him
.
And
,
as
a
Learned
Author
says
excellently
well
,
[
*
](A42886-e18360-b)
*
Qui
hac
aetate
se
domant
,
&
Deo
se
sociant
,
offerunt
Deo
Hostiam
viventem
,
Deo
placentem
,
immaculatam
.
Hugo
à
Sanct.
Vict.
those
who
in
this
Time
of
Youth
overcome
themselves
,
resisting
couragiously
the
Temptation
of
Sin
,
to
Consecrate
themselves
entirely
to
the
Service
of
God
,
Offer
in
their
Youth
a
continual
Sacrifice
,
wherein
they
Present
to
God
a
living
Victim
,
and
a
most
agreeable
Offering
to
God
without
Spot
,
since
they
have
a
horror
for
the
uncleanness
of
Sin
,
and
make
a
perfect
Oblation
in
all
Points
.
O
Theotime
,
retain
well
this
Truth
in
your
Mind
,
and
never
forget
it
.
CHAP.
IV.
That
God
particularly
loves
young
People
,
and
takes
a
delight
to
bestow
upon
them
many
Favours
.
I
SAY
moreover
,
Theotime
,
God
is
pleas'd
with
his
Favours
particularly
to
assist
Thre
sorts
of
Persons
;
The
Weak
,
The
Simple
,
that
is
,
those
who
have
least
knowledg
of
Evil
;
And
the
Humble
.
The
Weak
,
because
there
the
force
of
his
Grace
doth
most
appear
.
[
a
](A42886-e18500-b)
a
Deus
non
projiciet
Simplicem
,
nec
porriget
manum
Malignis
.
Job
8.
The
Simple
,
because
having
less
knowledg
of
Evil
,
they
ordinarily
put
the
least
Impediments
to
the
Grace
of
God
,
who
,
as
the
Sacred
Scripture
says
,
[
b
](A42886-e18530-b)
b
Cum
Simplicibus
Sermocinatio
ejus
.
Prov.
3.
Rejects
not
the
Simple
,
as
he
stretcheth
not
out
his
Hand
to
assist
the
Wicked
.
The
Humble
,
because
as
the
chief
Obstacle
of
the
Grace
of
God
is
Pride
,
so
the
best
Disposition
to
obtain
it
,
is
Humility
,
according
to
that
Saying
of
Scripture
,
[
c
](A42886-e18590-b)
c
Deus
superbis
resistit
,
humilibus
autem
dat
gratiam
.
Jacob.
4.
God
resists
the
Proud
,
and
gives
Grace
to
the
Humble
.
Now
these
Three
Qualities
ordinarily
occur
in
Youth
;
There
is
found
in
Youth
the
most
Weakness
,
not
only
of
Body
but
Mind
,
the
Judgment
not
being
as
yet
well
form'd
by
Knowledg
and
Experience
,
nor
the
Will
sufficiently
fix'd
against
Impressions
contrary
to
its
Good.
There
is
in
Youth
more
Simplicity
,
having
less
knowledg
of
Evil
,
and
less
discernment
than
in
a
more
advanc'd
Age.
There
is
also
in
Youth
more
Humility
,
which
is
as
it
were
natural
to
that
Age
,
which
is
fram'd
to
be
Subject
and
Obey
;
and
if
Pride
be
found
,
as
it
happens
but
too
often
,
in
young
Minds
,
it
is
by
an
extream
Corruption
,
which
subverts
the
Order
of
things
,
and
destroys
Nature
her self
.
Hence
it
manifestly
follows
,
That
God
,
who
is
delighted
to
make
his
Bounty
appear
towards
those
who
have
most
need
of
it
,
and
render
not
themselves
undeserving
,
is
pleas'd
to
communicate
many
Favours
to
young
People
,
and
to
cherish
them
with
good
Thoughts
and
Desires
,
and
all
other
Assistances
of
his
Grace
,
when
they
oppose
not
him
by
their
wicked
Life
,
and
make
not
themselves
unworthy
,
by
corrupting
the
Innocence
of
their
Age
with
the
malice
of
their
Mind
,
and
by
the
multitude
of
their
Sins
.
For
Confirmation
of
this
Truth
,
there
needs
no
other
Testimony
than
Experience
,
which
makes
it
appear
most
manifestly
.
Alas
!
Theotime
,
how
many
are
there
,
who
advancing
forward
out
of
Youth
,
find
in
themselves
a
great
Change
,
not
being
partakers
any
more
of
so
many
Favours
as
they
receiv'd
in
their
Youth
?
Then
holy
Inspirations
were
frequent
,
good
Desires
,
and
pious
Resolutions
were
familiar
to
them
;
they
had
an
aversion
and
apprehension
of
Evil
,
Goodness
was
agreeable
to
them
,
Vertue
was
sweet
and
facil
to
them
.
But
now
they
find
that
all
these
things
are
chang'd
;
Inspirations
more
rare
,
Sin
causes
in
them
a
less
horror
;
Devotion
becomes
cold
,
and
sometimes
totally
extinct
,
by
a
sad
alteration
,
which
makes
them
with
much
reason
regret
the
Time
past
,
and
Favours
lost
,
which
those
Words
of
Job
,
[
*
](A42886-e18660-b)
*
Quis
mihi
tribuat
ut
sim
juxta
menses
pristinos
,
secundum
dies
quibus
Deus
custodiebat
me
,
sicut
sui
in
diebus
adolescentiae
meae
quando
erat
omnipotens
mecum
.
Job
29.
Who
will
shew
me
the
kindness
that
I
may
see
again
the
Time
past
,
and
the
State
wherein
I
was
in
my
Youth
,
when
God
was
with
me
by
the
assistance
of
his
Grace
?
S.
Augustin
did
very
notably
Experience
this
Change
in
his
own
Person
,
as
he
himself
acknowledges
in
his
Confessions
;
for
he
saith
,
That
being
[
a
](A42886-e18710-b)
a
Vidisti
Deus
meus
!
quo
motu
animi
&
quâ
fide
baptismum
Christi
tui
,
Dei
&
Domini
mei
flagitavi
a
pietate
matris
meae
&
matris
omnium
Ecclesiae
tuae
.
Aug.
l.
1.
Confes
.
c.
19.
faln
into
a
Sickness
when
he
was
yet
a
young
Youth
,
he
demanded
Baptism
with
very
great
Earnestness
and
Devotion
,
which
was
deferr'd
him
for
some
particular
Reasons
.
[
b
](A42886-e18740-b)
b
Neque
desiderabam
in
illo
tanto
periculo
baptismum
tuum
,
&
melior
eram
puer
,
quando
illum
de
materna
pietate
flagitavi
,
sicut
jam
recordatus
&
confessus
sum
.
Ibid.
lib.
5.
cap.
9.
And
that
in
another
great
Distemper
which
he
had
about
Thirty
Years
of
Age
,
he
never
thought
of
asking
for
it
.
O
Theotime
,
I
beseech
God
that
this
Change
and
Sorrow
never
befall
you
:
But
it
happens
to
many
,
and
shews
clearly
the
Love
God
bears
to
young
Persons
,
and
the
Favours
he
bestows
upon
them
,
which
he
doth
not
withdraw
from
them
,
but
when
they
contemn
them
,
and
make
themselves
unworthy
.
But
if
you
will
yet
have
a
convincing
and
demonstrative
Proof
of
the
particular
Love
God
bears
young
People
,
consider
what
the
Son
of
God
did
upon
this
Occasion
whilst
he
was
in
the
World.
Besides
that
he
would
become
himself
a
Child
,
and
pass
thro'
all
the
Degrees
of
Age
,
of
Infancy
,
of
Childhood
,
of
Youth
,
he
being
able
to
dispence
with
himself
,
and
become
a
perfect
Man
from
his
first
Entrance
into
the
World
,
how
often
did
he
during
his
Life
,
testifie
his
Love
and
Tenderness
for
that
Age
?
The
most
notable
Cures
he
wrought
were
of
young
People
;
Aug.
Scrm.
8.
de
Epiph.
Such
was
the
Son
of
the
King
,
who
was
ready
to
expire
,
in
John
Chap.
4.
Another
who
was
tormented
with
the
Devil
,
Mat.
17.
The
Servant
of
the
Centurion
,
and
the
Daughter
of
the
Cananean
.
Of
the
three
Dead
which
he
rais'd
to
Life
,
two
were
very
young
,
viz.
the
Daughter
of
Jairus
,
and
the
Son
of
the
Widow
of
Naim
;
and
the
third
,
who
was
Lazarus
,
was
not
in
Years
.
Of
the
twelve
Apostles
,
he
lov'd
particularly
the
youngest
,
which
was
S.
John.
Lastly
,
What
greater
Proofs
can
we
bring
of
the
Love
Jesus
Christ
bears
young
People
,
than
the
Two
which
I
shall
speak
of
?
The
First
is
the
Assurance
he
hath
given
,
that
receives
a
Little
One
in
my
Name
,
receives
Me.
The
Second
is
that
dreadful
Menace
which
he
afterwards
utter'd
against
those
that
Scandalize
the
Little
Ones
,
that
is
,
who
make
them
fall
into
any
Sin.
If
any
one
(
says
he
)
Scandalize
the
Little
Ones
who
believe
in
Me
,
it
were
better
a
Milstone
were
ty'd
about
his
Neck
,
and
he
cast
into
the
bottom
of
the
Sea
.
Was
not
this
a
great
Token
of
the
singular
Affection
Jesus
Christ
bore
to
young
Souls
,
since
he
speaks
with
so
much
Zeal
and
Indignation
against
those
who
contribute
the
withdrawing
them
from
his
Service
?
These
,
dear
Theotime
,
are
convincing
Proofs
of
the
Love
God
has
for
you
in
your
Youth
.
After
these
Assurances
you
have
had
thereof
,
can
you
refuse
the
Love
and
Service
he
demands
of
you
in
this
Age
?
Doubtless
you
cannot
without
an
extream
Ingratitude
,
and
without
offering
him
a
most
enormous
Affront
,
as
we
are
about
to
see
.
CHAP.
V.
That
they
who
Consecrate
not
themselves
to
God
in
their
Youth
,
offer
him
a
most
heinous
Injury
.
THIS
Truth
evidently
follows
out
of
the
Two
former
;
First
,
Secondly
,
All
these
things
will
bring
an
incredible
Impediment
to
your
Salvation
,
and
will
absolutely
divert
you
from
the
Service
of
God
,
if
you
prevent
not
them
in
good
time
,
by
applying
your self
in
your
Youth
to
the
Flight
of
Sin
,
and
to
the
Practice
of
Vertue
.
Judge
then
of
the
Injury
you
do
to
God
,
deferring
to
Serve
him
in
a
Time
where
you
shall
have
so
many
Hindrances
,
and
not
resolving
to
Serve
him
another
where
you
have
so
many
Means
and
Advantages
.
Doubtless
this
is
a
grievous
Injury
;
Yet
this
is
not
all
,
take
notice
of
that
which
follows
.
That
which
fully
concludes
the
Enormity
of
the
Injury
offer'd
to
God
,
is
,
Do
you
comprehend
,
Theotime
,
the
heinousness
of
this
Injury
,
and
the
Indignity
with
which
you
treat
your
God
,
and
your
Creator
?
[
*
](A42886-e19340-b)
*
Nescitis
,
quia
Templum
Dei
estis
,
&
Spiritus
Dei
habitat
in
vobis
.
1
Cor.
3.
Your
Soul
is
made
to
be
the
Temple
and
Dwelling
of
God
,
and
you
will
not
allow
it
him
,
till
after
you
have
a
long
time
prostituted
it
to
the
Devil
for
his
Retiring-place
,
and
after
you
have
defil'd
it
with
a
vast
number
of
Crimes
.
All
your
Life
ought
to
be
Consecrated
to
the
Service
of
God
,
and
you
will
Employ
the
first
and
better
Part
in
the
Service
of
the
Devil
,
reserving
to
God
only
that
which
would
be
no
more
useful
to
Sin.
Can
there
be
an
Indignity
equal
to
this
?
What
would
you
say
of
a
Man
that
would
Serve
up
to
the
Table
of
a
Prince
,
nothing
but
the
Remainders
and
Scraps
of
Dogs
,
and
Swines-meat
?
This
you
would
say
were
horrible
;
and
have
not
you
a
horror
for
the
same
thing
,
which
you
perform
far
more
criminally
towards
God
,
keeping
for
his
Service
only
the
Remainders
of
your
Passions
,
which
you
have
brutishly
satisfy'd
during
your
Youth
?
Is
not
this
a
horrible
Affront
you
offer
to
God
?
is
the
Deceiver
,
who
chuseth
the
Lame
to
make
an
Offering
of
it
to
God
;
What
Maledictions
ought
not
you
to
stand
in
dread
of
,
you
who
not
only
Sacrifice
to
him
the
worst
,
but
make
it
your
Design
to
give
him
nothing
but
the
remainder
of
what
hath
serv'd
to
the
Pleasure
and
Disorder
of
your
Youth
?
I
would
to
God
we
had
not
seen
so
many
Effects
of
this
Curse
of
God
upon
many
young
People
,
as
we
take
notice
of
every
Day
,
by
dreadful
Accidents
,
sudden
Deaths
,
rejecting
of
God
,
obdurateness
in
Vice
,
and
many
other
Misfortunes
,
which
are
the
Effects
of
Thy
just
Choler
,
O
Almighty
God!
by
which
Thou
daily
Punishest
those
who
offer
Thee
this
Injury
,
who
forget
Thee
in
their
Youth
to
follow
their
wicked
Inclinations
,
and
who
would
not
Serve
Thee
but
after
they
had
Serv'd
Sin
,
their
Passions
,
and
the
Devil
.
CHAP.
VI.
How
God
hath
an
Aversion
for
wicked
young
People
.
Considerable
Examples
upon
this
Subject
.
AFTER
what
we
have
said
,
Aversor
Impium
,
I
detest
the
Wicked
.
But
this
Aversion
is
greatest
against
those
,
to
whom
he
hath
testify'd
most
Love
and
Benevolence
,
and
who
unworthily
abuse
it
.
Love
offended
is
chang'd
into
Indignation
,
and
Bounty
contemn'd
and
ill
treated
,
becomes
a
merciless
Fury
.
That
this
is
so
,
besides
these
Reasons
which
clearly
demonstrate
it
,
Experience
makes
it
appear
with
undoubted
Certainty
,
by
the
Effects
which
God
frequently
shews
,
of
that
Aversion
he
hath
for
vicious
young
People
.
I
shall
recount
here
Four
very
notable
Examples
,
all
taken
out
of
the
Sacred
Scripture
,
that
no
one
may
doubt
of
them
,
and
that
from
these
one
may
give
a
Judgment
of
others
.
The
First
Example
is
of
the
Two
Children
of
Judas
the
Son
of
the
Patriarch
Jacob.
This
Man
had
Seven
Children
,
the
Two
elder
whereof
were
Wicked
and
Vicious
.
Behold
what
the
Scripture
saith
of
the
First
,
Judas
,
was
wicked
in
the
sight
of
God
,
and
his
Life
was
taken
away
by
him
.
And
immediately
after
it
is
said
of
the
Second
,
nam'd
Onan
,
that
God
struck
him
with
Death
,
for
a
Sin
of
Impurity
which
he
had
committed
,
which
the
Scripture
in
that
place
calls
Detestable
.
Idcirco
percussit
eum
Dominus
eo
quod
rem
detestabilem
faceret
;
God
struck
him
with
Death
,
because
he
had
done
a
detestable
Action
.
This
Sin
,
altho'
detested
by
God
himself
,
and
chastis'd
with
so
Exemplary
a
Punishment
,
by
a
deplorable
Misfortune
,
is
but
too
common
amongst
Youth
,
upon
which
it
draws
the
Divine
Indignation
either
visibly
or
invisibly
.
The
Second
Example
is
of
the
Two
Children
of
the
High
Priest
Heli
,
[
a
](A42886-e19670-b)
a
Porro
filii
Heli
filii
Belial
,
nescientes
Dominum
.
Children
of
Belial
;
so
it
calls
those
whom
it
would
signifie
to
be
very
wicked
,
and
absolutely
ruin'd
:
For
Belial
is
as
much
as
to
say
,
Absque
jugo
,
having
lost
the
Fear
of
God
,
and
the
remembrance
of
their
Duty
;
and
it
adds
that
their
[
b
](A42886-e19710-b)
b
Erat
ergo
peccatum
puerorum
grande
nimis
coram
Domino
.
Sin
was
very
enormous
in
the
sight
of
God.
Their
Iniquity
drew
upon
them
so
great
an
Indignation
of
God
,
that
he
sent
by
a
[
c
](A42886-e19720-b)
c
Videbis
aemulum
tuum
in
Templo
,
in
universis
prosperis
Israel
,
&
non
erit
senex
in
domo
tua
omnibus
diebus
,
pars
magna
domus
tuae
morietur
cum
ad
virilem
aetatem
venerit
.
Prophet
to
tell
the
Father
,
too
negligent
in
Correcting
his
Children
,
That
he
would
take
a
Revenge
which
should
serve
as
an
Example
to
all
Posterity
;
That
he
would
exclude
his
Family
from
the
High
Priesthood
to
give
to
another
;
That
the
greatest
part
of
his
Offspring
should
die
in
the
Flower
of
their
Youth
,
and
should
not
arrive
at
a
perfect
Age
;
And
that
his
two
Sons
,
Ophni
and
Phinees
should
die
both
in
one
Day
,
and
that
all
their
Race
should
[
d
](A42886-e19750-b)
d
Juravi
domui
Heli
quod
non
expietur
iniquitas
domus
ejus
,
victimis
&
muneribus
usque
in
aeternum
.
bear
for
ever
the
Marks
of
their
Iniquity
,
which
should
never
be
Expiated
by
Victims
and
Sacrifices
.
All
this
happen'd
as
he
had
foretold
.
A
little
while
after
Ophni
and
Phinees
were
kill'd
in
a
Defeat
of
the
Philistians
.
On
the
same
Day
the
Father
hearing
the
News
of
their
Death
,
fell
down
backward
,
broke
his
Head
,
and
dy'd
upon
the
Place
.
Many
other
Misfortunes
happen'd
that
Day
,
and
amongst
others
,
the
Ark
of
the
Testament
was
taken
by
the
Enemies
;
And
all
the
rest
of
the
Prediction
was
fulfill'd
a
little
after
.
The
Third
Example
is
of
Amnon
,
But
the
Divine
Justice
did
not
wait
long
,
before
it
made
appear
what
a
Horror
it
had
for
the
Crimes
and
wicked
Life
of
this
young
Prince
:
For
,
two
Years
after
he
was
kill'd
by
his
own
Brother
Absolom
,
who
had
conceal'd
this
Revenge
in
his
Heart
all
that
time
.
O
God
,
how
terrible
are
thy
Judgments
!
The
Fourth
,
which
is
of
Absolom
,
In
this
Discomfiture
(
O
the
Divine
Judgments
!
)
it
happens
that
Absolom
endeavouring
to
save
himself
by
Flight
,
was
carry'd
under
a
great
Oak
,
and
as
he
wore
his
Locks
very
long
,
his
Hair
by
a
strange
Accident
,
and
particular
Permission
of
God
,
was
so
strongly
entangl'd
in
the
Branches
of
the
Tree
,
that
the
Mule
he
rode
on
could
not
carry
him
away
,
but
continuing
his
Course
,
left
him
hanging
by
the
Head
,
without
being
able
to
disengage
himself
.
David's
Soldiers
seeing
him
in
this
Condition
,
came
and
ran
him
thro'
with
a
Lance
,
and
kill'd
him
immediately
,
altho'
David
by
an
incredible
Bounty
,
sending
them
to
the
Battel
,
had
expresly
forbidden
them
to
offer
any
hurt
to
his
Person
.
O
Divine
Justice
!
Thou
shewest
most
clearly
that
Thou
dost
not
wink
at
the
Iniquities
of
wicked
Children
;
and
altho'
Thou
deferrest
for
a
time
the
Chastisement
they
deserve
,
to
give
them
leisure
to
Repent
,
Thou
afterwards
punishest
most
severely
their
Obstinacy
in
Sin
,
and
the
Affront
they
offer
to
Thy
Goodness
,
with
which
Thou
expectest
their
Repentance
.
Behold
,
Four
Examples
out
of
the
Sacred
Scripture
,
which
evidently
manifest
how
God
hath
an
Aversion
for
vicious
young
People
;
The
same
Scripture
might
furnish
us
with
many
others
.
Ancient
Histories
are
all
full
,
and
daily
Experience
produces
but
too
many
Examples
in
these
Times
.
Take
notice
of
one
thing
worthy
of
Consideration
;
CHAP.
VII
.
That
Salvation
ordinarily
depends
on
the
Time
of
Youth
.
WHAT
we
have
said
in
the
Four
last
Chapters
,
I
would
to
God
,
Theotime
,
you
,
and
all
those
of
your
Age
,
would
comprehend
well
,
and
never
forget
this
Truth
,
which
is
unknown
to
the
greatest
part
of
Men
,
the
ignorance
whereof
causes
the
Ruine
and
Damnation
of
many
.
I
wish
all
Men
understood
,
that
the
immense
Eternity
of
Happiness
or
Misery
,
which
expects
them
after
this
Life
,
depends
upon
this
first
Time
,
which
all
the
World
despises
,
and
which
the
most
part
employs
wickedly
.
To
convince
you
of
this
Verity
,
I
shall
produce
the
Sentiment
of
the
Sacred
Scripture
,
that
is
,
of
the
Holy
Ghost
himself
,
who
brings
such
express
Testimonies
,
that
it
is
impossible
to
doubt
of
it
.
For
why
doth
it
in
so
many
places
advertise
young
People
to
think
of
their
Salvation
betimes
,
and
to
apply
themselves
to
Vertue
in
their
Youth
,
except
it
were
to
shew
,
that
that
Time
is
a
Time
of
great
Importance
for
their
Salvation
?
Why
doth
it
say
in
Ecclesiastes
[
a
](A42886-e20190-b)
a
Memento
Creatoris
tui
in
diebus
juventutis
tuae
,
antequam
veniat
tempus
afflictionis
.
Eccles.
12.
Remember
your
Creator
in
the
days
of
your
Youth
,
before
the
Time
of
Afflictions
com●
,
and
the
sad
and
discomfortable
Years
approach
?
From
whence
comes
it
,
that
it
assures
us
in
the
Proverbs
,
That
the
[
b
](A42886-e20240-b)
b
Adolescens
juxta
viam
suam
etiam
senuerit
,
non
recedet
ab
ea
.
Prov.
12.
young
Man
shall
continue
even
until
his
old
Age
in
the
Way
he
has
once
enter'd
;
that
is
,
the
manner
of
Life
which
he
has
begun
?
Wherefore
doth
it
say
by
the
Prophet
Jeremy
,
That
it
is
[
c
](A42886-e20290-b)
c
Bonum
est
homini
cum
portaverit
jugum
ab
adolescentia
sua
.
Thren.
3.
good
for
a
Man
to
carry
his
Yoke
from
his
Youth
;
that
is
,
to
addict
himself
to
Vertue
,
and
to
bear
the
pleasing
Yoke
of
Gods
Commandments
?
Why
in
Ecclesiasticus
doth
it
exhort
young
People
so
powerfully
to
Vertue
,
by
those
excellent
Words
,
able
to
win
the
most
insensible
Hearts
?
Son
,
[
d
](A42886-e20350-b)
d
Fili
,
à
juventute
tua
accipe
doctrinam
,
&
usque
ad
canos
invenies
sapientiam
,
quasi
is
qui
arat
&
seminat
,
accede
ad
eam
,
&
sustine
bonos
fructus
illius
:
in
opere
enim
illius
paululum
laborabis
,
&
cito
edes
de
generationibus
illius
.
Quam
aspera
est
nimium
sapientiae
indoctis
hominibus
,
&
non
permanebit
in
illa
excors
.
Quibus
autem
cognita
est
,
permanet
usque
ad
conspectum
Dei.
Eccl.
6.
receive
Instructions
from
your
Youth
,
and
you
shall
find
Wisdom
even
to
the
end
of
your
Life
:
Approach
unto
it
as
he
who
would
Cultivate
the
Earth
,
that
is
,
with
Care
and
Labour
,
and
expect
the
pleasing
Fruit
which
it
will
bring
you
.
You
will
labour
a
little
to
obtain
it
,
but
soon
after
you
will
tast
of
its
admirable
Fruits
.
'T
is
true
,
Vertue
is
hard
and
difficult
,
but
it
is
only
to
those
who
are
insensible
and
vicious
.
But
those
who
have
once
known
it
well
,
find
it
pleasing
,
and
never
part
with
it
any
more
,
and
it
will
continue
with
them
even
to
the
last
accomplishment
of
their
Salvation
in
Eternal
Glory
.
And
all
the
rest
of
that
Chapter
is
but
a
continual
Exhortation
to
young
People
to
become
Vertuous
.
Wherefore
in
the
Twenty
fifth
Chapter
doth
it
say
,
to
find
in
old
Age
,
what
was
not
laid
up
in
Youth
?
And
Lastly
,
Amongst
the
Books
of
Sacred
Scripture
,
why
was
there
one
expresly
made
for
the
Instruction
of
Youth
,
which
is
that
of
Proverbs
?
Doth
not
all
this
manifestly
discover
that
the
Holy
Ghost
would
give
Men
to
understand
,
that
the
Time
of
Youth
is
of
extream
Consequence
,
and
the
greatest
Part
esteem
it
not
:
And
that
all
Happiness
and
Misfortune
of
Men
,
whether
in
this
Life
or
in
the
next
,
depends
ordinarily
on
that
Time
well
or
ill
bestow'd
;
It
being
commonly
most
certain
,
that
those
obtain
their
Salvation
,
who
in
their
Youth
are
bred
up
in
the
Fear
of
God
,
and
Observation
of
his
Commandments
;
And
that
those
who
have
not
been
Educated
in
that
Fear
of
God
,
or
who
cast
it
from
before
their
Eyes
,
to
follow
Sin
with
more
Liberty
,
do
misfortunately
Perish
.
All
this
Truth
is
rais'd
from
those
Two
Foundations
,
whereof
the
First
is
,
That
those
who
have
follow'd
Vertue
in
their
Youth
,
continue
easily
therein
all
the
remainder
of
their
Life
.
And
the
Second
,
That
on
the
contrary
,
those
who
have
given
themselves
over
to
Sin
,
at
that
time
do
very
hardly
correct
themselves
,
and
most
frequently
are
never
withdrawn
.
We
shall
discover
these
two
Truths
more
amply
in
the
following
Chapters
.
CHAP.
VIII
.
That
those
who
have
follow'd
Vertue
in
their
Youth
,
conserve
it
easily
all
the
remainder
of
their
Life
.
EXperience
makes
this
Proposition
so
evident
,
The
First
is
,
That
Habits
gotten
in
Youth
,
are
conserv'd
a
long
time
,
and
are
not
easily
lost
.
This
is
clear
in
the
Holy
Scripture
.
The
young
Man
will
not
leave
in
his
old
Age
,
the
manner
of
Living
he
hath
once
begun
,
that
is
,
very
rarely
.
It
is
incredible
how
powerful
the
first
Impressions
are
,
and
how
deeply
the
first
Habits
are
rooted
in
young
Souls
.
The
first
Impressions
of
young
Minds
(
saith
S.
Jerom
)
are
very
hardly
defaced
;
S.
Jero
.
Epist.
ad
Laet.
Difficulter
eraditur
quod
rudes
animi
perbiberunt
:
lanarum
conchylia
quis
in
pristinum
candorem
revocet
?
recens
testa
diu
&
saporem
retinet
&
odorem
quo
primum
imbuta
est
.
Wooll
which
hath
once
taken
its
first
Tincture
,
doth
not
easily
lose
it
to
return
to
its
former
Candor
;
And
an
Earthen
Vessel
keeps
long
the
Smell
and
Tast
of
that
Liquor
wherewith
it
was
first
Season'd
.
For
this
Reason
the
Scripture
says
,
[
a
](A42886-e20620-b)
a
Thren.
3.
That
it
is
good
,
that
is
to
say
,
very
important
,
for
a
Man
to
addict
himself
to
Vertue
in
his
Youth
;
Because
having
acquir'd
it
in
that
Time
,
it
is
easily
conserv'd
the
remainder
of
ones
Life
:
As
it
says
in
that
other
place
,
[
b
](A42886-e20660-b)
b
Eccl.
6.
Receive
Instruction
in
your
Youth
,
and
you
shall
find
Wisdom
even
unto
the
end
of
your
Life
.
S.
Bernard
says
,
S.
Bern.
lib.
De
ordi
.
vitae
.
Multi
senes
diu
viventes
,
&
nihil
proficientes
,
quia
nullas
sibi
in
opportuno
tempore
divitias
congregarunt
.
That
we
need
not
seek
any
other
Causes
why
we
see
so
many
old
Men
full
of
Vices
,
and
destitute
of
all
sorts
of
Vertues
,
but
because
they
acquir'd
them
not
in
their
Youth
,
which
is
the
proper
Time
for
it
.
[
*
](A42886-e20730-b)
*
Senectus
eorum
qui
adolescentiam
suam
honestis
artibus
instrukerunt
,
&
in
lege
Domini
meditati
sunt
,
aetate
fit
doctior
,
usu
certior
,
processu
temporis
sapientior
,
&
veterum
studiorum
dul●issimos
fructus
metit
.
Jerom.
Epist.
ad
Nepot
.
And
S.
Jerom
describing
the
excellent
Qualities
of
the
old
Age
of
those
who
apply'd
themselves
to
Vertue
in
their
Youth
,
saith
,
That
they
become
more
Knowing
by
their
Age
,
more
Assur'd
by
Experience
,
more
Discreet
by
the
Process
of
Time
,
and
gather
the
agreeable
Fruits
of
the
ancient
Labours
of
their
Youth
.
The
Second
Reason
is
,
because
Youth
is
the
Time
of
most
violent
Temptations
,
which
being
overcome
,
we
easily
surmount
all
others
.
The
Temptations
of
Pleasure
are
without
question
the
most
violent
;
S.
Aug.
Serm.
250.
de
temp
.
Quem
tormenta
non
vicerant
,
superabat
voluptas
.
Jer.
in
vit.
Paulin.
they
sometimes
conquer
those
whom
Torments
could
not
overcome
.
Now
altho'
these
Temptations
are
common
to
all
Ages
,
yet
nevertheless
it
is
most
certain
,
that
they
are
ordinarily
more
strong
and
frequent
in
Youth
,
which
,
as
[
*
](A42886-e20830-b)
*
Adolescentia
multa
corporis
bella
sustinet
,
&
inter
incentiva
vitiorum
,
&
carnis
titillationes
quasi
ignis
in
lignis
viridibus
suffocatur
.
S.
Jerom.
Epist.
ad
Nepot
.
S.
Jerom
says
,
is
a
continual
Combat
of
Chastity
;
and
being
environ'd
with
the
Occasions
of
Sin
,
and
urg'd
by
the
Provocations
of
the
Flesh
,
it
suffers
very
much
to
conserve
its
Purity
,
like
Fire
that
is
almost
choak'd
with
green
Wood
heap'd
upon
it
.
But
when
by
the
Succours
of
Divine
Grace
,
which
,
as
we
have
shewn
above
,
are
greater
and
more
abundant
in
Youth
,
as
the
Temptations
are
more
frequent
and
impetuous
,
one
has
gain'd
the
Victory
in
these
first
Encounters
,
it
happens
soon
after
,
that
with
less
difficulty
he
surmounts
all
the
others
which
are
to
be
undergone
the
whole
Course
of
his
Life
,
The
Reason
is
,
Because
Temptations
diminish
according
to
the
proportion
that
they
are
overcome
;
Divine
Grace
encreases
,
O
dear
Theotime
,
if
you
knew
the
Repose
,
and
Tranquillity
they
enjoy
,
who
have
behav'd
themselves
gallantly
in
the
Combats
of
their
Youth
,
the
desire
of
partaking
of
that
Sweetness
would
powerfully
encourage
you
to
resist
them
with
all
your
vigour
!
Learn
it
from
the
Holy
Ghost
by
the
Mouth
of
the
Wise-man
:
Son
,
seek
Wisdom
,
and
you
shall
find
her
;
and
when
you
have
found
her
,
never
part
with
her
;
you
will
find
in
her
the
Repose
of
your
whole
Life
;
And
after
some
Trouble
she
may
have
given
you
,
she
will
be
chang'd
into
Contentment
and
Joy
;
Her
Chains
by
which
she
will
bind
you
to
the
Service
of
God
,
will
serve
as
a
powerful
Protection
,
and
a
solid
Ground-work
to
raise
Vertue
on
.
I
adjoyn
the
Third
Reason
,
which
is
,
That
God
augments
his
Graces
,
and
multiplies
his
Benedictions
upon
those
who
have
happily
conquer'd
in
their
Youths
,
to
conserve
them
in
the
good
Path
they
were
entred
into
by
his
Grace
.
I
cannot
manifest
this
Truth
unto
you
better
,
than
by
producing
the
Assurance
which
God
himself
gives
you
in
the
Sacred
Scripture
.
Our
Lord
,
says
the
Wiseman
,
gives
Wisdom
,
and
from
his
Mouth
issues
Prudence
and
Science
.
And
he
not
only
giveth
her
,
but
takes
care
to
conserve
her
;
for
it
is
he
who
guards
the
Salvation
of
the
Just
,
and
protects
those
who
walk
in
Vertue
.
He
adds
afterwards
,
[
*
](A42886-e21080-b)
*
Si
intraverit
sapientia
cor
tuum
,
&
scientia
animae
tuae
placuerit
,
consilium
custodiet
te
,
&
prudentia
servabit
te
,
ut
eruaris
à
via
mala
,
&
ab
homine
qui
perversa
loquitur
,
&c.
ut
eruaris
à
muliere
extranea
,
quae
mollit
sermones
suos
,
&c.
ut
ambules
in
via
bona
&
calles
justorum
custodias
.
Son
,
if
Wisdom
enter
into
your
Heart
,
and
Science
please
you
,
he
speaks
of
the
Science
of
Vertue
,
Counsel
and
Prudence
will
preserve
you
,
delivering
you
from
the
Road
of
Vice
,
from
the
Company
of
the
Wicked
,
and
from
the
Enticements
of
immodest
Women
,
maintaining
you
in
the
Path
of
Vertue
,
and
in
the
Way
of
the
Just
.
There
are
a
great
number
of
like
Passages
in
Sacred
Scripture
,
which
assure
us
of
that
singular
Protection
and
Assistance
of
God
towards
those
who
follow
Vertue
in
their
Youth
,
and
it
is
easie
to
confirm
them
by
Examples
of
the
same
Scripture
.
CHAP.
IX
.
Proofs
concerning
the
same
Subject
by
notable
Examples
,
taken
out
of
Sacred
Scripture
,
of
those
who
having
been
Vertuous
in
their
Youth
,
have
continu'd
so
all
their
Life
;
and
chiefly
of
those
who
have
resisted
in
great
Occasions
.
THE
First
Example
I
shall
produce
,
Behold
how
Joseph
spent
the
first
part
of
his
Youth
,
that
is
,
until
the
Age
of
Twenty
or
Two
and
twenty
years
;
and
see
what
follows
after
that
,
and
how
he
passes
the
rest
of
his
Life
;
wherein
I
take
notice
of
Three
remarkable
Occasions
,
where
his
Vertue
was
powerfully
try'd
.
The
First
was
about
that
Age
where
he
receiv'd
the
most
violent
Attack
that
Chastity
was
ever
able
to
undergo
,
From
this
Temptation
he
fell
into
another
greater
:
For
this
wicked
Woman
not
being
able
to
compass
her
impious
Design
,
accuseth
him
for
having
attempted
her
Chastity
,
imposing
falsly
upon
him
the
Crime
which
she
her self
was
guilty
of
.
The
Master
provok'd
with
this
Report
,
caus'd
him
to
be
bound
and
cast
into
Prison
,
where
he
continu'd
until
he
was
of
the
Age
of
Thirty
years
.
This
was
a
rude
Temptation
,
and
a
Shock
that
might
easily
have
overturn'd
a
Vertue
of
no
long
standing
;
to
be
accus'd
and
counted
guilty
of
a
Crime
which
he
abominated
,
and
to
suffer
Punishment
for
it
as
if
he
had
committed
it
.
But
Joseph
continues
immoveable
in
his
first
Vertue
;
and
as
he
had
learn'd
Patience
in
his
Youth
by
the
Persecution
of
his
Brothers
,
he
suffer'd
this
with
an
admirable
Meekness
,
comforting
himself
in
the
satisfaction
of
his
Innocence
,
of
which
he
had
God
for
Witness
and
Protector
:
And
God
,
who
had
always
been
with
him
,
leaves
him
not
on
this
Occasion
;
but
as
the
Sacred
Scripture
says
,
[
*
](A42886-e21290-b)
*
Descenditque
cum
illo
in
foveam
&
in
vinculis
non
dereliquit
eum
,
donec
afferret
illi
Sceptrum
regni
.
Sap.
15.
he
descended
with
him
into
the
Cistern
,
assisting
him
with
his
Grace
,
and
wonderfully
delivering
him
as
he
did
presently
after
.
To
these
two
Trials
succeeds
the
Third
,
yet
greater
.
This
was
the
high
Prosperity
to
which
he
was
rais'd
:
For
having
Interpreted
Pharaoh's
Dream
by
the
Knowledge
God
gave
him
of
Things
to
come
,
The
Saviour
of
the
World.
He
persever'd
thus
in
Vertue
and
Fear
of
God
,
in
the
midst
of
his
Grandeurs
,
from
the
Age
of
Thirty
,
when
he
was
rais'd
to
that
Fortune
,
even
to
the
Age
of
an
Hundred
and
ten
,
wherein
he
dy'd
.
O
Theotime
,
reflect
well
upon
this
Example
,
and
learn
from
it
,
what
,
a
Vertue
acquir'd
in
Youth
is
able
to
do
.
I
should
content
my self
with
this
Example
,
if
that
which
follows
were
not
also
admirable
to
discover
the
same
Verity
.
It
is
of
Toby
,
the
Father
of
young
Toby
,
of
whom
the
Scripture
reports
things
full
of
Admiration
,
which
he
perform'd
first
in
his
Youth
,
and
afterwards
in
the
remainder
of
his
Life
.
See
what
it
says
.
Toby
was
a
young
Man
of
the
Tribe
,
and
City
of
Nephthali
;
Second
Example
,
of
Toby
,
Tob.
2.
Cumque
esset
Junior
omnibus
in
tribu
Nephthali
:
nihil
tamen
Puerile
gessit
in
opere
.
Denique
cum
irent
omnes
ad
vitulos
aureos
.
quos
Jeroboam
fecerat
Rex
Israel
,
Hic
solus
fugiebat
consortium
omnium
&
pergebat
in
Jerusalem
ad
Templum
Domini
,
&
ibi
adorabat
Dominum
Deum
Israel
,
omnia
primitiva
sua
,
&
decimas
suas
fideliter
offerens
.
Haec
&
his
similia
secundum
legem
Dei
puerilus
observabat
.
and
altho'
he
were
the
youngest
of
all
those
of
his
Tribe
,
yet
nothing
of
Youth
or
Childishness
appeard
in
his
Actions
.
And
when
all
others
went
to
Sacrifice
to
the
Golden
Calf
of
Jeroboam
King
of
Israel
,
he
alone
flying
the
Company
of
them
,
went
to
Jerusalem
to
the
Temple
of
God
,
and
there
Ador'd
the
God
of
Israel
,
Offering
to
him
faithfully
all
his
First-fruits
and
Tenths
.
He
perform'd
these
things
,
adds
the
Scripture
,
and
many
other
such
like
,
according
to
the
Law
of
God
,
being
yet
very
young
.
O
the
admirable
Life
,
Theotime
,
of
a
young
Man
,
who
acted
nothing
Childish
,
that
is
,
nothing
contrary
to
Vertue
;
who
permitted
not
himself
to
be
carry'd
away
by
the
Torrent
of
ill
Example
,
continuing
in
the
Service
of
God
,
when
all
others
withdrew
themselves
from
it
.
A
Youth
spent
so
vertuously
,
could
not
but
be
follow'd
by
a
perfect
and
a
Saintly
Life
,
as
you
shall
see
.
Toby
being
come
to
Mans
Age
,
For
First
,
Secondly
,
Having
receiv'd
from
the
King
of
the
Assyrians
,
whose
special
Favour
he
had
gain'd
by
the
reputation
of
his
Vertue
,
Permission
to
go
freely
thro'
all
his
Kingdom
,
he
went
to
Visit
all
those
who
were
in
Captivity
,
Thirdly
,
The
Affliction
of
the
Captiv'd
Israelites
being
become
more
severe
,
he
daily
went
to
Visit
and
Comfort
them
,
Distributed
amongst
them
what
he
was
able
to
give
them
,
Fed
the
Hungry
,
Cloth'd
the
Naked
,
and
had
a
particular
Care
,
with
an
unparallell'd
Charity
to
Bury
all
the
Dead
he
found
,
notwithstanding
the
Displeasure
of
the
King
,
which
he
had
incurr'd
by
that
Action
,
even
to
the
danger
of
his
Life
.
But
what
is
yet
more
admirable
,
is
the
Patience
with
which
he
endur'd
the
most
sensible
Affliction
of
Blindness
,
which
befell
him
by
an
unexpected
Accident
in
the
Fifty
sixth
Year
of
his
Age.
One
Day
as
he
return'd
to
his
House
,
weary'd
with
the
Burial
of
many
Dead
,
he
chanc'd
to
fall
asleep
under
a
Wall
,
from
the
top
whereof
the
Dung
out
of
a
Swallows
Nest
fell
upon
his
Eyes
,
and
took
away
his
Sight
.
This
was
doubtless
a
very
great
Affliction
,
and
a
most
rigorous
Trial
;
but
he
supported
it
with
so
admirable
a
Patience
,
that
the
Sacred
Scripture
compares
it
to
that
of
Job
:
And
that
which
is
most
considerable
is
,
that
it
attributed
the
Cause
thereof
to
the
Piety
and
Fear
of
God
wherein
he
had
liv'd
in
his
Youth
.
Behold
what
it
says
;
[
a
](A42886-e21720-b)
a
Hanc
autem
tentationem
ideo
permisit
Deus
evenire
illi
,
ut
posteris
daretur
exemplum
patientiae
ejus
sicut
&
sancti
Job
:
Nam
cum
ab
insantia
sua
semper
Deum
timuerit
,
&
mandata
ejus
custodierit
,
non
est
contristatus
contra
Deum
,
quod
plaga
caecitatis
evenerit
ei
;
sed
immobilis
in
Dei
timore
permansit
,
agens
gratias
Deo
omnibus
diebus
vitae
suae
.
Now
God
permitted
that
this
Temptation
should
befall
him
,
to
give
to
Posterity
an
Example
of
his
Patience
,
as
of
that
of
holy
Job
:
For
whereas
he
always
feared
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
](A42886-e21750-b)
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
,
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
,
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
,
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
.
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
](A42886-e22110-b)
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
](A42886-e22150-b)
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
God
in
their
Youth
,
are
presently
after
sensible
of
a
great
diminution
of
those
Favours
,
occasion'd
by
the
ill
use
they
have
made
of
them
.
God
himself
threatens
this
by
a
Prophet
,
when
he
speaks
thus
;
[
a
](A42886-e22200-b)
a
In
illa
die
deficient
adolescentes
in
siti
qui
jurant
in
delicto
Samariae
.
Young
People
shall
perish
with
Thirst
,
who
Swear
in
the
Sin
of
Samaria
:
That
is
,
who
make
Profession
of
Adoring
the
Idols
which
the
City
of
Samaria
Adores
.
This
Thirst
is
not
only
a
Corporeal
,
but
a
Spiritual
Thirst
,
and
the
want
of
Divine
Grace
,
of
which
it
is
spoken
immediately
before
.
[
b
](A42886-e22230-b)
b
Mittam
famem
in
terram
,
non
famem
panis
neque
sitim
aquae
,
sed
audiendi
verbum
Dei.
I
will
send
a
Famine
upon
the
Earth
,
not
a
Famine
of
Bread
,
nor
a
Drought
of
Water
,
but
of
the
Word
of
God.
The
Third
Cause
is
the
Power
and
Dominion
of
the
Devil
,
which
is
enlarg'd
according
to
the
measure
that
vicious
Habits
are
encreas'd
,
Sins
multiply'd
,
and
Divine
Favours
diminisht
.
It
is
the
proper
Effect
of
Sin
,
which
making
a
Soul
lose
the
Grace
and
Protection
of
her
Creator
,
to
subject
her
to
the
Dominion
of
the
Devil
,
and
engage
her
more
and
more
in
that
misfortunate
Slavery
,
according
to
the
proportion
that
she
continues
in
Vice.
O
Theotime
!
who
can
sufficiently
express
the
deplorable
State
of
a
Soul
reduc'd
to
that
Servitude
,
under
the
Tyranny
of
her
mortal
Enemy
,
who
employs
all
his
Engines
and
Devices
to
destroy
her
without
recovery
;
suggesting
all
the
Temptations
to
her
,
which
might
move
her
unto
Sin
;
furnishing
her
daily
with
new
Occasions
of
Destruction
,
diverting
her
from
those
that
might
withdraw
her
from
Disorder
,
casting
her
headlong
from
Sin
to
Sin
,
from
one
Vice
to
another
,
until
such
time
that
her
Iniquities
being
come
to
a
Head
,
she
by
the
utmost
Effect
of
the
Divine
Choler
,
is
abandon'd
to
her
Eternal
Perdition
.
Thus
doth
this
cruel
Enemy
treat
those
whom
he
hath
under
his
Power
,
and
that
by
a
just
Permission
of
God
,
who
rejects
in
this
manner
those
who
withdraw
themselves
from
his
Service
and
Friendship
,
and
who
refusing
to
submit
themselves
to
his
Commands
,
and
to
the
plenty
of
his
Favours
and
Benedictions
,
most
justly
merited
to
be
abandon'd
to
that
cruel
Master
,
who
breaths
nothing
but
their
Destruction
,
and
will
never
[
*
](A42886-e22280-b)
*
Servietis
diis
alienis
die
ac
nocte
qui
non
dabunt
vobis
requiem
.
Jerem.
66.
cease
to
persecute
them
,
till
he
hath
precipitated
them
into
Eternal
Damnation
.
O
Theotime
,
how
misfortunate
are
all
those
who
are
faln
into
this
deplorable
Slavery
!
but
yet
more
miserable
those
,
who
being
engag'd
therein
,
think
not
of
sighing
after
their
Deliverance
.
CHAP.
XI
.
Examples
upon
the
precedent
Subject
;
And
First
of
those
who
have
Corrected
the
Vices
of
their
Youth
,
but
yet
with
very
great
Difficulties
.
IF
this
Truth
be
made
manifest
by
Reason
,
it
is
yet
more
certain
by
Experience
,
which
might
furnish
us
with
as
many
Examples
thereof
,
as
there
were
ever
Persons
who
follow'd
Vice
in
their
Youth
,
and
by
the
Divine
Mercy
were
recall'd
from
it
.
I
shall
content
my self
to
produce
one
of
the
most
considerable
,
which
is
that
of
St.
Augustin
.
He
saith
First
,
These
first
Inclinations
,
as
it
usually
happens
,
were
follow'd
by
other
far
greater
Disorders
.
Being
come
to
Sixteen
Years
of
Age
,
[
*
](A42886-e22530-b)
*
Ubi
eram
,
quam
longe
exulabam
à
deliciis
domus
tuae
,
anno
illo
sexto
decimo
aetatis
carnis
meae
,
cum
accepit
in
me
sceptrum
,
&
totas
manus
dedi
ei
,
vesania
libidinis
licentiosae
per
dedecus
humanum
,
illicitae
autem
per
leges
tuas
.
Cap.
2.
He
says
it
himself
,
and
he
says
it
with
Sighs
and
Lamentations
,
That
Sensuality
and
Lascivious
Passions
did
so
powerfully
seise
on
his
Heart
in
that
Age
,
that
they
plung'd
him
into
all
the
Sins
of
Impurity
,
even
to
such
a
heighth
as
is
not
fit
to
be
exprest
;
so
that
neither
the
Fear
of
God
,
nor
the
discreet
Corrections
of
his
Mother
,
nor
the
Infamy
of
Sin
,
nor
any
other
Consideration
,
could
any
way
bridle
him
in
that
first
Disorder
;
but
on
the
contrary
he
became
so
ungracious
,
that
he
not
only
lost
all
shame
for
Vice
,
[
*
](A42886-e22550-b)
*
Praeceps
ibam
in
tanta
caecitate
ut
inter
coaetaneos
meos
,
puderet
me
minoris
dedecoris
,
quando
audiebam
eos
jactantes
flagitia
sua
&
tanto
gloriantes
magis
,
quanto
magis
turpes
essent
.
Cap.
3.
but
took
a
pride
in
it
,
and
was
asham'd
not
to
be
accounted
as
vicious
as
the
most
deprav'd
.
He
began
this
Life
when
he
was
return'd
from
his
Studies
in
his
Father's
House
,
where
he
dwelt
a
whole
Year
;
After
that
,
he
was
sent
to
Carthage
to
finish
his
Studies
,
where
he
continu'd
the
same
manner
of
Life
till
the
Age
of
Nineteen
.
Here
,
Theotime
,
The
First
,
Idleness
,
wherein
he
spent
his
Sixteenth
Year
in
his
Father's
House
,
Secondly
,
Thirdly
,
The
Contempt
of
the
Admonitions
of
his
Mother
,
who
knowing
her
Sons
Mind
,
exhorted
him
continually
not
to
permit
himself
to
be
carry'd
away
by
the
Excesses
of
Impurity
,
but
to
no
Effect
.
Fourthly
,
Fifthly
,
Ibid.
Cap.
5.
The
great
Liberty
his
Parents
gave
him
for
Play
and
Recreations
,
as
he
himself
also
takes
notice
.
These
Causes
cast
him
into
Vice
,
and
cherish'd
him
in
his
Disorders
the
space
of
Three
Years
,
after
which
he
began
to
open
his
Eyes
,
and
acknowledge
his
Misery
.
It
is
here
,
Theotime
,
where
you
shall
know
the
great
Difficulty
with
which
one
withdraws
himself
from
the
Vices
of
his
Youth
.
Being
Nineteen
Years
of
Age
,
he
conceiv'd
very
effectual
thoughts
of
his
Salvation
,
which
God
rais'd
in
him
by
reading
[
*
](A42886-e22810-b)
*
Ille
vero
Liber
mutavit
affectum
meum
,
&
ad
teipsum
,
Domine
,
mutavit
preces
meas
ac
vota
,
ac
desideria
mea
fecit
alia
.
a
Book
of
Cicero
,
whose
Title
is
Hortensius
,
containing
an
Exhortation
to
Wisdom
.
The
reading
of
this
Book
,
as
he
himself
saith
,
chang'd
presently
his
Mind
and
Inclinations
,
and
made
him
convert
his
Thoughts
upon
God
,
and
alter
his
Desires
.
Being
about
Thirty
Years
of
Age
,
he
thinks
more
seriously
of
his
Conversion
than
formerly
,
as
he
describes
it
in
the
Sixth
Book
Chap.
11.
But
hearken
,
Theotime
,
with
what
trouble
he
purchas'd
his
Design
.
After
that
first
Thought
,
His
Understanding
being
overcome
,
He
was
so
enslav'd
therewith
,
And
Lastly
,
The
difficulty
of
his
Conversion
was
so
great
,
that
after
many
Combats
,
which
he
underwent
in
his
Soul
during
the
space
of
Fourteen
or
Fifteen
Years
,
after
the
Solicitude
,
Prayers
and
Tears
of
his
pious
Mother
,
who
had
follow'd
him
by
Sea
and
Land
,
from
her
own
Country
to
Carthage
,
from
Carthage
to
Rome
,
from
Rome
to
Milan
,
to
withdraw
him
from
his
Disorders
,
and
gain
him
to
God
,
to
whom
next
to
God
he
is
indebted
for
his
Salvation
.
After
the
powerful
Exhortations
of
his
best
Friends
,
after
many
Conferences
with
the
great
S.
Ambrose
,
and
with
other
Persons
eminent
for
Vertue
and
Learning
;
after
all
the
powerful
interior
Motions
of
Divine
Grace
,
for
his
entire
Conversion
,
he
must
have
the
Miracle
of
a
Voice
from
Heaven
,
which
cries
aloud
to
him
,
Tolle
,
lege
;
Tolle
,
lege
;
Take
and
Read
,
Take
and
Read
;
Admonishing
him
to
open
the
New
Testament
which
he
had
by
him
.
He
takes
it
,
and
having
open'd
it
,
found
these
Words
of
the
Apostle
,
by
which
the
Holy
Ghost
wrought
in
his
Soul
her
entire
Conversion
,
and
perfect
Reconciliation
;
in
Banquetings
and
Drunkenness
,
not
in
Beds
and
Wantonness
,
not
in
Strife
and
Emulation
;
but
put
on
our
Lord
Jesus
Christ
,
and
make
no
provision
for
the
Flesh
in
Concupiscences
.
O
God
,
is
it
possible
that
the
change
of
a
Soul
should
be
so
difficult
!
and
that
Vices
contracted
in
Youth
,
should
cost
so
much
Pains
,
and
so
many
Remedies
to
cure
them
!
This
is
not
yet
all
,
O
Theotime
;
S.
Augustin
being
absolutely
Converted
,
was
not
at
all
freed
from
the
precedent
Difficulties
:
For
altho'
he
never
return'd
back
after
his
Conversion
,
in
consequence
whereof
he
perform'd
an
exact
Penance
,
and
liv'd
a
very
Saintly
,
and
altogether
Angelical
Life
;
Nevertheless
he
was
sensible
a
long
time
after
of
[
*
](A42886-e23210-b)
*
Adhuc
vivunt
in
memoria
mea
talium
rerum
imagines
quan
ibi
consuetudo
mea
fixit
.
Lib.
10.
cap.
30.
the
Remainders
of
his
former
Life
,
and
of
frequent
and
very
violent
Temptations
;
which
being
caus'd
by
the
old
Habits
of
his
Youth
,
gave
him
much
Trouble
and
Exercise
,
to
conserve
himself
in
Holiness
,
according
to
the
Account
he
hath
given
in
the
Tenth
Book
of
his
Confessions
,
and
in
the
others
following
,
where
he
describes
the
different
Temptations
with
which
he
was
much
tormented
.
O
Theotime
,
read
over
and
over
again
this
Example
,
consider
attentively
therein
all
the
Particularities
,
and
see
to
what
Extremity
a
vicious
Habit
of
Youth
,
not
resisted
in
time
,
is
able
to
carry
one
.
Fly
the
Danger
where
this
Saint
was
like
to
perish
,
and
where
many
make
daily
deplorable
Shipwreck
of
their
Souls
.
There
is
yet
the
Example
of
Manasses
in
the
following
Chapter
,
and
that
of
S.
Jerom.
Pag.
3.
Cap.
9.
Art.
8.
CHAP.
XII
.
Examples
of
those
who
have
never
Amended
the
Vices
of
their
Youth
.
AS
in
a
Shipwreck
,
where
a
Ship
is
broken
by
a
Tempest
,
there
are
always
many
who
perish
,
and
very
few
who
save
themselves
by
Swimming
or
otherwise
.
Thus
in
the
Shipwreck
of
Vertue
,
which
many
fall
into
in
their
Youth
,
the
number
of
those
who
are
entirely
destroy'd
therein
is
very
great
,
and
of
those
who
escape
very
small
.
You
will
understand
the
smalness
of
this
Number
,
when
you
shall
know
,
Theotime
,
that
in
all
the
Holy
History
,
a
thing
almost
incredible
,
there
is
found
but
one
only
Example
,
in
the
Person
of
Manasses
King
of
Juda
,
the
Account
whereof
I
shall
give
you
hereafter
;
and
that
for
this
one
it
produces
a
vast
number
of
others
,
who
were
miserably
Shipwreckt
in
the
Storm
,
and
are
dead
in
the
Vices
of
their
Youth
;
some
having
liv'd
a
long
time
after
,
others
being
snatcht
away
by
Death
in
the
prime
of
their
Age.
I
shall
here
recount
you
some
Examples
.
First
,
of
all
the
Kings
of
Israel
,
who
to
the
number
of
Nineteen
Reign'd
over
the
Ten
Tribes
of
Israel
,
after
the
Division
that
was
made
of
that
Kingdom
from
that
of
the
Tribe
of
Juda
,
after
the
Death
of
Solomon
,
there
was
not
one
but
was
extremely
wicked
from
his
Youth
,
nor
any
that
was
Converted
before
his
Death
.
And
altho'
the
Scripture
doth
not
make
express
mention
at
all
of
the
Life
of
their
Youth
,
nevertheless
it
gives
us
sufficiently
to
understand
that
they
were
wicked
in
that
Age
,
saying
of
each
of
them
absolutely
,
that
they
were
vicious
,
and
not
reporting
of
them
one
Action
of
Vertue
,
except
of
one
,
viz.
Jehu
,
of
whom
it
recounts
some
good
Works
which
he
perform'd
at
his
beginning
,
altho'
afterwards
he
was
perverted
like
the
rest
.
Amongst
the
Kings
of
Juda
,
who
Reign'd
to
the
number
of
Nineteen
after
Solomon
,
there
were
Six
who
were
good
;
that
is
,
Asa
,
Josaphat
,
Osias
,
Joathan
,
Ezechias
,
Josias
,
and
all
the
others
were
wicked
.
Those
who
were
good
,
began
from
their
Youth
,
and
continu'd
such
all
their
Life
;
the
greatest
part
of
those
who
were
vicious
,
began
their
Wickedness
in
their
younger
Years
,
and
were
never
chang'd
.
Thus
it
is
said
of
King
Ochosias
,
That
he
began
to
Reign
about
Twenty
two
Years
of
Age
,
and
was
wicked
,
an
Imitatator
of
the
Idolatry
of
impious
Achab
King
of
Israel
,
who
was
taught
by
his
Mother
Athalia
,
Sister
of
that
wicked
King
;
And
he
Reign'd
but
a
Year
,
at
the
end
whereof
he
dy'd
in
his
Wickedness
.
It
is
said
of
Achaz
,
Amon
Reign'd
at
the
Age
of
Twenty
two
,
Joachim
began
at
the
Age
of
Twenty
five
,
His
Son
Jechonias
having
Succeeded
at
the
Age
of
Eighteen
,
Sedecias
,
We
must
add
to
these
Examples
those
which
we
have
recounted
in
the
Sixth
Chapter
,
being
that
all
those
of
whom
we
spoke
in
that
place
,
are
dead
in
their
Sins
,
and
by
Sins
begun
in
their
Youth
.
These
Examples
are
very
common
in
Sacred
Scripture
,
the
contrary
are
there
very
rare
;
and
as
I
have
said
,
we
shall
find
but
one
only
in
the
Old
Testament
,
who
was
truly
Converted
after
he
had
liv'd
wickedly
in
his
Youth
,
viz.
Manasses
,
and
that
by
so
strange
a
Means
,
that
it
manifests
more
clear
than
Day
,
the
dreadful
Difficulty
with
which
one
Corrects
the
wicked
Inclinations
of
his
younger
Years
.
This
Prince
having
lost
his
Father
Ezechias
,
Being
reduc'd
to
this
extremity
of
Misery
,
he
began
to
open
his
Eyes
,
and
call
upon
him
in
his
Afflictions
,
whom
he
had
forgotten
in
his
Prosperity
.
He
acknowledg'd
his
Iniquities
,
and
begg'd
Pardon
for
them
with
a
truly
contrite
Heart
,
and
by
the
force
of
Tears
and
Prayers
obtain'd
from
God
his
Deliverance
:
After
which
he
did
Penance
for
his
Sins
,
and
liv'd
in
Holiness
all
the
remainder
of
his
Life
,
even
to
the
Age
of
Sixty
seven
,
when
he
dy'd
.
St.
Jerom
adds
to
this
History
a
very
remarkable
Particularity
,
which
he
took
out
of
the
Tradition
of
the
Hebrews
:
For
Explicating
what
the
Scripture
says
in
general
Terms
,
[
*
](A42886-e24070-b)
*
Qui
posteaquam
coangustatus
est
,
oravit
Dominum
Deum
suum
.
Hieron
.
in
ques
.
Heb.
in
Paral.
That
Manasses
being
opprest
with
Affliction
,
had
recourse
to
God
,
he
saith
that
it
was
in
the
Extremity
of
a
frightful
Death
,
to
which
he
was
expos'd
.
He
should
have
been
put
to
Death
in
a
great
brazen
Vessel
,
pierc'd
with
many
Holes
,
set
upon
a
hot
Fire
;
which
heating
the
Vessel
,
and
penetrating
it
on
every
side
,
should
consume
that
miserable
Prince
by
its
Flames
;
by
so
much
the
more
cruel
,
as
it
was
tedious
in
duration
.
He
was
shut
up
in
this
Vessel
,
and
the
Fire
kindled
under
him
.
In
this
dreadful
Representation
of
Death
,
this
misfortunate
Prince
apply'd
not
himself
to
God
,
but
first
to
the
Idols
which
he
had
ador'd
;
so
strangely
was
he
blinded
with
his
former
Sins
.
But
when
he
perceiv'd
that
it
was
to
no
end
to
invoke
their
Assistance
,
he
call'd
to
mind
a
Sentence
of
the
Sacred
Scripture
which
he
had
often
heard
from
his
Father
in
his
Youth
,
by
which
God
promis'd
his
Succours
[
*
](A42886-e24100-b)
*
Dum
quaesi
eris
Dominum
Deum
tuum
invenies
eum
,
si
tamen
t●●o
corde
quae
ieris
&
tota
tribulatione
animae
tuae
.
Deut.
4.
to
those
who
had
recourse
to
him
in
their
Tribulations
,
and
converted
themselves
to
him
with
all
their
Heart
,
and
had
a
great
Sorrow
for
their
Sins
.
He
presently
raises
his
Heart
to
God
with
Sighs
and
Lamentations
,
and
begs
of
him
his
Deliverance
with
such
a
Contrition
for
his
Sins
,
that
God
shew'd
him
Mercy
,
and
not
only
deliver'd
him
from
that
frightful
Death
,
but
from
his
Slavery
,
and
made
him
return
to
Jerusalem
,
where
he
spent
the
rest
of
his
Life
after
the
manner
I
have
already
touch'd
.
See
here
,
Theotime
,
a
Conversion
after
a
wicked
Life
of
Youth
,
but
a
Conversion
purchas'd
at
a
dear
Rate
.
CHAP.
XIII
.
Of
the
great
Evils
which
spring
from
the
wicked
Life
of
Youth
.
THE
greatest
of
Evils
is
that
whereof
we
speak
,
ARTICLE
I.
The
first
Evil
,
viz.
Death
,
which
the
Sins
of
Youth
hasten
to
very
many
.
I
put
in
the
first
place
Death
hasten'd
,
which
happens
to
many
young
Persons
in
punishment
of
their
Sins
.
I
do
not
mean
that
all
those
who
die
in
the
Flower
of
their
Age
,
die
in
punishment
of
the
Sins
they
have
committed
,
nor
also
that
all
those
who
follow
Vice
in
their
Youth
,
should
be
punish'd
with
an
untimely
Death
.
I
know
very
well
,
that
the
Pious
sometimes
depart
in
the
prime
of
their
Youth
,
and
that
this
Death
is
a
Recompence
of
their
Vertue
,
and
an
Effect
of
the
Love
God
bears
them
,
according
to
that
Testimony
of
the
Sacred
Scripture
,
in
the
Book
of
Wisdom
;
If
the
Just
,
says
the
Wiseman
,
be
prevented
by
Death
,
he
will
find
therein
Repose
,
and
Salvation
;
his
Vertue
having
render'd
him
agreeable
to
God
,
made
him
purchase
his
Love
,
and
merit
to
be
taken
out
of
this
World
,
where
he
liv'd
amongst
Sinners
.
God
withdrew
him
betimes
,
lest
Corruption
should
slip
into
his
Mind
,
and
his
Soul
be
deceiv'd
with
the
false
appearance
of
the
Vanity
and
Pleasures
of
the
World
,
which
delude
Men
,
and
make
them
love
those
things
which
are
most
opposite
to
their
Salvation
.
I
know
also
very
well
,
that
there
are
many
Sinners
who
live
a
long
time
,
and
who
grow
old
in
the
Vices
they
had
contracted
in
their
Youth
,
Inveterate
dierum
malorum
,
O
thou
that
ard
old
in
a
wicked
Life
;
and
that
the
hasten'd
Death
of
the
Just
,
who
dy'd
in
the
Flower
of
his
Age
,
condemns
,
as
the
Wise-man
says
,
[
*
](A42886-e24400-b)
*
Condemnat
autem
justus
mortuus
vivos
impios
,
&
juventus
celerius
consummata
longam
vitam
injusti
.
Sap.
4.
Sicut
vita
mala
quanto
magis
fuerit
prolongata
,
tanto
magis
delinquentibus
multiplicat
poenam
;
sic
vita
bona
quamvis
hic
brevi
tempore
terminata
sempiternam
conquirit
bene
viventibus
gloriam
.
Vita
igitur
mala
immaturos
acerbosque
senes
demergit
in
Tartarum
,
vita
verò
bona
defunctos
juvenes
maturos
perducit
ad
regnum
.
S.
Fulgen.
Epist.
2.
cap.
3.
the
long
Life
of
the
Wicked
:
Because
this
is
made
worthy
of
Heaven
in
a
small
time
he
liv'd
,
and
the
long
life
of
those
who
serv'd
only
to
multiply
their
Crimes
,
and
encrease
their
Damnation
.
But
I
say
that
it
is
also
most
true
,
that
many
die
in
Youth
in
punishment
of
their
Sins
,
and
that
the
Sins
of
that
Age
advance
the
Death
of
many
.
The
Scripture
expresly
shews
this
in
many
places
,
it
alledges
a
vast
number
of
Examples
,
and
daily
Experience
makes
it
appear
most
evident
.
Job
speaking
of
the
Wicked
,
says
that
[
*
](A42886-e24480-b)
*
Antequam
dies
ejus
impleantur
,
peribit
&
manus
ejus
arescent
;
laedetur
quasi
vinea
,
in
primo
flore
botrus
ejus
,
&
quasi
oliva
projiciens
florem
suum
.
Job
23.
Ver.
3
,
2.
He
shall
perish
before
the
number
of
his
Days
be
accomplish'd
,
and
shall
be
like
a
Bunch
of
Grapes
,
which
a
blasting
Wind
nips
in
its
Flower
,
or
like
an
Olive
whose
Bud
breaking
forth
,
is
strucken
with
a
Tempest
.
Solomon
in
his
Proverbs
says
,
The
Years
of
the
Wicked
shall
be
shortned
,
and
the
Sinner
shall
be
like
a
Storm
which
passeth
in
a
moment
.
[
*
](A42886-e24610-b)
*
Ne
impie
agas
multum
,
&
noli
esse
stultus
,
ne
moriaris
in
tempore
non
tuo
.
Eccl.
7.
In
his
Ecclesiastes
Chap.
7.
he
admonishes
you
to
have
a
care
,
not
to
abandon
your self
to
Sin
,
nor
to
be
of
the
number
of
the
Unwise
,
that
is
of
Sinners
,
lest
you
should
die
in
a
time
not
design'd
for
you
,
that
is
,
sooner
than
you
should
have
done
,
according
to
the
natural
Course
of
your
Life
.
And
in
the
Eighth
Chapter
he
desires
by
a
just
Indignation
,
All
these
Expressions
are
clear
in
Scripture
,
and
the
Effects
are
there
yet
more
evident
;
See
the
Examples
we
have
brought
in
the
precedent
Chapter
,
in
the
Persons
of
Ochosias
,
Amon
,
Joachim
,
and
Sedecias
.
In
the
Sixth
Chapter
,
in
the
Persons
of
the
Children
of
Juda
and
Heli
,
and
in
that
of
Amnon
and
Absolom
.
And
altho'
we
had
no
other
Proofs
of
this
Verity
,
the
Examples
we
daily
see
,
do
but
discover
it
too
clearly
.
How
many
young
People
do
we
see
die
,
some
by
a
burning
Fever
,
or
such
like
Malady
;
Others
in
a
Quarrel
,
or
some
wicked
Encounter
;
Others
in
Duels
,
which
now
reign
so
freely
;
Others
kill'd
in
War
;
Others
by
certain
dreadful
and
unexpected
Accidents
?
All
these
Deaths
,
which
are
but
too
frequent
,
are
the
Effects
of
the
Divine
Anger
against
young
People
,
who
contemn
his
Favours
,
and
refuse
to
Serve
him
in
the
Time
wherein
they
are
oblig'd
to
it
.
O
Theotime
,
have
a
dread
,
lest
these
Punishments
should
befall
you
.
ARTICLE
II.
The
Second
Evil
which
springs
from
Sins
committed
in
Youth
,
Blindness
of
Mind
,
and
Obdurateness
in
Vice.
Corporal
Death
is
not
the
only
,
nor
the
saddest
Effect
of
the
Sins
of
Youth
;
that
which
they
cause
in
the
Soul
by
interiour
Blindness
,
and
Obdurateness
in
Evil
into
which
they
cast
her
,
are
no
less
common
,
yet
far
more
deplorable
,
and
dreadful
.
[
a
](A42886-e24810-b)
a
Super
mortuum
plora
,
defecit
enim
lux
ejus
,
&
super
fatuum
plora
,
defecit
enim
sensus
.
Eccl.
22.
Luctus
mortui
septem
dies
;
fatui
autem
&
impii
omnes
dies
vitae
illorum
.
We
must
lament
the
Dead
,
says
the
Wise-man
,
because
he
loseth
the
light
;
but
we
must
lament
a
Sinner
,
because
he
hath
lost
his
Judgment
:
The
Sorrow
for
the
Dead
ought
to
continue
but
Seven
Days
,
that
is
,
a
small
time
,
but
we
must
lament
a
Sinner
all
the
space
of
his
Life
.
For
how
can
we
consider
without
Tears
and
Sorrow
,
so
great
and
universal
a
Misfortune
,
which
we
see
in
many
young
People
,
whom
the
Sins
of
their
Youth
bring
to
a
prodigious
Obdurateness
,
which
abandons
them
to
Vice
without
any
restraint
?
[
b
](A42886-e24860-b)
b
Obdurateness
of
Youth
in
Vice.
The
multitude
of
those
is
innumerable
,
who
after
having
spent
the
prime
time
of
their
Youth
in
the
Disorders
of
Sin
,
and
principally
in
those
of
Impurity
,
become
insensible
of
their
Salvation
,
blind
in
their
proper
Interest
,
obdurate
in
Evil
,
contemning
the
most
wholsom
Admonitions
,
glorying
in
their
Iniquities
,
scoffing
at
all
the
Good
they
see
perform'd
by
others
,
and
having
no
other
thought
than
to
take
their
Pleasures
,
and
follow
all
the
Motions
of
their
deprav'd
Inclinations
,
running
thus
blindly
on
their
Perdition
,
so
that
nothing
is
able
to
withhold
them
.
O
Theotime
,
is
not
this
a
deplorable
Misfortune
?
But
I
wish
to
God
it
were
not
so
frequent
as
it
is
great
.
S.
Augustin
had
notably
experienc'd
it
,
in
his
own
Person
,
as
he
himself
reports
in
his
Confessions
;
where
he
deplores
his
Misfortune
with
Words
which
are
able
to
move
the
hardest
Hearts
,
and
which
deserve
to
be
here
cited
at
length
,
to
teach
young
People
how
they
ought
to
fear
the
misfortunate
Effect
of
the
Sins
of
Youth
.
[
*
](A42886-e24900-b)
*
Exhalabantur
nebulae
de
limosa
concupiscentiâ
carnis
&
scatebra
pravitatis
,
&
obnubilabant
atque
offascabant
cor
meum
,
ut
non
discerneretur
serenitas
dilecsionis
à
caligine
libidinis
.
Utrumque
in
confuso
aestuabat
&
rapiebat
imbecillam
aetatem
per
abrupta
cupiditatum
,
atque
mersabar
gurgite
flagitiorum
.
Lib.
2.
Conf.
cap.
2.
That
lascivious
Concupiscence
of
the
Flesh
,
and
boiling
of
my
Youthful
Blood
,
exhal'd
such
Clouds
into
my
Mind
,
that
they
overspread
it
with
great
obscurities
,
and
in
such
a
manner
cast
a
Mist
over
it
,
that
it
could
not
discern
the
Serenity
of
chast
Love
,
from
the
Darkness
of
impure
Lust
.
Both
of
these
raising
turbulent
Motions
in
me
,
dragg'd
my
frail
Youth
into
the
Precipice
of
all
sort
of
Concupiscence
,
and
plung'd
it
into
the
Gulf
of
Wickedness
.
And
afterwards
he
adds
,
Behold
,
dear
Theotime
,
whether
the
Sins
of
Youth
lead
one
,
and
whither
yours
will
infallibly
bring
you
,
if
you
withdraw
not
your self
intirely
,
and
that
in
good
time
.
This
Subject
of
Blindness
and
Obdurateness
in
Vice
,
caus'd
by
the
Sins
of
Youth
,
and
particularly
by
the
Sin
of
Impurity
,
deserves
a
longer
Discourse
;
but
it
shall
be
more
amply
Treated
in
Part
3.
Chap.
8.
Art.
2.
whither
I
send
you
.
ARTICLE
III.
The
Third
Evil
,
the
loss
of
many
fair
Hopes
.
This
Evil
is
too
visible
,
and
there
needs
no
other
Proof
than
daily
Experience
.
How
many
young
Souls
do
we
see
,
who
give
fair
Hopes
by
the
excellent
Qualities
wherewith
they
are
endow'd
,
who
might
make
themselves
capable
of
some
great
Action
,
and
one
day
succeed
in
some
considerable
Employment
,
where
God
might
be
Honour'd
,
and
the
Publick
considerably
Serv'd
,
who
go
and
destroy
themselves
at
the
Entrance
,
and
coming
to
be
misled
in
Youth
,
make
themselves
unfit
for
Noble
Enterprises
,
for
which
they
seem'd
to
be
born
,
and
frequently
become
idle
Companions
,
and
absolutely
unuseful
;
like
to
some
Trees
,
all
cover'd
with
Blossoms
in
the
Spring
,
which
a
nipping
Frost
blasts
and
makes
unfruitful
all
the
rest
of
the
Year
.
This
happens
not
only
to
those
to
whom
the
Sins
of
Youth
either
hasten
Death
,
or
bring
an
Obdurateness
in
Vice
,
as
we
have
said
,
but
also
very
frequently
to
those
who
are
withdrawn
from
Sin
after
the
first
Disorders
of
their
Youth
,
who
having
lost
by
Idleness
,
which
ordinarily
accompanies
Sin
in
that
Age
,
the
most
precious
Time
of
all
their
Life
,
are
made
uncapable
of
any
thing
,
and
unuseful
for
what
is
good
.
Or
if
they
have
not
absolutely
lost
that
Time
,
they
are
become
by
their
reiterated
and
multiply'd
Sins
,
unworthy
of
the
Employments
they
were
capable
of
,
and
to
which
God
had
design'd
them
.
Comprehend
this
well
,
Theotime
,
and
that
you
may
comprehend
it
better
,
take
notice
of
what
follows
,
viz.
That
God
by
his
Providence
designs
young
People
to
different
Conditions
,
wherein
he
would
Employ
them
for
his
Service
and
their
Salvation
;
but
upon
this
Condition
,
that
they
render
themselves
fit
by
their
Labour
during
their
Youth
,
and
also
make
not
themselves
undeserving
by
their
Sins
.
From
whence
it
falls
out
,
that
when
they
addict
themselves
to
Vice
,
and
forget
God
in
their
Youth
,
God
in
punishment
of
their
Sins
excludes
them
from
those
Employments
to
which
they
were
call'd
,
and
he
had
appointed
for
them
in
his
first
Intention
.
This
Truth
is
grounded
upon
Sacred
Scripture
;
when
God
promis'd
to
David
the
Kingdom
of
Israel
,
for
himself
and
his
Posterity
,
it
was
upon
this
Condition
,
[
*
](A42886-e25110-b)
*
Si
custodierint
filii
tui
testamentum
meum
,
Psal.
131.
Ita
tamen
si
custodierint
filii
tui
vias
meas
.
2
Par.
6.
Ita
duntaxat
si
custodierint
quae
praecepi
eis
.
2
Par.
3.3
.
That
he
and
his
Offspring
should
live
in
the
Observance
of
his
Commandments
.
A
little
while
before
he
had
taken
away
the
Honour
of
Priesthood
from
the
Family
of
the
High
Priest
Heli
,
because
he
and
his
Children
were
become
unworthy
by
their
Sins
.
Altho'
in
his
first
Intention
he
had
appointed
[
*
](A42886-e25170-b)
*
Loquens
locutus
sum
ut
domus
tua
ministraret
in
conspectu
meo
in
sempiternum
;
nunc
autem
absit
hoc
à
me
,
sed
quicunque
honorificaverit
me
glorificabo
eum
,
qui
autem
contemnunt
me
,
erunt
ignobiles
.
1
Reg.
2.
that
the
Priesthood
should
always
remain
in
that
Family
,
but
with
this
Condition
,
that
they
should
not
render
themselves
unworthy
:
The
words
are
very
clear
in
the
First
Book
of
Kings
,
Chap.
2.
This
Procedure
appears
most
evident
in
the
Case
of
Saul
first
King
of
Israel
.
God
had
given
that
Kingdom
to
him
,
and
to
his
Family
,
but
upon
Condition
,
that
they
should
particularly
observe
his
Commandments
.
It
happen'd
that
this
Prince
transgress'd
the
Orders
of
God
in
two
Occasions
amongst
others
,
in
consequence
whereof
he
was
rejected
from
the
Kingdom
which
God
had
prepar'd
for
him
.
The
First
was
,
when
being
one
Day
in
his
Camp
,
press'd
by
his
Enemies
to
Engage
in
a
Battel
,
he
Offer'd
Sacrifice
,
not
expecting
the
arrival
of
the
Prophet
Samuel
,
who
had
forbidden
him
Enterprising
any
thing
before
his
Return
.
The
Sacrifice
was
scarce
ended
,
when
the
Prophet
came
and
[
*
](A42886-e25240-b)
*
Dixitque
Samuel
ad
Saul
,
Quid
fecisti
?
stultè
egisti
,
nec
custodisti
mandata
Domini
Dei
tui
,
quae
praecepit
tibi
,
quod
si
non
fecisses
,
jam
tunc
praeparasset
Dominus
regnum
tuum
super
Israel
in
sempiternum
,
sed
nequaquam
regnum
tuum
ultra
consurget
.
1
Reg.
13.
said
to
him
,
What
have
you
done
?
you
have
done
foolishly
,
you
have
not
kept
the
Commandment
of
the
Lord
your
God
which
he
had
commanded
you
;
for
the
Lord
had
lately
Establish'd
your
Kingdom
upon
Israel
for
ever
.
But
now
your
Kingdom
shall
not
continue
.
The
Second
Occasion
was
,
when
having
overcome
the
Amalecites
,
he
spar'd
the
Life
of
their
King
,
and
preserv'd
their
Flocks
and
all
their
Riches
,
against
the
Command
God
had
given
him
not
to
spare
any
thing
,
but
to
consume
all
with
Fire
and
Sword.
Samuel
comes
and
reproches
him
for
his
Disobedience
,
and
declares
unto
him
on
the
Part
of
God
,
that
he
should
be
no
more
King
of
Israel
.
[
*
](A42886-e25310-b)
*
Pro
eo
quod
abjecisti
sermonem
Domini
,
abjecit
te
Dominus
ne
sis
Rex
.
1
R.
15.
Because
,
says
he
,
you
have
rejected
the
Word
of
God
,
he
hath
also
rejected
you
,
so
that
you
shall
be
no
more
King.
Learn
from
these
Examples
,
Theorime
,
that
God
sometimes
designs
Men
to
Employments
which
their
Sins
hinder
them
from
obtaining
,
ARTICLE
IV.
The
Fourth
Evil
springing
from
the
Sins
of
Youth
,
The
Excess
of
Vice
amongst
Men.
This
Evil
will
seem
to
you
at
present
incredible
,
but
you
will
understand
it
clearly
when
you
have
made
the
least
reflection
upon
it
.
For
First
,
If
it
be
true
,
as
we
have
shewn
,
that
the
Vices
of
Youth
are
very
hardly
Corrected
,
it
follows
,
that
a
great
part
of
the
Corruption
we
see
amongst
Men
,
springs
from
that
which
they
had
contracted
in
their
younger
Years
.
Besides
,
it
is
certain
that
bad
Children
become
wicked
Pathers
,
and
wicked
Fathers
make
their
Children
vicious
:
As
they
have
liv'd
in
Disorder
during
their
Youth
,
they
concern
themselves
but
little
that
their
Children
should
be
Educated
in
the
Fear
of
God
;
and
thus
Corruption
is
communicated
,
and
passes
from
Father
to
Son
by
a
continual
Succession
.
Now
if
this
Proposition
be
verifi'd
in
the
greatest
part
of
young
Persons
,
it
is
sound
more
evident
in
those
who
are
call'd
to
Study
;
of
whom
it
is
true
to
say
,
that
their
wicked
Life
causes
the
greatest
part
of
the
Sins
and
Disorders
of
the
World
;
because
they
are
the
Men
that
attain
to
Dignities
,
whether
Ecclesiastical
or
Secular
;
wherein
they
behave
themselves
according
to
the
Inclinations
and
Habits
they
had
learn'd
in
their
Youth
,
and
according
to
the
first
Impressions
they
receiv'd
.
Now
when
they
comport
themselves
ill
in
these
Conditions
,
the
Evil
stays
not
at
their
Persons
,
but
descends
to
many
,
viz.
to
those
they
ought
to
Govern
,
Instruct
or
Edifie
;
who
instead
of
receiving
from
them
the
Examples
of
Vertue
,
gather
nothing
but
the
Imitation
of
their
Vices
,
and
the
Corruption
of
their
Manners
.
In
a
word
,
I
say
,
Theotime
,
that
vicious
Students
become
First
in
the
Church
wicked
Priests
,
Ignorant
,
Unprofitable
to
God
and
his
Church
,
and
frequently
Scandalous
,
Idle
,
Covetous
,
Worldly
and
Debaucht
Incumbents
;
Pastors
incapable
of
their
Charge
,
who
acquit
themselves
very
badly
of
it
,
to
the
great
Detriment
of
the
Salvation
of
Souls
.
In
the
Nobility
,
Gentlemen
Proud
,
Quarrelsom
,
Duellers
,
Immodest
,
Blasphemous
,
Libertines
.
In
the
the
Courts
of
Justice
,
base
Judges
,
Corrupted
,
Acceptors
of
Persons
,
and
who
commit
many
Injustices
for
Mony
,
Favour
,
or
Fear
,
thro'
the
Ignorance
or
Rashness
with
which
they
give
Sentence
;
Advocates
that
are
Wranglers
,
Impostors
and
Cheaters
.
In
the
Civil
State
,
Magistrates
incapable
of
their
Charges
,
little
careful
of
their
Duty
,
who
see
Vice
and
hinder
it
not
.
And
from
the
Corruption
of
these
Four
sorts
of
Persons
springs
the
Depravation
of
the
People
,
and
the
overflowing
of
Vice
in
the
World.
Consider
attentively
,
O
dear
Theotome
,
all
these
four
Evils
one
after
another
,
and
learn
by
their
greatness
how
important
a
thing
it
is
for
you
to
addict
your self
to
Vertue
in
your
Youth
.
CHAP.
XIV
.
That
the
Devil
uses
all
his
Endeavors
to
move
young
People
to
Vice.
IN
fine
,
This
Truth
is
a
very
manifest
Consequence
from
all
that
we
have
said
before
.
This
misfortunate
Fiend
understands
well
how
to
put
in
practice
the
Malice
he
taught
to
Pharao
,
He
Exerciseth
daily
both
the
Malice
and
the
Cruelty
of
Nabuchodonosor
,
The
same
King
returning
into
his
Country
,
Thus
,
dear
Theotime
,
this
detestable
Fiend
,
who
,
as
the
Scripture
says
,
is
establish'd
King
over
all
the
Proud
,
hath
no
greater
reason
insolently
to
triumph
over
the
Holy
Church
;
than
for
the
multitude
of
young
People
which
he
keeps
in
Salvery
by
Sin.
And
this
pious
Mother
accounts
no
Ruin
more
deplorable
than
that
of
her
dear
Children
,
which
that
Enemy
snatches
from
her
in
their
younger
Years
,
some
by
one
Vice
,
others
by
another
;
and
almost
all
by
the
Sin
of
Impurity
,
which
is
the
strongest
Chain
by
which
he
Fetters
them
,
Exercising
thus
continually
the
Rage
he
hath
conceiv'd
against
her
from
her
Nativity
,
and
the
immortal
War
he
hath
sworn
to
wage
against
all
her
Children
,
according
to
the
Revelation
made
to
St.
John
in
the
Apbcalyps
.
Lastly
,
This
War
of
the
Enemy
of
Mankind
against
young
People
,
is
a
thing
so
manifest
,
that
the
same
St.
John
writing
to
the
Faithful
,
and
congratulating
every
Age
for
the
Blessings
which
were
most
proper
to
them
,
makes
a
particular
Congratulation
to
young
People
,
for
the
Victory
they
have
gain'd
over
that
Enemy
,
as
be
those
who
are
most
persecuted
.
[
*
](A42886-e25840-b)
*
Scribo
vobis
adolescentes
,
quoniam
viciltis
malignum
;
Scribo
vobis
juvenes
,
quoniam
fortes
estis
,
&
verbum
Dei
manet
in
vobis
,
&
vicistis
malignum
.
1
Job
.
2.
I
write
to
you
,
young
Men
,
says
he
,
because
you
have
conquer'd
the
malignant
Spirit
;
I
write
to
you
young
People
,
because
you
are
valiant
,
and
the
Word
of
God
hath
remain'd
with
you
,
and
you
have
over
come
the
Enemy
.
O
dear
Theotime
,
happy
are
all
those
young
People
to
whom
with
truth
we
may
say
,
that
they
have
conquer'd
the
Enmy
of
their
Salvation
.
I
represent
unto
you
here
the
War
he
wages
against
those
of
your
Age
,
that
we
may
congratulate
you
in
that
manner
;
and
that
by
the
Persecution
he
raises
against
you
,
you
may
know
First
,
how
necessary
it
is
that
you
should
be
Vertuous
in
your
Youth
,
since
the
Devil
endeavors
so
powerfully
to
divert
you
.
Secondly
,
with
how
much
Courage
you
ought
to
resist
the
Attempts
of
that
cruel
Enemy
,
who
seeks
your
Destruction
with
so
much
Fury
.
How
is
it
possible
you
should
not
stand
in
horror
of
that
Enemy
of
your
Salvation
?
and
that
you
should
not
stand
more
in
dread
of
letting
your self
be
overcome
by
that
detestable
Enemy
,
who
seeks
all
ways
to
destroy
you
for
ever
,
than
of
Death
it self
?
CHAP.
XV.
The
Conclusion
of
all
that
hath
been
said
above
.
IT
is
time
to
put
an
end
to
this
First
Part
;
Certain
it
is
then
,
Theotime
,
that
it
is
of
no
light
Consequence
that
you
should
be
Vertuous
in
your
younger
Years
,
and
that
the
good
or
evil
Life
of
Youth
is
not
Childs
Play
,
nor
a
thing
that
deserves
little
Care
or
Regard
,
as
the
greatest
part
of
the
World
thinks
;
but
that
it
is
a
Business
of
great
Importance
,
the
Consequence
whereof
is
founded
upon
all
that
is
most
high
and
sacred
in
the
Interests
of
the
Service
of
God
,
and
Salvatiion
of
Men.
1.
2.
3.
3
,
4.
Because
the
Service
of
young
People
is
singularly
pleasing
to
God
,
since
he
loves
them
with
a
particular
Affection
,
and
is
pleas'd
to
confer
many
Benefits
upon
them
.
4.
5.
6.
7.
8.
After
all
these
Reasons
,
I
demand
of
you
,
Theotime
,
whether
now
you
have
any
cause
to
doubt
what
you
have
to
do
?
Are
not
these
Considerations
powerful
enough
to
convince
you
absolutely
of
the
Obligation
you
have
to
addict
your self
to
Vertue
in
your
Youth
?
And
if
you
be
convinc'd
thereof
,
what
do
you
mean
?
What
is
your
Design
and
Resolution
for
the
future
?
Perhaps
hitherto
you
have
not
comprehended
the
greatness
of
this
Obligation
,
but
now
understanding
it
clearly
,
what
Judgment
ought
you
not
to
expect
from
God
?
[
*
](A42886-e26230-b)
*
Job
24.
Ipsi
fuerunt
rebelles
lumini
.
If
you
be
rebellious
to
the
Light
,
and
act
as
those
Impious
in
the
Scripture
,
who
say
to
God
,
Depart
from
us
,
we
will
not
receive
the
knowledge
of
thy
Ways
.
The
Sacred
Scripture
recounts
,
that
the
Jews
being
return'd
from
the
Captivity
of
Babylon
,
That
People
had
scarce
begun
to
understand
the
Law
,
when
they
fell
a
Weeping
most
bitterly
,
and
made
the
Air
to
refound
with
their
Cries
and
Lamentatious
:
So
that
the
Priests
and
Levites
who
Read
the
Law
,
were
more
Employ'd
to
stop
their
Tears
,
and
Comfort
them
,
than
to
Instruct
them
.
This
poor
People
did
miserably
deplore
their
Misfortune
of
being
ignorant
of
their
Duty
and
Obligation
to
the
Service
of
God
,
and
of
being
so
far
remov'd
as
not
to
come
to
the
knowledge
thereof
.
O
dear
Theotime
,
I
beseech
the
Divine
Goodness
by
his
Grace
to
work
the
same
Effects
in
your
Heart
.
After
reading
the
Truths
I
have
represented
to
you
,
is
it
possible
that
you
should
not
be
touch'd
with
the
force
of
Truth
,
and
your
own
Salvation
?
And
that
after
reading
all
these
Reasons
,
which
shew
you
the
strict
Obligations
you
have
to
the
Service
of
your
Creator
,
you
should
shut
the
Book
without
making
any
reflection
upon
your self
,
or
upon
your
Resolutions
,
for
the
future
?
I
conjure
you
by
the
Honor
and
Respect
you
owe
to
God
,
by
the
Love
you
owe
to
his
Son
Jesus
Christ
your
Gracious
Saviour
;
by
the
Affection
you
ought
to
have
for
your
Eterna
!
Salvation
:
I
conjure
you
,
I
say
,
that
you
do
not
read
these
Truths
unprofitably
;
and
that
when
you
have
read
them
,
you
do
not
cast
the
Book
out
of
your
Hands
,
until
you
have
made
a
full
Resolution
to
hink
seriously
on
your
Salvation
,
and
to
Correct
your
past
Life
by
a
Holy
and
Vertuous
one
,
if
it
hath
been
Disorderly
.
It
is
here
,
dear
Child
,
where
you
must
open
your
Eyes
to
see
your self
,
and
deplore
your
past
Offences
,
and
the
Blindness
which
hath
produced
them
,
saying
with
S.
Augustin
,
[
*
](A42886-e26410-b)
*
Vae
,
vae
tenebris
meis
in
quibus
jacui
!
Vae
caecitati
illi
in
quâ
videre
non
poteram
lumen
coeli
!
Vae
praeteritae
ignorantiae
meae
quando
non
cognoscebam
te
Domine
!
Gratias
tibi
ago
illuminator
&
Redemptor
mens
,
quoniam
illuminasti
me
,
&
cognovi
te
;
serò
te
cognovi
veritas
antiqua
,
serò
te
cognovi
veritas
aeterna
.
Solli
.
cap.
33.
We
,
wo
,
be
to
the
Darkness
wherein
I
have
lay'n
;
Wo
be
to
the
Blindness
which
hath
hindred
me
from
seeing
the
Light
of
Heaven
;
Wo
to
my
past
Ignorance
,
wherein
I
knew
not
Thee
.
I
give
Thee
Thanks
,
O
God
,
whom
I
acknowledge
to
be
my
Illuminator
and
Redeemer
,
because
Thou
hast
Illuminated
me
with
Thy
Grace
,
so
that
now
I
know
Thee
.
I
have
known
Thee
too
late
,
O
Ancient
Truth
;
I
have
known
Thee
too
late
,
O
Eternal
Verity
.
Here
it
is
that
you
must
hearken
to
the
Voice
of
your
Eternal
Father
,
who
calls
you
to
him
.
To
day
,
says
the
Prophet
,
if
you
hear
his
Voice
,
harden
not
your
Hearts
.
You
must
return
to
him
with
much
Confusion
,
for
having
so
much
abus'd
his
Goodness
,
and
behav'd
your self
like
an
ungracious
Child
towards
so
pious
a
Father
;
deploring
from
the
bottom
of
your
Heart
your
Ingratitude
and
Infidelity
,
with
those
excellent
Expressions
of
S.
Bernard
;
[
*
](A42886-e26480-b)
*
Ipse
patrem
se
exhibuit
mihi
,
sed
non
ego
vicissim
illi
filium
;
quanam
fronte
attollo
jam
oculos
ad
vultum
patris
tam
boni
tam
malus
filius
!
Pudet
indigna
gessisse
genere
meo
,
pudet
tanto
Patri
vixisse
degenerem
.
Exitus
aquarum
deducite
oculi
mei
,
operiet
confusio
faciem
meam
.
S.
Ber.
Serm.
16.
in
Cant.
God
by
his
Bounty
hath
been
pleas'd
to
shew
himself
a
Father
towards
me
,
but
I
have
not
carry'd
my self
like
a
Son
towards
him
;
With
what
Face
can
I
raise
my
Eyes
towards
Heaven
,
to
so
good
a
Father
,
having
been
so
undutiful
a
Child
!
I
blush
to
have
committed
Actions
unworthy
of
my
Extraction
.
I
have
a
Confusion
for
my
Life
past
,
because
I
have
so
much
degenerated
from
so
good
and
holy
a
Father
.
Weep
,
mine
Eyes
,
and
turn
your selves
into
a
Fountain
of
Tears
,
and
let
Confusion
overshade
my
Countenance
.
O
happy
Tears
,
dear
Theotime
,
The
End
of
the
First
Part.
THE
INSTRUCTION
OF
YOUTH
IN
Christian
Piety
.
PART
II.
Of
the
necessary
Means
to
acquire
Vertue
during
Youth
.
WHEN
the
holy
Man
Toby
had
appointed
his
Son
to
go
to
the
City
of
Rages
,
Thus
,
dear
Theotime
,
having
shew'd
you
the
Indispensable
Obligations
you
have
,
to
put
your self
in
the
Way
of
Vertue
in
your
Youth
,
I
tell
you
now
,
that
you
ought
to
learn
,
and
know
perfectly
the
Means
,
which
are
necessary
to
perform
securely
that
so
important
a
Voyage
.
I
shall
discover
them
to
you
in
this
Second
Part
;
and
if
you
shall
carefully
enquire
after
them
,
God
will
send
his
Angel
to
conduct
you
in
the
Way
,
and
assist
you
with
his
Grace
happily
to
arrive
at
the
End
of
them
.
CHAP.
I.
Wherein
true
Vertue
consists
.
THE
First
Means
to
acquire
Vertue
,
Many
seem
to
love
Vertue
,
Est
via
quae
videtur
homini
recta
,
&
novissima
ejus
ducunt
ad
mortem
;
There
is
a
Way
which
to
a
Man
seems
straight
,
and
the
end
of
it
leads
to
Death
.
Vertue
,
Theotime
,
doth
not
depend
upon
the
Esteem
of
Men
,
it
is
the
Work
of
God
;
from
him
then
must
we
learn
its
Rule
,
there
being
none
but
he
who
can
prescribe
it
as
it
is
to
be
follow'd
.
Hearken
then
to
what
he
himself
speaks
of
it
in
the
Sacred
Scripture
,
consists
in
fearing
God
,
and
flying
absolutely
from
Sin
,
God
said
to
Man
,
The
fear
of
God
is
true
Wisdom
,
and
perfect
Vnderstanding
consists
in
departing
from
Sin.
He
teacheth
the
same
thing
by
the
Kingly
Prophet
,
by
whom
he
gives
you
this
general
Rule
for
Vertue
,
Declina
à
malo
,
&
fac
bonum
;
Fly
from
Evil
,
and
perform
Good.
Wise
Solomon
in
like
manner
informs
you
with
the
same
Truth
,
[
a
](A42886-e26960-b)
a
Finem
dicendi
pariter
omnes
audiamus
.
Deum
Time
,
&
mandata
ejus
observa
,
hoc
est
enim
omnis
homo
.
Eccl.
12.
Fear
God
,
says
he
,
and
observe
his
Commandments
,
for
in
that
is
all
Man
;
in
that
consists
the
Perfection
of
Man
,
for
that
he
was
born
,
that
is
his
last
End
and
absolute
Felicity
.
In
fine
,
the
Sacred
Scripture
acknowledges
no
other
Wisdom
or
Piety
than
the
Fear
of
God
,
which
it
calls
[
b
](A42886-e27010-b)
b
Initium
Sapientiae
Timor
Domini
.
Prov.
11.
The
beginning
of
Wisdom
.
Now
this
Fear
is
not
that
which
is
purely
servil
,
which
apprehends
more
the
Punishment
than
the
Detestation
of
Sin
;
but
it
is
an
amorous
Fear
of
the
Children
of
God
,
which
makes
them
hate
Sin
because
it
displeaseth
God
,
and
love
Good
,
because
it
is
agreeable
to
him
.
Like
the
Fear
and
Respect
a
young
Godly
Child
bears
his
Father
,
which
makes
him
fearful
to
offend
him
,
and
seek
diligently
all
Means
to
please
him
generally
in
his
Actions
.
So
that
,
Theotime
,
according
to
the
Maxims
of
the
Divine
School
,
true
Vertue
consists
in
the
Fear
of
God
,
which
punctually
,
and
for
the
love
of
him
produces
the
observation
of
the
Commandments
,
and
which
causes
a
fear
and
detestation
of
offending
God
above
all
things
,
and
seeks
the
Means
to
please
him
.
This
alone
ought
to
be
accounted
Vertue
,
and
that
which
is
not
directed
by
this
certain
and
infallible
Rule
,
is
to
be
esteem'd
false
Piety
.
CHAP.
II.
That
to
acquire
Vertue
,
we
must
desire
it
.
THE
knowledge
of
a
thing
is
not
sufficient
to
acquire
it
,
Primum
mobile
,
or
First
Mover
of
our
Actions
;
Love
animates
the
Enterprises
,
and
makes
them
succeed
.
If
this
be
certain
in
all
other
things
we
undertake
,
it
is
yet
more
infallible
in
Vertue
;
because
the
love
and
desire
of
Vertue
is
one
part
of
Vertue
it self
,
and
a
very
powerful
Means
to
attain
to
it
.
It
is
the
Means
the
Wiseman
gives
you
,
dear
Theotime
,
and
which
he
himself
made
use
of
with
very
good
success
.
In
the
Sixth
Chapter
of
the
Book
of
Wisdom
,
he
saith
,
[
*
](A42886-e27160-b)
*
Clara
est
Sapientia
&
quae
nunquam
marcescit
,
&
facile
videtur
ab
his
qui
diligunt
Eam
,
&
invenitur
ab
his
qui
quaerunt
Illam
:
praeoccupat
eos
qui
se
concupiscunt
ut
illis
se
prior
ostendat
.
Sap.
6.
That
Wisdom
is
a
thing
which
cannot
be
hidden
,
nor
be
subject
to
Corruption
,
nor
to
be
easily
lost
out
of
the
sight
of
him
that
seeks
her
;
for
,
She
is
quickly
perceiv'd
by
those
who
love
her
,
she
prevents
those
who
desire
her
,
and
goes
before
to
manifest
her self
to
them
.
But
hearken
how
he
himself
made
use
of
these
Means
in
his
Youth
,
and
learn
to
conform
your self
to
that
Divine
Original
.
He
saith
in
the
Seventh
Chapter
,
That
having
consider'd
the
common
Misery
of
Men
,
who
are
all
born
in
Weakness
and
Ignorance
,
he
began
to
sigh
after
,
and
earnestly
desire
this
Wisdom
,
and
to
be
freed
from
these
Afflictions
.
[
*
](A42886-e27210-b)
*
Propter
hoc
optavi
&
datus
est
mihi
sensus
.
Invocavi
&
venit
in
me
spiritus
Sapientiae
,
&
praeposui
illam
regnis
&
sedibus
:
Divitias
nihil
esse
duxi
in
comparatione
illius
,
nec
comparavi
illi
lapidem
pretiosum
;
quoniam
omne
aurum
in
comparatione
illius
arena
est
exigua
,
&
tanquam
lutum
aestimabitur
argentum
in
conspec●u
illius
,
venerunt
autem
mihi
omnia
bona
pariter
cum
illa
,
&
innumerabilis
honestas
.
Sap.
7.
For
this
reason
,
says
he
,
I
wish'd
,
and
receiv'd
Vnderstanding
and
Prudence
;
I
demanded
by
my
Prayers
the
Spirit
of
Wisdom
,
and
it
was
bestow'd
upon
me
;
I
made
more
account
of
her
than
of
Kingdoms
and
Thrones
:
Riehes
I
esteem'd
as
nothing
in
comparison
of
her
,
neither
did
I
compare
Precious
Stones
to
her
;
for
all
Gold
is
but
a
little
Gravel
in
respect
of
her
,
and
all
Silver
shall
be
accounted
but
Clay
before
her
;
and
all
good
things
came
to
me
together
with
her
,
and
innumerable
Riches
through
her
Hands
.
Having
afterwards
describ'd
the
Beauty
and
Wonders
of
Wisdom
,
he
adds
in
the
Eighth
Chapter
,
[
*
](A42886-e27260-b)
*
Hanc
amavi
&
exquisivi
eam
à
juventute
mea
,
&
quaesivi
Sponsam
mihi
eam
assumere
,
&
amator
sum
factus
formae
ipsius
:
proposui
ergo
hanc
adducere
mihi
ad
convivendum
,
sciens
quoniam
mecum
communicabit
de
bonis
,
&
erit
allocutio
cogitationis
&
taedii
mihi
.
Sap.
8.
I
have
lov'd
,
says
he
,
this
Divine
Wisdom
from
my
Youth
,
and
sought
her
;
I
desir'd
to
have
her
for
my
Spouse
,
such
love
had
I
for
her
Beauty
;
and
renouncing
the
affection
to
all
mortal
and
perishable
Creatures
,
I
have
propos'd
to
take
her
into
my
Company
,
knowing
she
would
counsel
me
good
things
,
and
comfort
me
in
Cares
and
Griefs
;
wherein
true
Felicity
consists
.
O
what
an
excellent
Example
,
Theotime
,
is
this
,
to
make
you
understand
how
necessary
the
desire
of
Vertue
is
,
and
how
effectual
to
purchase
it
.
Learn
then
by
following
this
Pattern
,
to
set
your
Affection
on
Vertue
,
and
ardently
to
desire
it
;
Perswade
your self
,
as
it
is
most
certain
,
that
there
is
nothing
besides
it
that
is
desirable
in
the
World
,
nothing
that
can
worthily
satisfie
your
Love
but
it
alone
,
nor
nothing
that
can
render
you
happy
and
contented
;
and
that
without
it
you
will
always
be
miserable
both
in
this
Life
and
in
the
next
.
CHAP.
III.
Of
Prayer
,
the
Third
Means
to
acquire
Vertue
.
THIS
is
the
great
Means
to
attain
to
Vertue
,
[
*
](A42886-e27370-b)
*
Si
quis
indiget
Sapientia
,
postulet
à
Deo
qui
dat
omnibus
affluenter
.
Jac.
1.
If
any
one
wants
Wisdom
,
let
him
demand
it
of
God
,
who
gives
it
abundantly
to
all
.
This
is
the
Means
which
wise
Solomon
employ'd
with
that
arden
desire
of
Wisdom
,
whereof
we
have
even
now
spoken
,
and
by
this
Course
he
obtain'd
all
that
he
wish'd
for
:
[
*
](A42886-e27420-b)
*
Haec
cogitans
apud
me
&
commemorans
in
corde
meo
,
&c.
circuibam
quaerens
ut
mihi
illam
assumerem
;
puer
autem
ingeniosus
eram
,
&
sortitus
sum
animam
bonam
,
&
cum
essem
magis
bonus
veni
ad
corpus
incoinquinatum
,
&
ut
scivi
quoniam
aliter
non
possum
esse
continens
,
nisi
Deus
det
,
&
hoc
ipsum
erat
summa
sapientia
scire
cujus
esset
hoc
donum
,
adii
Dominum
&
deprecatus
sum
ex
totis
praecordiis
meis
.
Sap.
8.
For
in
the
same
place
he
saith
,
that
after
he
had
consider'd
all
the
Perfections
of
Wisdom
,
he
conceiv'd
such
an
ardent
love
for
her
,
that
he
apply'd
himself
always
to
find
her
;
and
that
in
favour
of
the
Innocence
of
his
tender
Age
,
during
which
time
he
had
conserv'd
both
Soul
and
Body
exempt
from
the
Corruptions
of
Youth
,
he
obtain'd
from
God
that
Favour
,
to
know
that
Wisdom
is
a
Gift
of
God
,
and
that
he
could
not
acquire
it
,
unless
God
gave
it
him
;
and
that
he
had
no
sooner
understood
this
Truth
,
but
he
address'd
himself
to
that
Author
of
all
Wisdom
;
and
that
he
requested
him
with
all
the
strength
of
his
Heart
in
the
manner
we
shall
tell
you
presently
.
Besides
,
this
excellent
Example
,
the
Scripture
also
furnisheth
you
with
that
of
the
wise
Author
of
Ecclesiasticus
,
who
recounts
hus
the
Means
he
made
use
of
in
his
Youth
to
acquire
Vertue
:
[
*
](A42886-e27460-b)
*
Cum
adhuc
junior
essem
,
antequam
oberrarem
,
quaesivi
sapientiam
palam
in
oratione
mea
,
ante
tempus
postulabam
pro
illa
,
&
usque
in
novissimis
inquiram
eam
,
ambulavit
pes
meus
iter
rectum
,
à
juventute
investigavi
eam
,
manus
meas
extendi
in
altum
,
&
in
sapientia
mea
luxit
anima
mea
&
ignorantias
meas
illuminavit
.
Eccl.
51.
When
I
was
yet
young
,
and
in
the
first
innocence
of
my
Age
,
I
sought
Wisdom
in
demanding
her
of
God
by
my
Prayers
;
I
have
asked
for
her
early
,
and
I
will
search
for
her
even
to
the
end
of
my
Life
;
I
have
departed
from
Vice
to
seek
her
from
my
Youth
;
I
have
lifted
up
my
Hands
towards
Heaven
,
and
my
Soul
hath
acknowledged
her
ignorance
,
hath
sighed
after
the
Wisdom
which
God
communicates
to
Men
,
and
he
hath
vouchsafed
to
illuminate
my
Darkness
,
and
bestow
upon
me
that
so
much
to
be
wish'd
for
Wisdom
.
This
is
the
way
these
great
Men
took
to
acquire
Wisdom
.
The
Scripture
proposes
them
to
all
young
People
as
the
Model
they
ought
to
imitate
to
attain
her
,
and
I
would
to
God
they
were
imitated
by
many
.
But
for
you
,
Theotime
,
who
by
the
Grace
of
God
aspire
to
that
Wisdom
,
it
behoveth
you
to
imitate
them
,
and
follow
the
way
they
have
shewn
,
begging
daily
of
God
with
all
the
ardor
of
your
Affection
this
Wisdom
,
which
removes
Ignorance
,
banisheth
away
Sin
,
and
leads
by
the
Path
of
Vertue
to
real
Felicity
,
by
offering
to
him
from
the
bottom
of
your
Heart
that
excellent
Prayer
of
Solomon
.
[
*
](A42886-e27540-b)
*
Domine
mifericordiae
,
qui
fecisti
omnia
verbo
oris
tui
;
da
mihi
sedium
tuarum
assistricem
Sapientiam
,
&
noli
me
reprobare
à
pueris
tuis
,
quoniam
servus
tuus
sum
ego
&
filius
ancillae
tuae
,
homo
infirmus
&
exigui
temporis
,
&
minor
ad
intellectum
judicii
&
legum
:
Mitte
Illam
de
coelis
sanctis
tuis
&
de
sede
magnitudinis
tuae
,
ut
mecum
sit
,
&
mecum
laboret
,
&
sciam
quid
acceptum
sit
apud
te
,
scit
enim
illa
omnia
&
intelligit
,
&
deducet
me
in
operibus
meis
sobriè
,
&
custodiet
me
in
sua
potentia
,
&
erunt
accepta
opera
mea
.
Sap.
9.
O
God
of
mercy
,
who
hast
created
all
things
with
thy
Word
;
I
most
humbly
beseech
thee
,
that
thou
wouldst
bestow
upon
me
some
ray
of
thy
Divine
Wisdom
which
accompanies
thee
in
Heaven
.
Cast
me
not
out
of
the
number
of
thy
Children
.
Vouchsafe
to
acknowledge
that
I
am
thy
Servant
and
thy
Creature
,
a
Man
weak
and
mortal
,
and
uncapable
of
comprehending
by
my self
thy
holy
Precepts
.
Send
me
from
Heaven
,
and
from
thy
Seat
of
Majesty
,
thy
Divine
Wisdom
,
that
she
may
be
with
me
,
and
labour
with
me
;
and
that
by
her
holy
Inspirations
I
may
know
thy
Will
to
fulfil
it
;
And
that
she
may
conduct
me
in
all
my
Actions
according
to
the
Rule
of
thy
Commandments
,
and
conserve
me
by
her
Power
,
that
I
may
may
have
the
happiness
to
please
thee
in
all
the
Actions
of
my
Life
.
With
this
Prayer
,
or
some
such
like
it
,
if
you
say
it
as
you
ought
,
you
will
obtain
all
that
you
shall
demand
:
But
remember
,
that
it
must
have
these
Three
Conditions
that
it
may
be
efficacious
;
CHAP.
IV.
That
they
must
love
and
seek
after
Instructions
.
BEsides
the
Means
of
Prayer
,
Instruction
is
also
necessary
:
Now
if
Instruction
be
necessary
for
all
Men
,
it
is
yet
most
of
all
for
young
Persons
,
who
by
reason
of
their
Age
have
little
knowledge
of
the
Maxims
of
Wisdom
,
and
less
Capacity
to
know
themselves
.
It
is
not
then
sufficient
for
you
dear
,
Theotime
,
that
you
daily
beg
Wisdom
and
Vertue
from
Almighty
God
,
you
must
love
and
seek
after
Instruction
and
Direction
in
the
Way
,
by
them
who
understand
it
.
This
Desire
of
Instruction
is
so
necessary
for
Vertue
,
that
it
is
the
beginning
thereof
,
according
to
that
saying
of
the
Wiseman
,
The
beginning
,
saith
he
,
of
Wisdom
is
a
real
Desire
of
Instruction
.
And
Lastly
,
that
you
may
be
fully
convinc'd
,
read
attentively
this
excellent
Exhortation
which
he
hath
made
you
concerning
it
,
in
Chap.
6.
of
Ecclesiasticus
;
[
*
](A42886-e27720-b)
*
Fili
,
Si
attenderis
disces
,
&
si
accommodaveris
animum
tuum
Sapiens
eris
,
si
inclinaveris
aurem
tuam
excipies
doctrinam
,
&
si
dilexeris
audire
sapiens
eris
;
in
multitudine
presbyterorum
sapientum
sta
,
&
prudentiae
illorum
in
corde
conjungere
,
ut
omnem
narrationem
Dei
possis
audire
&
proverbia
laudis
non
te
effugiant
.
Eccl.
6.
Son
,
says
he
,
if
you
attentively
hearken
to
them
who
can
Direct
you
,
you
will
learn
;
If
you
bring
thither
a
tractable
Spirit
,
you
will
become
wise
;
If
you
shall
readily
give
ear
to
good
Instructions
,
you
will
receive
Knowledge
,
and
if
you
love
to
hear
Others
,
you
will
attain
to
Wisdom
;
Wherefore
have
a
care
to
Converse
with
wise
Men
,
desire
their
Company
and
discreet
Discourses
;
that
you
may
understand
them
when
they
speak
of
God
,
and
not
be
depriv'd
of
those
excellent
Truths
you
ought
to
learn
from
their
Mouths
.
Now
there
are
many
ways
by
which
we
may
receive
Instructions
for
Vertue
and
Salvation
.
As
Preaching
,
Books
of
Piety
,
of
which
we
shall
speak
hereafter
.
But
that
which
is
most
necessary
for
you
,
is
the
particular
Conduct
of
a
wise
and
vertuous
Person
,
who
may
teach
you
the
Way
of
Vertue
.
For
this
reason
the
Wiseman
adds
to
the
former
words
;
[
*
](A42886-e27770-b)
*
Si
videas
Sensatum
,
evigila
;
&
gradus
ostiorum
illius
exterat
pes
tuus
.
Ibid.
If
you
know
an
understanding
Man
,
be
diligent
to
seek
after
his
Knowledge
,
and
frequently
visit
him
.
CHAP.
V.
Of
the
necessity
of
a
Guide
in
the
Way
of
Vertue
,
and
particularly
during
Youth
.
THIS
Means
,
Theotime
,
[
a
](A42886-e27870-b)
a
Si
caecus
caeco
ducatum
praestet
ambo
in
foveam
cadunt
Mat.
15.
If
one
blind
Man
lead
another
,
says
the
Son
of
God
,
they
will
both
fall
into
the
Ditch
.
How
much
more
if
one
blind
Man
lead
himself
in
a
Way
he
knows
not
.
[
b
](A42886-e27910-b)
b
Vae
soli
,
quia
cum
ceciderit
non
habet
sublevantem
se
.
Eccl.
4.
Wo
be
to
him
who
goeth
alone
,
says
Solomon
,
because
if
he
fall
he
hath
no
one
to
help
him
.
For
this
reason
in
the
Proverbs
he
often
admonishes
young
Persons
[
c
](A42886-e27960-b)
c
Ne
innitaris
prudentiae
tuae
.
Prov.
5.
Not
to
trust
to
their
own
Conduct
:
for
he
is
unwise
who
relies
upon
his
own
Judgment
.
Qui
confidit
in
corde
suo
stultus
.
Prov.
28.
Via
stulti
recta
in
oculis
ejus
,
qui
autem
sapiens
est
audit
consilia
.
Prov.
2.
It
is
the
property
of
Fools
to
believe
themselves
,
and
the
wise
Man
hearkens
to
counsel
.
Good
Toby
Instructing
his
Son
,
gave
him
this
Advertisement
among
others
;
[
e
](A42886-e28070-b)
e
Consilium
semper
à
sapiente
perquire
.
Tob.
4.
Seek
always
Counsel
from
a
wise
Man
.
Ecclesiasticus
hath
already
said
above
,
That
when
you
see
a
prudent
and
understanding
Man
,
you
must
take
great
care
to
receive
his
Instructions
,
and
to
be
frequently
with
him
.
But
above
all
,
take
the
Counsel
he
gives
you
in
Chap.
37.
[
f
](A42886-e28110-b)
f
Cum
viro
fancto
assiduus
esso
,
quemcunque
observantem
timorem
Domini
cognoveris
,
cujus
anima
sit
secundum
animam
tuam
,
qui
cum
titubaveris
in
tenebris
condolebit
tibi
.
Eccl.
37.
Converse
,
says
he
,
constantly
with
a
pious
Man
,
whom
you
know
to
have
the
fear
of
God
,
whose
Mind
hath
a
sympathy
with
yours
,
that
is
,
who
mutually
love
one
another
,
and
who
will
compassionate
your
Misfortune
,
if
you
chance
to
trip
in
the
dark
;
giving
you
assistance
that
you
fall
not
,
or
raising
you
if
you
be
fall'n
.
By
this
you
see
not
only
the
necessity
of
a
Guide
in
the
Way
of
Vertue
,
but
the
Qualities
he
ought
to
have
,
clearly
exprest
;
viz.
That
he
is
to
be
a
vertuous
Man
;
That
he
have
an
Affection
for
the
Salvation
of
him
whom
he
Directs
,
and
one
who
may
support
him
when
he
is
in
danger
of
falling
,
and
by
consequence
,
that
he
have
Prudence
and
Knowledge
requisite
for
that
Design
.
St.
Jerome
following
these
Maxims
of
Sacred
Scripture
,
gives
the
same
Counsel
to
young
Men
desirous
to
advance
themselves
in
Vertue
.
[
*
](A42886-e28190-b)
*
Mihi
placet
ut
habeas
sanctorum
contubernium
,
nec
ipse
te
doceas
,
&
absque
doctore
ingrediaris
viam
quam
nunquam
ingressus
es
:
statimque
tibi
in
partem
alteram
declinandum
sit
,
&
errori
pateas
,
plusque
aut
minus
ambulans
quam
necesse
sit
;
ne
aut
currens
lasseris
,
aut
moram
faciens
obdormias
.
S.
Jer.
Epist.
ad
Ruffinum
.
My
Advice
,
says
he
,
is
,
that
you
Converse
with
Men
of
Piety
.
Be
not
your
own
Master
,
nor
enter
a
Way
unknown
to
you
without
a
Guide
,
lest
you
should
mistake
your
Rode
,
and
perish
in
your
wandring
;
or
going
faster
or
slower
than
need
requires
,
you
be
tir'd
with
your
haste
,
and
so
return
,
or
fall
asteep
in
your
Journey
.
This
is
then
,
dear
Theotime
,
a
very
important
Admonition
,
which
after
St.
Jerome
and
the
Fathers
,
I
give
you
here
.
Make
choice
of
a
discreet
and
vertuous
Confessor
,
to
whom
commit
the
Conduct
of
your
Conscience
:
Let
him
be
a
Person
who
is
able
to
Direct
you
in
the
Path
of
Vertue
,
who
is
able
to
Teach
you
the
true
Maxims
of
Piety
;
Discover
to
you
the
things
you
ought
to
perform
,
and
those
you
must
avoid
;
Reduce
you
into
the
Way
when
you
are
gone
out
of
the
Road
;
Raise
you
when
you
shall
fall
;
Advertise
you
of
the
Dangers
you
are
likely
to
run
into
;
Teach
you
how
to
resist
Temptations
,
and
cure
your
ill
Habits
;
Encourage
you
in
Vertue
;
Awake
you
when
you
are
sleepy
in
the
Way
,
and
withhold
you
from
running
too
fast
,
lest
you
should
fall
from
your
first
Zeal
and
Fervour
into
Remissness
,
and
from
Remissness
into
Vice
,
which
easily
happens
to
young
People
.
These
are
the
Benefits
you
will
receive
from
your
Director
,
and
you
will
have
need
of
him
for
all
these
things
.
For
this
Effect
declare
unto
him
from
time
to
time
your
Conscience
,
But
to
find
this
so
necessary
a
Director
,
you
must
demand
him
of
God
:
Beg
of
him
from
the
bottom
of
your
Heart
,
that
he
make
you
meet
with
a
good
one
,
and
without
question
he
will
comply
with
your
Request
.
Ask
also
the
Counsel
of
some
prudent
and
vertuous
Person
,
and
when
you
have
found
him
,
change
him
not
easily
without
necessity
;
and
if
he
chance
to
fail
you
either
by
Death
or
change
of
Dwelling
,
or
otherwise
,
make
choice
readily
of
another
.
O
h
eotime
,
how
happy
would
you
be
,
if
you
liv'd
in
this
manner
;
you
would
walk
with
assurance
in
the
Path
of
Salvation
,
and
would
advance
very
much
therein
;
whereas
going
without
a
Guide
,
you
will
always
be
in
danger
of
stragling
out
of
the
Way
and
being
lost
.
Call
to
mind
one
remarkable
thing
,
carry'd
himself
vertuously
all
the
time
that
he
was
Instructed
by
Joiada
the
High
Priest
.
But
he
did
not
continue
always
in
that
State
:
For
Joiada
being
Deceas'd
,
that
misfortunate
Prince
being
no
longer
restrain'd
by
the
good
Corrections
and
prudent
Counsels
of
his
Religious
Master
,
gave
himself
over
to
Licentiousness
,
and
to
the
Disorders
of
a
wicked
Life
;
by
which
he
drew
upon
himself
many
Disasters
,
and
a
miserable
Death
,
which
God
sent
him
presently
after
.
This
Example
will
teach
you
what
value
you
ought
to
set
on
a
good
Master
in
the
Way
of
Vertue
.
CHAP.
VI.
Of
Confession
,
and
first
of
a
General
Confession
.
PEnance
being
a
Sacrament
Instituted
by
Jesus
Christ
to
blot
out
the
Sins
of
Christians
,
Now
to
the
end
this
Means
may
prove
more
profitable
to
you
,
I
advise
you
to
begin
with
a
General
Confession
of
all
your
Life
;
And
this
for
Three
Reasons
.
First
,
Because
it
frequently
happens
,
that
the
precedent
Confessions
were
invalid
:
As
when
one
has
conceal'd
therein
any
mortal
Sin
,
which
falls
out
but
too
often
to
young
People
;
or
when
one
Confesses
himself
with
too
little
Preparation
,
without
Sorrow
for
his
Sins
,
and
without
Resolution
of
Amendment
.
In
these
Cases
a
General
Confession
is
necessary
.
Secondly
,
Because
altho'
one
see
not
an
evident
Invalidity
in
the
former
Confessions
,
yet
nevertheless
there
is
reason
to
have
some
doubt
,
because
of
many
Defects
with
which
they
ordinarily
abound
,
thro'
the
Negligence
of
Penitents
,
who
Confess
themselves
with
very
little
Preparation
,
almost
without
any
Sorrow
,
and
without
any
Amendment
.
The
General
Confession
supplies
these
Defects
,
and
when
it
is
well
perform'd
,
secures
the
Conscience
.
Thirdly
,
If
it
be
not
at
all
necessary
,
it
will
be
always
very
profitable
;
for
Three
great
Benefits
you
will
receive
thereby
:
The
one
is
in
respect
of
your Self
,
the
other
on
your
Confessor's
side
,
and
the
Third
in
regard
of
God.
First
,
In
respect
of
your Self
,
bringing
your
past
Life
before
your
Eyes
,
it
makes
you
know
how
far
you
are
remov'd
from
the
Way
of
your
Salvation
;
humble
your self
before
God
in
the
acknowledgment
of
your
Misery
,
take
notice
of
your
deprav'd
Inclinations
to
correct
them
,
conceive
a
desire
of
Amendment
,
and
dedicate
your self
entirely
to
Almighty
God.
Secondly
,
On
your
Confessor's
side
;
It
serves
to
give
him
a
perfect
knowledge
of
your
Conscience
,
that
he
may
better
Direct
you
,
and
give
you
Advice
according
to
your
Necessity
.
Thirdly
,
And
in
fine
,
in
regard
of
God
,
it
will
avail
to
merit
from
him
more
abundant
Favours
for
your
perfect
Conversion
,
which
he
will
communicate
to
you
by
so
much
more
[
*
](A42886-e28580-b)
*
Cor
contritum
&
humiliatum
non
despiciet
Deus
.
Psal.
50.
as
he
shall
see
you
humbled
before
him
,
and
penitent
for
your
Offences
.
To
perform
well
this
Confession
,
see
what
you
are
to
observe
.
First
,
Secondly
,
To
accomplish
the
first
,
employ
some
time
every
Day
to
Examine
your self
,
following
the
Order
of
the
Commandments
of
God
and
of
the
Church
,
and
upon
the
Seven
Capital
Sins
.
For
the
greater
facility
make
use
of
some
Book
of
Confession
,
and
write
down
every
Day
what
you
shall
take
notice
of
.
But
let
your
Labor
be
chiefly
about
the
Second
Part
,
viz.
Contrition
;
Withdraw
your self
once
or
twice
a
day
into
a
private
Place
,
and
there
prostrate
your self
before
God
,
beseeching
him
humbly
and
ardently
,
that
he
would
bestow
upon
you
a
Heart
and
Grace
to
apprehend
perfectly
the
grievousness
of
Sin
,
and
the
Injury
it
offers
to
his
infinite
Goodness
,
and
to
have
a
true
Contrition
for
them
,
and
absolutely
depart
from
them
by
a
serious
Repentance
,
and
a
perfect
Change
of
your
Life
.
Afterwards
apply
your self
to
the
Reading
of
some
Book
which
may
discover
to
you
the
horror
of
Sin
,
and
the
importance
of
retiring
your self
from
it
.
You
will
find
many
;
I
advise
you
chiefly
to
make
use
of
Granado's
Memorial
in
the
First
Part
,
where
he
hath
an
excellent
Preparation
for
a
General
Confession
:
Read
that
,
or
some
other
which
you
have
,
with
much
Attention
,
taking
every
time
one
or
two
Chapters
only
,
which
you
shall
read
often
,
and
meditate
attentively
upon
them
,
endeavouring
to
stir
up
by
the
things
you
read
,
a
hatred
for
Sin
,
a
horror
for
having
committed
it
,
deploring
your
Misery
,
and
demanding
of
God
Pardon
for
your
Offences
,
and
Grace
to
free
your self
from
them
.
The
Day
of
your
Confession
being
come
,
after
having
beg'd
of
God
the
Grace
to
perform
well
this
Action
of
so
great
importance
,
approach
to
the
Sacrament
with
a
profound
Respect
,
with
a
great
Recollection
of
Mind
,
and
with
much
Sorrow
of
Heart
for
having
offended
God.
Accuse
your self
of
your
Sins
humbly
and
plainly
:
After
your
Accusation
,
protest
to
your
Confessor
,
that
you
detest
them
with
all
your
Heart
,
and
principally
by
reason
of
the
infinite
Goodness
of
God
,
whom
you
have
heinously
offended
;
that
you
humbly
beg
Pardon
,
and
are
resolv'd
to
die
rather
than
offend
him
any
more
;
entreating
him
that
he
will
Instruct
you
in
the
necessary
Remedies
against
Sin
,
that
you
may
fall
no
more
,
and
the
Means
from
thenceforward
to
live
in
Vertue
and
the
Fear
of
God.
This
being
done
,
hearken
attentively
to
what
he
shall
say
,
not
thinking
of
any
thing
else
.
And
when
you
shall
be
upon
the
point
of
receiving
Absolution
,
recollect
your
Spirit
within
you
,
and
humbling
your self
profoundly
before
God
,
renew
all
the
Sorrow
you
might
have
had
for
your
Sins
,
and
implore
his
Mercy
,
that
he
would
Absolve
you
in
Heaven
at
the
same
time
that
the
Priest
Absolves
you
on
his
part
upon
Earth
.
O
blessed
Day
,
Theotime
,
wherein
you
are
freed
from
the
State
of
Sin
,
and
Power
of
the
Devil
,
to
be
admitted
into
the
number
of
the
Children
of
God
,
and
for
ever
to
Serve
him
faithfully
.
But
have
a
care
to
make
this
Confession
profitable
,
and
not
to
forget
it
presently
,
as
it
happens
to
many
,
who
afterwards
scarce
ever
think
of
it
,
and
so
return
to
their
former
Life
.
Have
a
care
to
renew
daily
in
the
Morning
the
Sorrow
for
having
offended
God
,
and
the
Resolution
you
have
made
not
to
Displease
him
any
more
upon
any
account
whatsoever
.
CHAP.
VII
.
Of
Ordinary
Confession
.
THAT
Confession
is
not
only
a
very
profitable
Means
,
but
absolutely
necessary
to
keep
Man
in
the
Path
of
Vertue
,
is
a
Truth
made
manifest
by
Experience
,
which
discovers
,
That
those
who
practice
not
frequently
this
Divine
Remedy
,
relapse
soon
into
their
first
Distempers
,
and
into
the
Sins
they
had
forsaken
.
So
that
,
Theotime
,
you
must
hold
it
for
an
undoubted
Maxim
,
That
if
you
have
a
true
Design
to
live
in
Vertue
,
you
must
frequently
approach
to
the
Sacrament
of
Penance
;
and
if
not
,
you
will
never
be
difengag'd
from
Vice
,
not
from
the
Way
of
Perdition
;
which
I
shall
clearly
discover
by
the
following
Reasons
.
First
,
Secondly
,
Thirdly
,
Fourthly
,
[
*
](A42886-e28910-b)
*
Peccatum
proditum
citò
curatur
,
crimen
vero
tacendo
ampliatur
;
vitium
si
patet
fit
ex
magno
pusillum
,
si
latet
,
fit
ex
minimo
magnum
.
S.
Bern.
Serm.
de
interiori
domo
,
cap.
37.
Sin
(
says
S.
Bernard
)
is
soon
cur'd
when
it
is
declar'd
;
but
it
encreases
by
silence
;
If
one
discover
it
,
from
great
it
becomes
little
;
and
if
one
conceal
it
,
of
little
it
becomes
great
.
After
these
Reasons
I
doubt
not
,
dear
Theotime
,
but
that
you
are
fully
convinc'd
of
the
necessity
of
Confessing
often
;
and
being
this
is
an
Affair
of
great
Consequence
,
and
a
Man
commits
many
Faults
therein
,
I
have
many
Advices
to
give
you
,
which
I
beseech
you
read
attentively
,
and
take
notice
of
them
well
.
Important
Advices
concerning
Confession
.
First
,
Secondly
,
Ante
languorem
adhibe
medicinam
;
Apply
the
Remedy
to
prevent
the
Distemper
.
Thirdly
,
Fourthly
,
Fifthly
,
Now
to
Confess
well
,
endeavor
to
observe
diligently
that
which
follows
.
1.
2.
After
Examination
stir
up
in
your self
a
Sorrow
for
having
offended
God
,
and
beg
Pardon
of
him
with
all
your
Heart
.
3.
Approach
to
Confession
with
much
Respect
and
Modesty
,
representing
to
your self
that
you
are
going
to
appear
before
God
,
as
before
your
Judge
,
to
implore
his
Mercy
;
And
if
you
be
oblig'd
to
expect
,
before
you
can
be
Confess'd
,
keep
your self
in
an
humble
and
modest
Posture
,
Praying
or
Reading
some
good
Book
.
4.
Declare
your
Sins
humbly
and
plainly
,
making
your
Confessor
understand
them
clearly
.
There
are
some
who
Confess
but
half
their
Sins
,
and
expect
that
the
Confessor
should
ask
the
rest
;
This
is
a
great
Abuse
,
which
frequently
makes
the
Confessions
null
,
and
Sacrilegious
.
5.
Have
a
great
care
never
to
conceal
a
mortal
Sin
in
Confession
thro'
Shame
or
otherwise
.
That
is
a
very
heinous
Offence
,
which
often
happens
to
young
Persons
,
and
particularly
for
certain
Sins
of
Impurity
,
which
they
dare
not
discover
,
by
a
misfortunate
Bashfulness
,
which
makes
them
frequently
commit
great
Sacrileges
,
and
keeps
them
in
a
continual
State
of
mortal
Sin.
O
Theotime
,
never
fall
into
that
Disaster
by
which
the
Devil
seduces
,
and
miserably
destroys
young
Persons
.
6.
Seek
not
by
your
Confessions
to
be
esteem'd
by
your
Ghostly
Father
,
but
to
be
cur'd
of
your
Sins
,
and
directed
by
him
in
the
Way
of
Salvation
.
7.
Having
made
your
Confession
,
give
ear
attentively
to
the
Admonitions
of
your
Ghostly
Father
,
and
to
the
Advice
he
shall
give
you
,
and
imitate
not
many
,
who
think
of
nothing
but
calling
to
mind
their
Sins
,
while
the
Confessor
speaks
to
them
;
Have
a
care
of
this
Fault
,
for
it
is
common
,
and
makes
one
lose
almost
all
the
Fruit
of
Confession
.
8.
Before
your
Ghostly
Father
gives
you
Absolution
,
and
also
whilst
he
shall
pronounce
it
,
beg
Pardon
of
God
for
your
Sins
with
much
Sorrow
and
Regret
for
having
committed
them
,
with
a
firm
Resolution
,
by
the
assistance
of
his
Grace
,
to
endeavor
to
Amend
.
You
must
detest
mortal
Sins
as
infinitely
opposite
to
the
Goodness
of
God
,
and
your
Salvation
;
and
for
others
you
must
be
sorry
,
because
they
are
displeasing
to
God
,
and
always
have
a
Resolution
to
correct
them
in
your self
as
much
as
you
can
.
9.
Perform
your
Penance
punctually
and
devoutly
.
10.
Accustom
your self
on
the
Day
of
your
Confession
,
to
make
Reflection
upon
the
principal
Sins
into
which
you
have
fall'n
,
that
you
may
amend
them
:
Call
to
mind
also
the
Advices
your
Ghostly
Father
shall
have
given
you
,
and
purpose
to
put
them
in
Practice
.
CHAP.
IX
.
Of
Holy
Communion
.
OUR
Saviour
and
Redeemer
Jesus
Christ
had
so
great
a
desire
of
our
Sanctification
and
Eternal
Happiness
,
that
he
was
not
satisfi'd
with
the
Institution
of
the
Sacrament
of
Penance
,
wherein
he
left
Power
to
his
Apostles
to
remit
our
Sins
,
but
by
Incomprehensible
Excess
of
his
Love
,
he
hath
left
us
the
most
Blessed
Sacrament
of
the
Eucharist
,
wherein
he
really
gives
himself
for
the
Nourishment
of
our
Souls
,
to
conserve
them
in
the
Life
of
Grace
,
to
cure
them
of
their
Distempers
,
to
strengthen
them
in
their
Weaknesses
,
and
conduct
them
happily
unto
Life
Eternal
.
From
whence
it
follows
,
That
the
Holy
Communion
is
a
necessary
Means
for
those
who
aspire
to
Vertue
,
and
that
those
who
have
a
true
desire
of
their
Salvation
,
ought
to
make
themselves
worthy
to
approach
frequently
unto
it
.
[
*
](A42886-e29330-b)
*
Nisi
manducaveritis
carnem
filii
hominis
,
&
biberitis
ejus
sanguinem
,
non
habebitis
vitam
in
vobis
.
Joh.
6.
Vnless
you
eat
,
saith
he
himself
,
the
Flesh
of
the
Son
of
man
,
and
drink
his
Blood
,
you
shall
have
no
life
in
you
.
It
is
from
this
Living
Fountain
of
Divine
Graces
,
dear
Theotime
,
from
whence
you
may
abundantly
draw
all
the
Favours
and
Vertues
that
are
necessary
for
you
.
You
seek
after
Wisdom
,
and
here
you
receive
the
Eternal
Wisdom
in
his
proper
Person
.
You
desire
Purity
,
and
here
you
receive
Purity
it self
.
You
want
Force
to
conserve
Vertue
amidst
the
Dangers
and
Impediments
of
this
Life
,
and
you
receive
here
the
Author
of
all
Graces
,
who
can
defend
you
against
every
thing
that
opposes
it self
to
your
Salvation
.
This
being
so
,
you
must
approach
to
it
frequently
,
and
not
refuse
the
Grace
of
this
Divine
Saviour
,
who
with
such
an
admirable
Love
gives
himself
to
you
.
Now
he
evidently
manifests
that
he
hath
no
desire
of
his
Salvation
,
who
neglects
so
effectual
and
wholsom
a
Means
,
which
contains
nothing
less
than
the
Author
of
Salvation
.
Altho'
a
general
Time
for
Communion
cannot
be
prescrib'd
,
because
it
depends
upon
the
particular
State
of
every
one
,
yet
I
shall
tell
you
,
that
it
is
seasonable
to
Communicate
ordinarily
once
a
Month.
If
you
confess
oftner
than
once
a
Month
,
as
we
have
said
above
,
may
be
sometimes
expedient
for
you
,
you
shall
take
the
Advice
of
your
Ghostly
Father
concerning
Communion
,
who
sometimes
will
counsel
it
,
when
he
sees
you
profit
thereby
,
and
have
an
earnest
desire
to
approach
thereunto
:
Sometimes
also
he
will
think
it
convenient
to
defer
it
till
another
time
,
to
prepare
your self
the
better
for
an
Action
of
such
high
Consequence
.
Now
being
that
all
the
Fruit
of
Communion
depends
upon
Communicating
with
requisite
Dispositions
,
these
are
the
Advices
you
shall
observe
to
Communicate
well
;
mark
them
carefully
,
and
read
them
every
time
you
come
to
Communion
.
CHAP.
X.
An
Advice
for
Communicating
well
.
PRepare
your self
the
best
that
is
possible
.
Jesus
Christ
,
Theotime
,
true
God
,
and
true
Man
,
for
whom
you
prepare
an
Habitation
in
your
Soul
,
you
must
then
prepare
one
worthy
of
him
.
Be
diligent
to
go
to
the
Church
to
offer
your
Prayers
to
God
,
Take
about
half
an
Hour
before
Communion
,
Jesus
Christ
,
acknowledging
your self
unworthy
to
receive
him
;
Unworthy
by
reason
of
his
Greatness
and
Sanctity
;
Unworthy
by
reason
of
your
own
Sins
.
Ergone
credibile
est
,
ut
habitet
Deus
cum
hominibus
?
Is
it
therefore
possible
(
said
Solomon
,
having
built
the
Temple
)
that
God
should
dwell
amongst
Men
?
2.
Beg
of
him
Pardon
for
your
Sins
,
which
make
you
unworthy
to
Receive
him
.
3.
Implore
his
Grace
to
Receive
him
worthily
,
that
is
,
with
a
pure
Conscience
,
with
a
lively
Faith
,
with
a
profound
Humility
,
with
an
ardent
love
of
his
Goodness
,
and
with
an
inviolable
Resolution
to
Serve
him
all
your
Life
.
If
you
know
any
Prayers
for
Communion
,
say
them
,
but
with
Attention
and
Feeling
.
The
time
of
Communion
being
come
,
leave
all
your
vocal
Prayers
,
approach
modestly
to
the
Altar
,
with
your
Eyes
cast
down
,
not
looking
on
one
side
or
the
other
,
nor
pressing
to
come
first
,
but
letting
the
Crowd
pass
,
if
there
be
any
.
Being
upon
your
Knees
,
Adore
our
Lord
from
the
bottom
of
your
Heart
;
and
after
having
said
the
Confiteor
,
and
Domine
non
sum
dignus
,
with
a
true
Sentiment
of
your
own
unworthiness
,
with
a
firm
Faith
,
and
most
profound
Humility
,
Receive
the
God
of
Heaven
,
and
the
Saviour
of
your
Soul.
Being
retir'd
from
the
Altar
,
say
not
presently
your
Vocal
Prayers
upon
your
Book
,
but
entertain
your self
some
time
inwardly
with
your
Saviour
which
you
enjoy
within
you
.
1.
Adore
him
profoundly
.
2.
Admire
his
Goodness
,
to
come
and
Visit
you
himself
,
saying
to
him
that
which
St.
Elizabeth
said
to
the
B.
Virgin
,
Whence
proceeds
this
honor
,
that
my
God
comes
to
visit
me
?
Acknowledge
that
you
are
undeserving
that
Favour
.
3.
Demand
Pardon
for
your
Sins
,
and
Sorrow
for
having
offended
God
,
who
gives
Himself
to
you
with
so
much
Love
and
Bounty
.
Protest
to
him
,
Return
modestly
from
the
Church
,
and
make
all
the
rest
of
the
Day
relish
of
this
pious
Action
.
Be
extreme
modest
in
all
you
do
;
Be
present
at
the
Sermon
and
Evensong
,
if
you
can
,
and
employ
some
Hours
in
reading
good
Books
.
Converse
not
much
with
others
,
except
with
pious
Persons
.
Entertain
your self
with
Religious
Discourses
,
and
let
this
be
your
chiefest
Recreation
all
that
Day
.
CHAP.
XI
.
Of
Morning
Prayer
.
COnfession
and
Communion
are
very
essicacious
Means
to
acquire
Vertue
,
I
begin
with
Morning
Prayer
,
which
the
Wiseman
,
amongst
the
Means
he
assigns
to
obtain
Wisdom
,
recommends
so
effectually
unto
you
.
[
*
](A42886-e29790-b)
*
Cor
suum
tradet
ad
vigilandum
diluculo
,
ad
Dominum
qui
fecit
eum
&
in
conspectu
altissimi
deprecabitur
,
aperiet
os
suum
in
oratione
,
&
pro
delictis
suis
deprecabitur
.
Eccl.
39.6
.
He
shall
give
his
Heart
to
watch
in
the
Morning
for
God
his
Creator
,
and
he
will
offer
up
his
Deprecations
to
the
most
High.
He
will
open
his
Mouth
in
Prayer
,
and
implore
Pardon
for
his
Sins
.
I
would
to
God
this
excellent
Document
were
deeply
engraven
in
the
Minds
of
Men
,
and
principally
of
young
Persons
,
as
one
of
the
most
important
to
live
in
Vertue
.
If
you
truly
aspire
to
Vertue
,
dear
Theotime
,
you
will
have
a
great
care
to
practise
this
Instruction
,
which
is
one
of
the
most
necessary
you
can
receive
.
We
own
unto
God
all
our
Actions
,
but
chiefly
the
first
in
the
Morning
;
it
is
that
which
is
most
agreeable
unto
him
,
it
is
by
that
we
consecrate
others
unto
him
:
By
it
we
attract
the
Divine
Blessings
upon
all
our
Works
,
and
collect
the
Divine
Grace
for
all
the
Day
;
As
the
Israelites
in
the
Desert
gather'd
in
the
Morning
the
Manna
of
Heaven
which
maintain'd
them
all
the
Day
.
And
that
which
is
most
remarkable
in
that
Manna
,
is
,
that
those
who
fail'd
to
gather
it
in
the
Morning
,
found
it
not
presently
after
,
because
it
was
melted
at
the
rising
of
the
Sun
,
whereof
the
Scripture
gives
this
excellent
Reason
,
viz.
That
God
who
made
it
Rain
every
Morning
,
caus'd
it
to
be
dissolv'd
with
the
first
Beams
of
the
Sun
;
[
*
](A42886-e29880-b)
*
Quod
enim
ab
igne
non
poterat
exterminari
,
statim
ab
exiguo
radio
solis
calefactum
tabescebat
,
ut
notum
omnibus
esset
,
quoniam
oportet
praevenire
solem
ad
tuam
benedictionem
,
&
ad
ortum
solis
to
adorare
.
Sap.
18.
To
teach
all
Men
,
that
they
ought
to
prevent
the
Sun
in
Praising
God
,
and
Adoring
him
in
the
Morning
.
But
remember
,
Theotime
,
to
perform
this
Action
in
the
manner
the
Wiseman
prescribes
to
you
;
for
he
would
not
have
it
a
constrain'd
,
negligent
and
undevout
Prayer
,
but
a
Prayer
with
the
quite
contrary
Qualities
:
He
saith
,
that
The
wise
Man
will
give
his
Heart
(
that
is
,
will
apply
his
Will
and
Affection
)
to
watch
in
the
Morning
for
God
his
Creator
;
that
is
to
say
,
will
give
his
first
Thoughts
to
God
,
to
Adore
him
as
his
Creator
,
and
give
him
Thanks
for
all
his
Benefits
,
will
offer
his
Supplications
in
the
sight
of
the
most
High
;
that
is
,
will
consider
the
Greatness
of
God
,
to
whom
he
speaks
,
and
in
the
Presence
of
whom
he
is
,
and
considering
the
infinite
Grandeur
of
the
Majesty
of
God
,
will
attentively
offer
his
Prayers
to
him
,
and
humbly
,
with
great
Modesty
,
and
with
a
most
profound
Respect
,
begging
of
God
Pardon
for
his
Sins
,
and
ardently
sighing
after
his
holy
Favors
.
To
put
in
Execution
these
Instructions
,
1.
Adore
God
from
your
Heart
,
acknowledging
him
for
your
Sovereign
Master
and
Creator
,
and
looking
upon
him
as
one
from
whom
you
receive
all
that
you
are
,
or
have
.
2.
Give
him
Thanks
for
all
the
Benefits
you
have
receiv'd
from
him
;
for
the
Favor
of
your
Creation
,
of
your
Redemption
by
the
Merits
of
his
Son
Jesus
Christ
,
of
making
you
a
Christian
,
a
Child
of
the
Catholic
Church
,
of
Instructing
you
with
the
necessary
Truths
for
your
Salvation
,
and
of
other
particular
Benefits
which
you
shall
take
notice
of
in
your self
.
3.
Humbly
implore
his
Pardon
for
all
the
Sins
of
your
Life
past
,
by
which
you
have
so
much
offended
his
Bounty
,
and
abus'd
his
Favors
.
4.
Beg
of
him
the
Grace
to
employ
that
Day
in
his
Service
without
offending
him
;
Make
a
Resolution
rather
to
die
than
consent
to
a
mortal
Sin
;
Purpose
to
avoid
the
Occasions
,
and
endeavor
to
foresee
those
which
may
happen
that
Day
,
to
the
end
you
may
be
armed
against
them
.
5.
Offer
all
the
Actions
of
the
Day
to
him
,
and
beseech
him
that
he
would
bless
them
,
inspire
you
,
and
direct
you
in
all
your
Works
,
that
you
do
nothing
but
by
and
for
him
.
Recommend
your self
to
the
Blessed
Virgin
,
to
your
good
Angel
,
and
to
your
Patron
.
Perform
all
this
in
a
small
time
,
but
with
much
fervor
;
and
be
assur'd
,
Theotime
,
that
if
you
be
diligent
in
this
Exercise
,
you
will
find
the
Truth
of
the
Wiseman's
Expression
,
who
says
,
that
[
*
](A42886-e30060-b)
*
Qui
mane
vigilaverint
ad
me
,
invenient
me
.
Prov.
8.
They
who
watch
for
her
in
the
Morning
,
shall
find
her
.
CHAP.
XII
.
Of
Evening
Prayer
.
IF
it
be
a
Business
of
Importance
to
begin
well
the
Day
,
The
principal
part
of
this
Action
is
the
Examen
of
Conscience
,
[
*
](A42886-e30160-b)
*
Ante
judicium
interroga
teipsum
&
in
conspectu
Dei
invenies
propitiationem
.
Eccl.
18.
Before
Judgment
Examine
your self
,
and
you
will
find
Mercy
when
you
are
in
the
sight
of
God.
Have
a
care
then
,
Theotime
,
daily
to
perform
this
so
holy
and
important
an
Exercise
,
wherein
take
notice
of
the
Order
you
shall
observe
.
At
Night
being
upon
your
Knees
before
you
go
to
Bed
,
1.
Adore
God
,
and
give
him
Thanks
for
all
his
Favours
,
and
particularly
for
having
conserv'd
you
that
Day
,
and
preserv'd
you
from
Misfortunes
which
might
have
befall'n
you
.
2.
Beg
of
him
the
Grace
of
seeing
the
Sins
you
have
committed
that
Day
,
to
demand
Pardon
of
him
,
and
amend
your
Life
.
3.
Examine
your
Conscience
concerning
the
Sins
you
most
ordinarily
fall
into
.
For
this
effect
,
pass
over
in
your
Memory
the
principal
Actions
you
have
done
from
Morning
till
Night
,
and
take
notice
of
the
Faults
you
may
have
committed
therein
.
Recollect
your self
,
whether
you
have
had
any
Temptations
that
Day
;
Examine
how
you
have
behav'd
your self
in
them
,
whether
you
have
readily
resisted
them
,
or
with
negligence
.
Take
notice
of
what
Company
you
have
been
in
,
and
whether
at
the
same
time
you
have
acted
any
thing
indecently
,
either
by
giving
ill
Example
in
Word
or
Deed
;
or
not
hindring
others
wicked
Actions
,
when
you
might
divert
them
.
Consider
whether
you
have
employ'd
well
your
time
all
day
,
or
unprofitably
lost
it
,
and
so
of
the
rest
.
4.
After
you
have
taken
notice
of
the
Sins
you
have
committed
,
stir
up
in
your self
a
Sorrow
for
them
,
humbly
beg
Pardon
of
God
for
them
,
make
a
Resolution
to
correct
your self
the
Day
following
,
and
keep
them
in
your
Memory
to
Confess
them
at
your
first
Confession
.
If
amongst
these
Sins
there
should
be
any
that
by
misfortune
were
mortal
,
O
God
,
Theotime
,
rise
not
up
from
your
Prayers
till
you
have
abundantly
deplor'd
your
Misery
,
and
conceiv'd
an
extreme
Regret
for
having
so
grievously
offended
so
holy
and
adorable
a
God.
Beg
of
him
Pardon
with
all
the
the
Contrition
of
your
Heart
,
and
protest
unto
him
that
you
will
Confess
it
as
soon
as
possible
,
and
to
Morrow
if
you
can
.
5.
Recommend
unto
God
your
Soul
and
your
Body
;
Desire
him
that
he
will
Preserve
you
from
all
Misfortunes
that
Night
,
and
principally
from
Sin.
Offer
your
Prayers
to
the
Blessed
Virgin
,
your
Angel-Guardian
,
your
Patron
,
and
all
the
Saints
together
.
CHAP.
XIII
.
Of
Assisting
devoutly
at
the
Holy
Sacrifice
of
the
Altar
.
THE
most
holy
and
adorable
Sacrifice
of
the
Altar
,
Jesus
Christ
hath
Instituted
,
wherein
by
the
real
Oblation
of
his
Body
and
Blood.
1.
We
give
God
the
greatest
Honor
he
can
receive
.
2.
We
worthily
return
him
Thanks
for
his
Benefits
.
3.
We
render
him
propitious
to
pardon
our
Offences
.
4.
We
obtain
his
Graces
and
Favors
;
And
that
which
the
ancient
Law
did
by
four
sorts
of
Sacrifices
,
we
perform
,
and
that
more
perfectly
,
by
this
alone
,
which
is
altogether
Latreutick
,
that
is
,
Honouring
God
;
Eucharistick
,
that
is
,
Thanksgiving
;
Propitiatory
,
Rendring
God
Favourable
;
and
Impetratory
,
Obtaining
Graces
from
him
.
They
who
are
present
at
this
Holy
Sacrifice
,
partake
of
these
four
sorts
of
Effects
,
and
receive
great
Advantages
thereby
,
supposing
they
Hear
it
as
they
ought
.
To
Assist
at
it
therefore
as
we
ought
,
Three
things
are
necessary
,
Attention
,
Respect
,
and
Devotion
.
Attention
,
To
have
the
Mind
present
,
and
attentive
to
the
Divine
Action
.
Respect
,
To
be
present
with
a
great
Modesty
as
to
the
Exterior
,
and
a
profound
Reverence
of
the
Soul
at
this
adorable
Sacrifice
,
at
which
the
Angels
themselves
Assist
with
fear
and
trembling
.
Devotion
,
Not
to
Hear
it
negligently
and
by
custom
,
as
many
times
we
do
,
but
on
Design
to
partake
of
the
four
Effects
of
this
Sacrifice
,
viz.
To
give
him
Thanks
for
his
Favors
;
To
implore
his
Mercy
for
our
Sins
;
To
demand
Favors
,
and
chiefly
that
of
Converting
our Selves
entirely
to
him
;
And
to
live
for
ever
in
his
Service
.
Endeavour
then
,
Theotime
,
to
be
present
daily
as
much
as
you
can
,
at
this
sublime
Sacrifice
;
but
be
mindful
to
be
present
with
the
three
Dispositions
we
spoke
of
,
Attention
,
Respect
,
and
Devotion
.
There
are
many
different
Ways
prescrib'd
to
Assist
devoutly
at
this
Holy
Sacrifice
;
but
supposing
you
be
present
with
these
three
Conditions
,
and
perform
therein
those
four
Things
we
took
notice
of
,
Adoring
God
there
profoundly
,
Begging
Pardon
of
him
,
Rendring
him
Thanks
for
his
Favors
,
and
Imploring
his
Grace
for
your
felf
and
others
;
This
is
the
most
profitable
Method
you
can
follow
.
These
Four
Things
ought
to
be
perform'd
principally
after
the
Consecration
,
until
Communion
;
and
for
the
time
that
goes
before
Consecration
,
you
may
employ
it
in
reciting
some
Prayers
,
or
if
you
be
capable
in
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
,
Hearken
to
me
,
Son
,
says
the
Wiseman
,
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
,
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.
[
*
](A42886-e30750-b)
*
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
,
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
.
[
*
](A42886-e30930-b)
*
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
](A42886-e31010-b)
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
](A42886-e31040-b)
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
](A42886-e31080-b)
c
Post
concupiscentias
tuas
non
eas
,
&
à
voluntate
tua
avertere
.
Si
praebes
animae
tuae
concupisccentias
ejus
,
faciet
te
in
gaudium
inimicis
tuis
.
Eccl.
18.
Run
not
,
says
he
,
after
your
Concupiscence
,
and
divert
your self
from
your
Affection
;
this
is
to
be
understood
when
it
is
evil
.
If
you
give
to
your
Soul
all
she
desires
,
she
will
make
you
yield
unto
your
Enemies
,
who
will
rejoyce
at
your
Destruction
.
So
that
according
to
the
Judgment
of
the
Wise-man
,
we
must
know
in
our
Youth
the
Inclinations
of
our
Soul
,
that
we
may
repress
them
when
they
are
wicked
.
It
is
the
first
Knowledge
we
must
learn
,
and
to
which
we
must
in
good
time
apply
our
Studies
,
that
we
may
practise
it
all
our
Life
.
It
is
the
Science
of
Sciences
,
without
which
all
other
are
of
no
Advantage
:
For
what
doth
it
profit
us
to
know
all
things
,
and
to
be
ignorant
of
our selves
?
[
*
](A42886-e31140-b)
*
A
te
tua
consideratio
inchoet
,
ne
frustra
extendaris
in
alia
,
te
neglecto
.
Quid
tibi
prodest
si
universum
mundum
lucreris
,
te
unum
perdens
?
Eetsi
sapiens
sis
,
deest
tibi
ad
sa
pientiam
,
si
tibi
non
fueris
;
Quantum
vero
ut
quidem
senserim
ego
,
totum
noveris
,
licet
omnia
mysteria
noveris
,
lata
terrae
,
alta
coeli
,
profunda
maris
,
si
te
nesciens
,
eris
similis
aedificanti
sine
fundamento
,
ruinam
,
non
structuram
faciens
.
S.
Bern.
l.
2.
de
Consideratione
,
c.
3.
Begin
your
Study
with
the
Knowledge
of
your self
,
saith
S.
Bernard
.
It
is
in
vain
to
extend
your
Knowledge
to
things
which
belong
not
to
you
,
neglecting
your self
.
What
doth
it
advantage
if
you
gain
the
whole
World
,
and
lose
your
own
Soul
?
Whatsoever
Wisdom
you
possess
,
if
it
be
not
so
for
your
felf
,
the
greatest
part
of
Knowledge
is
wanting
.
Altho'
you
should
know
all
the
highest
Mysteries
of
Faith
,
and
all
the
Secrets
included
in
Nature
,
if
you
know
not
your self
,
you
are
like
to
him
who
builds
without
a
Foundation
,
preparing
a
Ruine
rather
than
an
Edifice
.
And
it
befalls
them
who
neglect
this
Knowledge
of
themselves
,
as
it
did
that
Philosopher
,
who
being
attentive
to
the
Consideration
of
the
Stars
,
fell
into
a
deep
Ditch
,
for
want
of
looking
to
himself
,
and
made
himself
the
Object
of
Laughter
to
his
Spectators
.
Be
careful
then
,
dear
Theotime
,
to
Exercise
your self
in
the
Knowledge
of
your self
,
and
in
moderating
your
Affections
:
Learn
in
time
to
understand
that
you
must
not
follow
all
the
Motions
and
Inclinations
of
your
Soul
,
but
that
there
are
many
which
you
must
resist
with
all
your
Power
by
the
Grace
of
God.
To
attain
to
this
Knowledge
and
Moderation
,
you
must
perform
Three
Things
.
1.
Principiis
obsta
,
serò
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
.
Endeavour
quickly
to
apply
the
Remedies
;
in
the
Third
and
Fourth
Part
you
will
find
them
against
every
one
of
these
Vices
.
2.
Being
that
we
discover
not
clearly
enough
our
Constitution
in
the
Knowledge
we
have
by
our selves
,
in
our
Youth
,
seek
to
be
Admonish'd
of
your
wicked
and
dangerous
Inclinations
,
by
those
who
know
you
,
and
particularly
by
your
Ghostly
Father
;
give
credit
easily
to
what
he
shall
tell
you
,
and
labor
to
correct
your self
.
3.
Above
all
,
be
diligent
in
demanding
of
God
frequently
the
Grace
to
know
your self
,
and
to
reform
the
Evil
which
is
in
you
.
O
God
,
illuminate
the
darkness
of
my
Soul
,
that
I
may
know
all
that
is
in
me
displeasing
to
thy
Divine
Majesty
,
and
that
I
may
amend
it
by
thy
Grace
.
Offer
frequently
unto
him
that
excellent
Prayer
of
St.
Augustin
,
O
God
,
S.
Ber.
37.
in
Cant.
let
me
know
my self
,
and
know
thee
.
These
,
Theotime
,
are
the
two
Knowledges
chiefly
necessary
,
that
of
your self
,
and
that
of
God.
The
First
produces
Humility
and
Amendment
,
which
is
the
beginning
of
Vertue
.
The
Second
produces
Charity
and
the
Love
of
God
,
which
is
the
top
and
height
of
Perfection
.
CHAP.
XVI
.
Of
the
Reading
of
Pious
Books
.
THE
wise
Man
will
seek
the
Wisdom
of
the
Ancients
,
Fourteenth
Means
,
Reading
good
Books
.
Sapientiam
omnium
antiquorum
exquiret
sapiens
&
in
prophetis
vacabit
.
Eccl.
39.
and
will
apply
himself
to
the
reading
of
the
Prophets
,
that
is
,
of
holy
things
.
It
is
another
Means
which
the
Wiseman
assigns
you
,
very
necessary
,
and
extreme
useful
to
acquire
and
conserve
Vertue
.
We
become
not
Learned
but
by
the
Study
of
Science
;
and
we
become
not
vertuous
,
but
by
our
Application
to
Vertue
.
We
have
shewn
above
,
that
Instruction
is
necessary
to
learn
Vertue
;
Now
we
cannot
receive
Instructions
by
Documents
of
Masters
only
,
but
also
by
Reading
of
Books
.
We
are
not
always
near
our
Pastors
and
Directors
,
to
learn
from
them
the
Way
of
Vertue
.
Their
Instructions
,
their
Admonitions
,
their
Exhortations
,
their
Counsels
,
continue
but
for
a
time
in
our
Memories
;
we
easily
lose
them
,
if
they
be
not
maintain'd
and
renew'd
by
the
Reading
of
Books
,
and
Meditation
upon
holy
Things
.
For
this
reason
the
Wiseman
in
Ecclesiasticus
Chap.
6.
after
he
had
said
,
that
to
acquire
Wisdom
,
we
must
hearken
to
the
Documents
of
the
Wise
,
adds
this
other
Means
as
necessary
,
viz.
[
*
](A42886-e31550-b)
*
Et
si
dilexeris
audire
sapiens
eris
,
cogitatum
habe
in
praeceptis
Domini
,
&
in
mandatis
illius
assiduus
esto
.
Eccl.
6.
That
we
must
Study
and
Meditate
upon
the
Law
of
God.
Cast
your
thoughts
,
says
he
,
upon
the
Precepts
of
God
,
and
meditate
carefully
upon
his
Commandments
.
Charity
,
Theotime
,
is
a
Fire
which
must
necessarily
be
sustain'd
by
good
Thoughts
and
pious
Affections
:
If
this
Nourishment
be
taken
away
from
her
,
she
becomes
weak
,
and
at
length
entirely
extinguished
;
if
that
fail
not
,
she
is
enflam'd
,
and
daily
encreases
.
Now
the
Sources
of
these
Thoughts
and
Affections
is
the
reading
of
pious
Books
,
which
serves
as
an
Instrument
of
Divine
Grace
to
inspire
us
with
them
.
It
was
by
this
that
God
wrought
that
admirable
Conversion
of
S.
Augustin
,
Tolle
,
lege
;
Take
and
read
.
It
was
by
this
that
he
wrought
that
wonderful
Change
of
S.
Serapion
,
whom
the
reading
of
the
Gospel
mov'd
so
strongly
,
that
he
left
all
his
Goods
,
and
having
given
them
to
the
Poor
,
even
to
his
wearing
Cloaths
,
he
went
thro'
the
Streets
with
with
a
New
Testament
under
his
Arm
,
saying
,
Ille
me
spoliavit
;
This
is
that
which
hath
stripped
me
.
O
the
great
force
of
pious
Reading
!
How
is
it
possible
that
so
holy
a
Means
,
and
so
powerful
for
the
Conversion
of
Souls
,
should
be
so
much
neglected
as
it
is
?
But
it
is
not
sufficient
to
read
,
1.
Read
not
for
Curiosity
,
and
only
to
content
your
Mind
,
but
out
of
a
desire
to
learn
to
live
well
;
and
to
make
your
Reading
more
profitable
,
remember
to
begin
it
ordinarily
with
a
small
elevation
of
your
Mind
to
God
,
[
*
](A42886-e31730-b)
*
Revela
oculos
meos
,
&
considerabo
mirabilia
tua
.
Da
mihi
intellectum
&
scrutabor
legem
tuam
,
&
custodiam
illam
in
toto
corde
meo
.
Psal.
118.
by
which
you
shall
beg
of
him
the
Grace
to
learn
something
for
your
Instruction
.
2.
S.
Jer.
ad
Eusto
.
Read
with
much
Respect
,
considering
that
it
is
God
who
speaks
to
you
in
your
Book
.
[
*
](A42886-e31780-b)
*
Christum
alloquimur
cum
oramus
;
illum
audimus
cum
divina
legimus
oracula
.
S.
Amb.
lib.
1.
Offic.
cap.
20.
Sit
tibi
vel
oratio
assidua
vel
lectio
.
Nunc
cum
Deo
loquere
,
nunc
Deus
tecum
.
S.
Cypr.
Epist.
ad
Donat.
It
is
a
Consideration
of
the
holy
Fathers
,
who
say
,
when
we
Pray
,
we
Speak
to
God
;
and
when
we
Read
,
he
Talks
to
us
.
3.
Read
not
many
Books
,
but
only
two
or
three
well
chosen
,
which
may
be
proper
to
stir
you
up
to
Vertue
,
and
which
may
afford
you
the
Means
:
As
Augustin's
Confessions
,
the
Imitation
of
Christ
,
the
Introduction
to
a
Devout
Life
,
the
Guide
to
Sinners
Compos'd
by
Granado
,
or
some
other
,
acording
to
the
Advice
of
your
Confessor
.
4.
S.
Bern.
de
vita
solitaria
ad
Fra.
de
mont
.
Dei.
Read
in
Order
,
that
is
,
beginning
at
the
beginning
,
and
continuing
until
the
end
,
otherwise
the
Reading
will
be
but
little
profitable
to
you
.
5.
Read
but
little
at
a
time
,
and
that
slowly
and
attentively
;
make
reflection
upon
the
things
you
read
,
endeavour
to
draw
some
good
Resolution
from
thence
,
and
beg
of
God
the
Grace
to
put
it
in
execution
.
6.
Read
often
,
that
is
,
either
every
Day
,
or
sometimes
in
the
Week
,
chiefly
upon
Sundays
and
Feasts
.
7.
Content
not
your self
for
having
read
a
Book
once
over
,
but
peruse
it
often
.
If
you
read
it
not
for
Curiosity
,
but
to
learn
Vertue
,
you
will
find
that
the
second
Reading
will
be
more
profitable
than
the
first
;
you
will
comprehend
more
easily
your
Book
,
you
will
retain
it
better
,
and
put
it
in
practice
with
more
advantage
.
CHAP.
XVII
.
An
Advertisement
concerning
bad
Books
.
WHEN
I
exhort
you
to
read
good
Books
,
I
advertise
you
at
the
same
time
to
fly
absolutely
wicked
ones
,
which
we
may
call
the
Plague
of
Minds
,
next
to
which
there
is
nothing
more
pernicious
to
young
Persons
.
It
is
one
of
the
most
effectual
Means
the
Devil
hath
invented
to
corrupt
Minds
,
and
which
almost
always
succeeds
.
He
hath
rais'd
up
an
infinite
number
of
all
sorts
,
in
all
Languages
,
in
all
Times
,
and
still
devises
new
ones
.
The
greatest
part
are
disguis'd
with
the
appearance
of
Learning
or
Eloquence
,
or
of
some
ingenious
Invention
;
and
are
by
so
much
more
dangerous
,
as
under
these
Vizors
they
conceal
a
mortal
Poison
,
which
is
deeply
imbib'd
in
the
Soul.
Young
Persons
read
them
with
Pleasure
and
earnestness
,
and
easily
remember
them
:
Discourses
pass
,
but
Books
still
remain
in
their
Hands
;
they
have
time
to
meditate
on
them
,
and
softly
digest
the
Venom
they
inspire
.
The
Effects
are
always
pernicious
and
mortal
;
for
some
produce
in
the
Mind
Error
,
and
Darkness
;
others
pervert
the
Judgment
,
corrupt
good
Inclinations
,
making
one
judge
that
good
which
is
wicked
,
and
account
that
wicked
which
is
good
.
Others
teach
Vice
,
excite
Passions
,
inflame
Concupiscence
,
enkindle
dishonest
Love
in
the
Hearts
of
the
most
chaste
;
and
there
is
none
which
leaves
not
behind
it
much
cause
to
be
sorry
for
reading
it
.
These
Books
are
pernicious
to
all
Men
,
but
they
are
most
of
all
hurtful
to
young
Persons
,
being
they
are
more
apt
to
receive
the
ill
Impressions
they
make
in
the
Mind
;
and
they
ought
to
avoid
them
as
the
Productions
of
the
Devil
,
and
as
a
detestable
Poison
which
Hell
vomits
upon
Earth
to
infect
,
and
destroy
Souls
.
1.
These
are
all
Heretical
Books
,
which
teach
Errors
in
Faith
,
and
which
combat
the
Truths
receiv'd
by
the
Church
.
2.
All
wicked
Books
,
which
convert
Religion
and
pious
Things
into
Derision
;
which
blame
the
Ceremonies
,
and
receiv'd
Customs
thereof
;
which
scoff
at
Persons
Confecrated
to
God
,
as
Priests
and
Religious
.
Those
which
abuse
the
Sacred
Scripture
by
wicked
and
profane
Applications
.
3.
Lascivious
and
immodest
Books
,
which
wage
open
War
against
Chastity
.
4.
Books
which
treat
of
Love
,
altho'
they
be
not
uncivil
in
Words
;
Such
are
most
of
the
Latin
and
French
Poets
,
and
the
greatest
part
of
Romances
.
These
Books
are
more
dangerous
than
those
of
the
Third
sort
,
because
those
openly
teach
Wickedness
,
and
easily
breed
an
aversion
of
themselves
,
in
Souls
which
have
yet
the
Fear
of
God
;
but
these
not
seeming
to
be
publickly
naught
,
attract
the
Mind
by
their
fair
Discourses
,
and
by
the
sweetness
of
the
Things
they
treat
of
,
by
which
delighting
the
Senses
,
they
inflame
the
Heart
with
impure
Love.
Fly
all
these
Books
,
Theotime
,
Say
not
that
these
Books
are
well
Compos'd
,
that
the
Discourse
is
Eloquent
,
that
you
learn
there
to
Speak
well
,
and
many
excellent
Things
:
For
I
shall
answer
you
with
S.
Augustin
,
that
all
this
is
but
a
false
Pretext
;
[
*
](A42886-e32120-b)
*
Non
omnino
per
hanc
turpitudinem
verba
illa
commodius
discuntur
,
sed
per
haec
verba
turpitudo
ista
confidentius
perpetratur
.
S.
Aug.
lib.
2.
Confes
.
cap.
16.
and
that
by
these
wicked
Books
we
learn
not
to
Speak
well
,
but
only
to
become
bad
,
and
commit
Vice
with
less
restraint
.
I
tell
you
,
you
may
draw
Eloquence
from
other
Places
than
from
those
corrupted
Fountains
;
and
that
that
Eloquence
or
Science
is
misfortunate
,
which
cannot
be
acquir'd
,
but
by
the
loss
of
ones
Soul
and
eternal
Happiness
.
CHAP.
XVIII
.
Of
Pious
Conversation
.
THERE
is
yet
a
most
important
Means
to
acquire
Vertue
,
viz.
to
Converse
with
vertuous
Persons
.
Nothing
hath
so
great
power
over
the
Mind
as
Example
,
whether
good
or
bad
.
Man
is
naturally
inclin'd
to
Imitation
,
and
to
act
that
which
he
sees
others
do
.
Now
if
Example
hath
such
an
influence
over
the
Mind
,
it
is
principally
in
Conversation
,
where
it
hath
so
much
more
force
,
by
how
much
it
is
entertain'd
nearer
,
and
more
frequently
.
And
if
it
have
so
much
power
over
Men
,
it
hath
a
wonderful
influence
upon
young
People
,
as
we
see
by
Experience
.
For
this
reason
one
of
the
most
important
Advices
which
can
be
given
to
those
who
aspire
to
Vertue
,
and
particularly
to
young
Persons
,
is
that
of
pious
Conversation
.
It
is
there
,
Theotime
,
where
Vertue
is
instill'd
into
the
Mind
with
Pleasure
.
The
Example
of
others
makes
secret
,
but
strong
Impressions
,
which
frame
the
Soul
to
Piety
,
without
perceiving
it
.
A
Man
insensibly
embraces
their
Judgments
and
Maxims
,
learns
to
speak
and
act
like
them
,
and
believes
it
his
Duty
to
do
what
he
sees
others
perform
.
A
noble
Spirit
blushes
to
see
it self
overcome
by
its
Companions
:
And
it
is
a
sign
of
a
wicked
Disposition
,
and
of
a
Mind
totally
abandon'd
by
God
,
when
the
Example
of
others
doth
not
move
it
,
and
that
it
persists
in
Vice
amongst
the
Examples
of
Vertue
.
This
most
powerful
Means
is
also
taught
by
the
Wiseman
in
Ecclesiasticus
,
Chap.
9.
Treat
,
says
he
,
with
the
Wise
and
Prudent
;
let
the
just
and
vertuous
Persons
be
your
familiar
Companions
.
The
reason
of
this
Counsel
is
given
in
the
Proverbs
;
because
[
*
](A42886-e32290-b)
*
Qui
cum
sapientibus
graditur
sapiens
erit
.
Prov.
13.
He
who
converseth
with
the
wise
,
will
becom
wise
.
Now
there
are
two
sorts
of
vertuous
Persons
with
whom
you
ought
to
converse
.
1.
Endeavour
to
Associate
your Self
with
discreet
Persons
,
who
surpass
you
in
Age
as
well
as
in
Wisdom
and
Vertue
.
It
is
the
Advice
of
the
Wiseman
in
the
words
I
cited
now
,
and
also
in
Chap.
6.
where
he
says
,
[
*
](A42886-e32340-b)
*
In
multitudine
presbyterorum
prudentium
sta
,
&
sapientiae
illorum
ex
corde
conjungere
.
Eccl.
6.
Frequent
the
Company
of
ancient
wise
Persons
,
and
seriously
follow
their
wisdom
;
That
is
,
take
pleasure
in
their
Society
,
and
advantage
your self
with
their
wise
Discourses
,
and
good
Examples
.
St.
Ambrose
gives
the
same
Advice
to
young
People
in
his
Offices
,
where
he
says
,
[
*
](A42886-e32380-b)
*
Plurimum
itaque
prodest
unicuique
bonis
conjungi
.
Adolescentibus
quoque
utile
ut
claros
&
sapientes
viros
sequantur
,
quoniam
qui
congreditur
sapientibus
sapiens
erit
,
&c.
Et
ad
instructionem
bonis
jungi
,
plurimum
proficit
,
&
ad
probitatis
testimonium
,
ostendunt
enim
adolescentes
eorum
se
imitatores
esse
quibus
adhaeserint
,
&
ea
convalescit
opinio
quod
ab
his
vivendi
acceperint
similitudinem
cum
quibus
conversandi
hauserint
cupiditatem
.
S.
Ambr.
Lib.
2.
Offic.
cap.
20.
That
it
is
very
profitable
for
young
Persons
to
follow
wise
Men
,
because
it
assists
them
much
to
learn
Vertue
,
and
give
some
Proof
of
their
integrity
.
And
that
young
Persons
conversing
with
wise
Men
,
shew
that
they
imitate
those
with
whom
they
associate
;
and
it
is
judg'd
that
they
form
their
Lives
according
to
theirs
with
whom
they
keep
Company
.
2.
Converse
with
those
of
your
Age
and
Profession
,
whom
you
know
to
be
addicted
to
Vertue
:
Their
Example
will
make
a
great
Impression
upon
your
Mind
,
and
will
delightfully
draw
you
to
their
Imitation
:
Have
a
care
then
to
make
a
good
Choice
,
practising
exactly
that
excellent
Advice
of
St.
Jerom
to
Nepotian
;
Associate
,
S.
Hier.
Epist.
ad
Nepo●●an
.
says
he
,
your self
with
those
,
whose
Conversation
may
give
no
blemish
to
your
Reputation
,
and
who
shall
be
better
adorn'd
with
Vertue
than
with
Garments
,
and
who
delight
not
in
Curling
their
Hair
,
but
who
shall
promise
Modesty
and
Integrity
.
Keep
Company
with
such
,
love
their
Conversation
,
take
notice
frequently
of
their
Modesty
,
of
their
Piety
,
of
their
vertuous
Actions
,
and
endeavour
to
imitate
them
by
a
holy
and
blessed
Emulation
,
which
will
not
permit
you
to
be
last
in
the
Service
of
your
Creator
.
CHAP.
XIX
.
Of
Devotion
to
the
Blessed
Virgin
and
S.
Joseph
.
THIS
,
Theotime
,
Next
to
God
,
and
the
most
adorable
Humanity
of
his
Son
Jesus
Christ
,
it
is
she
whom
we
must
chiefly
Honor
and
Love
,
by
reason
of
that
most
sublime
and
excellent
Dignity
of
the
Mother
of
God
,
which
raiseth
her
above
all
Creatures
God
hath
ever
created
.
By
her
we
may
receive
all
the
Assistance
which
is
necessary
for
us
.
She
is
most
Powerful
in
respect
of
God
,
to
obtain
from
him
all
that
she
shall
demand
of
him
.
She
is
all
Goodness
in
regard
of
us
,
to
apply
her self
to
God
for
us
.
Being
Mother
of
God
,
he
cannot
refuse
her
Request
;
being
our
Mother
,
she
cannot
deny
us
her
Intercession
,
when
we
have
recourse
to
her
.
Our
Miseries
move
her
Heart
,
our
Necessities
urge
ger
,
the
Prayers
we
offer
her
for
our
Salvation
,
bring
to
us
all
that
we
demand
:
And
St.
Bernard
hath
the
boldness
to
say
,
[
*
](A42886-e32600-b)
*
Sileat
misericordiam
tuam
,
Virgo
beata
,
si
quis
est
qui
invocatam
te
in
necessitatibus
suis
sibi
meminer
it
defuisse
.
S.
Ber.
Serm.
4.
de
Assumpt
.
That
never
any
Person
invoked
that
Mother
of
Mercy
in
his
Necessities
,
who
hath
not
been
sensible
of
the
Effects
of
her
Assistance
.
Since
the
Blessed
Virgin
hath
so
much
Goodness
and
Mercy
for
all
Men
,
we
may
say
she
hath
a
very
particular
one
for
young
People
,
whose
Frailty
she
knows
to
be
the
greatest
,
and
Necessities
most
urgent
,
chiefly
for
the
preservation
of
Chastity
,
which
is
most
of
all
assaulted
in
that
Age
,
and
of
which
she
is
a
singular
Protectress
.
Histories
are
full
of
Examples
of
Saints
,
who
have
conserv'd
this
great
Vertue
in
their
Youth
,
by
the
Assistance
of
this
Queen
of
Virgins
;
And
the
Experience
thereof
doth
daily
discover
many
who
have
gain'd
great
Victories
,
by
the
recourse
they
have
had
to
her
Intercession
,
and
who
have
happily
advanc'd
themselves
in
Vertue
under
her
Protection
and
Conduct
.
Be
therefore
Devout
to
the
Blessed
Virgin
,
dear
Theotime
;
but
in
the
Name
of
God
let
it
not
be
the
Devotion
of
many
,
who
think
themselves
to
be
Devout
to
the
Blessed
Virgin
,
in
offering
ordinarily
some
Prayer
to
her
,
more
by
Custom
than
Vertue
;
and
on
the
otherside
do
not
care
horribly
to
displease
her
by
a
Life
replenish'd
with
mortal
Sins
,
which
they
commit
without
any
scruple
.
O
God!
what
Devotion
is
this
to
desire
to
please
the
Mother
,
and
daily
crucifie
the
Son
,
trample
his
Blood
under
their
Feet
,
and
contemn
his
Grace
and
Friendship
?
Is
not
this
to
be
an
Enemy
both
to
Son
and
Mother
?
O
dear
,
Theotime
,
your
Devotion
to
the
Blessed
Virgin
must
not
be
like
that
,
1.
Have
a
great
apprehension
of
displeasing
her
by
mortal
Sin
,
and
of
afflicting
her
Motherly
Heart
,
by
Dishonoring
her
Son
,
and
destroying
your
Soul
;
and
if
you
chance
to
fall
into
that
Misfortune
,
have
recourse
readily
to
her
,
[
*
](A42886-e32710-b)
*
Non
aspernatur
affectum
praedulcem
ingens
desiderium
inundationem
lacrymarum
,
assiduitatem
precum
quorumlibet
etiam
peccatorum
,
Si
tamen
laverint
à
malitia
cor
.
S.
Ber.
Serm.
1.
Super
Salve
Regina
.
that
she
may
be
your
Mediatrix
to
reconcile
you
to
her
Son
,
extremely
provoked
by
you
.
She
is
the
refuge
of
Sinners
as
well
as
of
the
Just
,
on
Condition
they
have
recourse
to
her
with
a
true
desire
of
converting
themselves
,
as
S.
Bernard
says
.
2.
Love
and
imitate
her
Vertues
,
and
principally
her
Humility
and
Chastity
.
These
two
Vertues
amongst
others
,
have
render'd
her
entirely
pleasing
to
God
:
[
*
](A42886-e32760-b)
*
Agnoscit
certe
,
&
diligit
diligentes
se
,
&
prope
est
in
veritate
invocantibus
se
,
praesertim
his
quos
videt
sibi
conformes
factos
in
castitate
&
humilitate
.
Ibid.
She
loves
them
singularly
in
her
Children
,
and
is
delighted
to
assist
with
her
Favors
those
whom
she
finds
to
be
particularly
inclin'd
to
those
Vertues
,
according
to
the
same
Saint
.
3.
Have
recourse
to
her
for
things
needful
for
your
Salvation
;
and
for
that
end
offer
to
her
daily
some
particular
Prayers
,
say
your
Beads
or
the
little
Office
sometimes
in
the
Week
,
perform
something
in
her
Honor
on
every
Saturday
,
whether
Prayer
,
Abstinence
,
or
Alms
;
Honor
particularly
her
Feasts
with
Confession
and
Communion
.
4.
Be
mindful
to
Invoke
her
in
Temptations
,
and
in
the
Dangers
you
find
your self
in
of
offending
God.
You
cannot
shew
your
respect
for
her
better
,
than
by
applying
your self
to
her
in
these
urgent
Necessities
,
and
you
can
find
no
Succor
more
prompt
and
favorable
than
hers
.
It
is
the
Counsel
of
St.
Bernard
;
[
*
](A42886-e32810-b)
*
Si
insurgant
venti
tentationum
,
si
incurras
scopulos
tribulationum
,
respice
stellam
,
voca
Mariam
:
In
periculis
,
in
angustiis
,
in
rebus
dubiis
,
Mariam
cogita
,
Mariam
invoca
.
Non
recedat
ab
ore
,
non
recedat
à
corde
.
Et
ut
imperves
orationis
ejus
suffragium
non
deseras
conversation
is
exemplum
.
S.
Bern.
Eom
.
2.
Super
missus
est
.
If
the
Winds
of
Temptations
be
rais'd
against
you
,
if
you
run
upon
the
Rocks
of
Adversity
,
lift
up
your
Eyes
towards
that
Star
,
Invoke
the
Blessed
Virgin.
In
Dangers
,
in
Extremities
,
in
doubtful
Affairs
,
think
upon
the
Blessed
Virgin
,
call
upon
the
Blessed
Virgin
,
let
her
not
depart
from
your
Mouth
,
nor
from
your
Heart
:
And
that
you
may
obtain
the
assistance
of
her
Intercession
,
be
sure
to
follow
the
Example
of
her
Conversation
.
If
you
perform
this
,
you
will
have
a
true
Devotion
to
the
Blessed
Virgin
,
you
will
be
of
the
number
of
her
real
Children
,
and
she
will
be
your
Mother
,
under
whose
Protection
you
shall
never
perish
.
Keep
well
in
memory
that
excellent
Sentence
of
S.
Anselm
,
who
presum'd
to
say
,
That
as
it
is
necessary
he
must
needs
perish
,
who
hath
no
Affection
to
the
Blessed
Virgin
Mary
,
and
who
forsakes
her
;
So
it
is
impossible
he
should
perish
,
who
hath
recourse
to
her
,
and
whom
she
regards
with
the
Eyes
of
Mercy
.
I
shall
make
an
end
with
an
excellent
Example
which
I
shall
produce
for
a
Proof
of
this
Verity
.
This
is
,
Theotime
,
what
a
real
Devotion
to
the
Blessed
Virgin
did
merit
for
this
young
Man
,
and
for
many
others
:
She
will
be
as
prevalent
for
you
,
if
you
have
a
Devotion
for
her
;
if
you
love
and
honor
the
Blessed
Virgin
as
she
ought
to
be
lov'd
and
honor'd
,
in
the
manner
we
have
spoken
of
.
But
in
speaking
of
the
Devotion
of
the
Blessed
Virgin
Mary
,
Ought
we
not
to
believe
that
this
Saint
,
who
hath
had
so
much
Familiarity
with
Jesus
Christ
when
a
little
Child
,
affects
with
a
singular
tenderness
the
Children
of
Jesus
Christ
,
and
particularly
those
who
endeavor
to
conform
themselves
to
that
Divine
Youth
,
by
the
imitation
of
his
Vertues
,
and
that
he
should
be
their
Protector
and
Intercessor
to
him
.
Fix
your
Affection
,
Theotime
,
upon
this
good
Saint
,
and
honor
him
with
a
particular
Respect
:
Take
him
for
your
Patron
,
and
for
the
Protector
of
your
Purity
.
Pray
to
him
daily
with
much
confidence
,
and
above
all
in
your
Necessities
,
and
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
,
[
*
](A42886-e33120-b)
*
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
?
[
*
](A42886-e33170-b)
*
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.
[
*
](A42886-e33230-b)
*
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
.
[
*
](A42886-e33290-b)
*
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.
[
*
](A42886-e33320-b)
*
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
,
Next
to
your
good
Angel
,
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
.
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
[
*
](A42886-e33520-b)
*
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
,
and
for
the
sanctification
of
his
People
.
This
Institution
hath
been
continu'd
,
augmented
,
and
perfected
in
the
new
Law
,
continu'd
by
the
sanctification
of
the
Seventh
Day
,
except
only
that
it
was
transferr'd
to
the
Day
next
after
the
Sabbath
of
the
Jews
,
[
a
](A42886-e33570-b)
a
Dies
Resurrectionis
dominicae
tantis
divinarum
dispositionum
miraculis
est
consecrata
,
ut
quicquid
est
à
Domino
insignius
constitutum
in
hujus
diei
dignitatem
sit
gestum
.
S.
Leo
Epist.
81.
the
Day
of
the
Resurrection
of
our
Lord
,
of
the
Coming
of
the
Holy
Ghost
,
and
of
many
other
Mysteries
.
Encreas'd
by
many
Feasts
to
Honor
the
Mysteries
of
our
Redemption
,
and
the
Favors
God
hath
bestow'd
upon
the
Blessed
Virgin
and
the
Saints
.
Perfected
as
to
the
manner
of
Celebrating
them
,
which
is
far
more
elevated
,
more
spiritual
,
and
more
perfect
than
in
the
old
Law
,
which
,
as
the
Apostle
says
,
[
b
](A42886-e33590-b)
b
Nihil
ad
perfectum
adduxit
lex
.
Heb.
7.
brought
nothing
to
perfection
.
This
Perfection
doth
not
consist
in
the
material
Sacrifices
,
And
,
as
Learned
Origen
says
very
well
,
[
*
](A42886-e33680-b)
*
Si
desinas
ab
omnibus
secularibus
operibus
,
&
nihil
mundanum
geris
,
sed
spiritualibus
operibus
vaces
,
ad
Ecclesiam
convenias
,
lectionibus
divinis
,
&
tractatibus
aurem
praebeas
,
&
de
coelestibus
cogites
,
de
futura
spe
sollicitudinem
geras
,
venturum
judicium
prae
oculis
habeas
,
non
respicias
ad
praesentia
&
visibilia
,
sed
ad
invisibilia
&
futura
;
haec
est
observatio
Sabbati
Christiani
.
Origenes
Hom.
23.
in
Numeros
.
The
Observance
of
the
Christian
Sabbath
consists
in
leaving
all
Corporal
Affairs
,
to
apply
our selves
to
those
of
our
Salvation
;
to
go
to
Church
,
to
hear
the
Divine
Word
,
to
think
upon
Heaven
,
to
aspire
to
Glory
,
to
call
to
mind
the
last
Judgment
,
forgetting
things
present
,
to
employ
our
thoughts
upon
eternal
.
An
Observance
which
not
only
Celebrates
a
Feast
upon
Earth
,
but
in
Heaven
to
the
Angels
,
who
rejoyce
;
and
to
God
himself
,
to
whom
,
as
the
same
Author
says
,
[
*
](A42886-e33740-b)
*
Est
magna
Festivitas
humana
salus
.
Ibid.
the
Salvation
of
Men
is
a
great
Feast
.
Such
a
Celebration
of
Feasts
as
this
,
is
a
great
Means
to
acquire
Vertue
,
and
make
it
visibly
encrease
;
and
it
is
particularly
for
this
end
that
it
is
commanded
.
For
this
reason
I
admonish
you
here
,
Theotime
,
to
acquit
your self
worthily
thereof
;
and
not
permit
your self
to
be
carry'd
away
by
the
Example
of
many
,
who
profane
Holy
Days
,
which
some
spend
in
temporal
Employments
and
Affairs
,
without
respect
or
distinction
as
the
most
profane
.
Others
pass
them
in
Idleness
,
and
vain
Recreations
,
as
if
Feasts
were
Instituted
for
nothing
else
but
Divertisements
,
not
considering
that
if
it
be
commanded
to
rest
from
corporal
Works
these
Days
,
it
is
to
apply
the
Mind
to
pious
Things
;
and
that
to
perform
it
so
,
is
to
observe
the
Feast
carnally
,
[
*
](A42886-e33790-b)
*
Observa
diem
Sabbati
,
non
carnaliter
,
non
Judaicis
deliciis
,
qui
otio
abutuntur
ad
nequitiam
,
melius
utique
tota
die
soderent
quam
tota
die
saltarent
.
Aug.
in
Psal.
32.
as
S.
Augustin
says
,
and
after
the
manner
of
the
Jews
,
who
abuse
the
repose
of
the
Holy
Days
by
committing
Evil
,
and
who
would
be
less
culpable
,
in
Tilling
the
Earth
all
day
,
than
in
spending
it
in
Jollities
.
Others
busie
themselves
on
Sundays
in
bad
Actions
,
as
in
Debauchery
,
in
Drunkenness
,
in
immodest
Words
,
in
Quarrels
,
in
Sights
,
in
Plays
of
Hazard
,
and
other
like
Disorders
,
which
change
the
Feasts
of
God
into
the
Solemnities
of
the
Devil
,
and
which
afford
a
Subject
of
Joy
[
a
](A42886-e33840-b)
a
Viderunt
eam
hostes
&
deriserunt
Sabbata
ejus
.
1
Thren.
1.
to
those
wicked
Spirits
,
as
they
are
the
Object
[
b
](A42886-e33860-b)
b
Solemnitates
vestras
odit
anima
mea
.
Isa.
of
abomination
to
God
,
according
to
the
Testimony
of
the
Sacred
Scripture
.
Be
not
therefore
of
the
number
of
all
those
,
1.
Being
that
the
greatest
Hindrance
of
the
Sanctification
of
Feasts
is
Sin
,
[
*
](A42886-e33920-b)
*
Certum
est
,
quia
qui
peccat
,
&
agit
diem
peccati
,
non
potest
agere
diem
festum
.
Ibid.
Orig
.
num.
15.
He
who
sins
(
says
Origen
)
Celebrates
a
Feast
of
Sin
,
and
not
a
holy
Day
of
God.
If
the
Fault
of
him
who
gather'd
a
few
Sticks
upon
the
Sabbath
was
judg'd
so
great
,
that
he
deserv'd
to
be
ston'd
to
death
by
the
Commandment
of
God
himself
;
what
Crime
will
it
be
to
violate
the
Sanctity
of
a
Sunday
with
a
mortal
Sin
?
If
a
servil
Work
,
which
is
not
bad
of
it self
,
is
esteem'd
contrary
to
the
Holiness
of
a
Sabbath
,
how
much
more
a
Sin
,
which
infinitely
dishonors
God
which
profanes
the
Sanctity
of
his
living
Temple
,
and
which
is
the
most
servil
of
all
Actions
?
because
by
servil
Works
we
Serve
but
Men
,
and
by
Sin
we
render
our selves
the
Servants
of
Sin
,
and
Slaves
of
the
Devil
,
according
to
that
Sentence
of
the
Son
of
God
,
[
*
](A42886-e33980-b)
*
Joh.
8.34
.
Servi
estis
ejus
cui
obeditis
,
sive
peccati
ad
mortem
,
sive
obedientiae
ad
justitiam
.
Rom.
6.
A
quo
quis
superatus
est
,
hujus
es
servus
.
2
Pet.
2.
Qui
facit
peccatum
servus
est
peccati
;
and
after
him
of
his
Apostle
.
2.
Examine
carefully
your
Conscience
upon
Sundays
,
and
purge
the
Sins
of
the
past
Week
by
Contrition
,
and
good
Works
,
and
frequently
by
receiving
the
Sacraments
.
Approach
to
them
as
often
as
you
can
upon
these
Days
,
but
particularly
when
you
have
the
least
doubt
of
being
in
the
Grace
of
God
;
never
fail
of
that
in
this
Occasion
.
You
would
not
upon
a
Feast-day
appear
before
the
Eyes
of
Men
with
sordid
and
torn
Cloaths
;
on
the
contrary
you
Dress
your self
more
decently
for
Respect
to
the
Day
;
and
dare
you
appear
before
God
on
the
same
Day
with
a
Soul
defil'd
with
Sin
?
We
adorn
more
richly
the
Altars
and
material
Temples
to
Honor
God
on
those
Days
,
and
will
you
permit
your
Soul
,
the
living
Temple
of
God
,
to
remain
in
a
State
which
infinitely
displeases
him
,
and
causes
a
horror
to
him
?
[
a
](A42886-e34060-b)
a
Quid
prodest
honestatis
formam
praeferens
cultus
exterior
,
si
interiora
hominis
aliquorum
sordeant
contaminatione
vitiorum
.
S.
Leo.
Ser
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
](A42886-e34130-b)
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
.
[
*
](A42886-e34190-b)
*
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
](A42886-e34250-b)
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
](A42886-e34270-b)
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
](A42886-e34300-b)
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
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
[
*
](A42886-e34430-b)
*
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
[
*
](A42886-e34520-b)
*
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
;
[
*
](A42886-e34600-b)
*
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
.
Postea
surgimus
simul
omnes
,
&
preces
fundimus
:
&
precibus
peractis
,
panis
offertur
&
vinum
&
aqua
,
&
Praepositus
quantum
potest
,
preces
&
gratiarum
actiones
fundit
,
&
populus
faustè
acclamat
,
Amen
.
Et
distributio
&
communicatio
fit
oblatorum
unicuique
;
absentibus
autem
per
Diaconum
mittitur
;
caeterum
qui
copiosiores
sunt
&
volunt
pro
arbitrio
suo
quod
visum
est
contribuant
,
&
quod
ita
colligitur
apud
Praepositum
de
ponitur
,
atque
ille
opitulatur
pupillis
&
viduis
&
his
qui
propter
morbum
aut
alium
casum
egent
,
quique
in
vinculis
sunt
&
peregrinis
,
&
ut
verbo
dicam
,
indigentium
is
omnium
curator
est
.
S.
Justin
.
Apol.
2.
On
the
Day
which
is
call'd
Sunday
,
there
are
assembled
all
those
who
live
in
the
Town
or
Country
,
and
there
are
read
the
Book
of
the
Apostles
,
or
the
Writings
of
the
Prophets
,
according
as
time
permits
.
After
the
Reading
,
he
who
Presides
makes
a
Discourse
,
by
which
he
Instructs
the
People
,
and
Exhorts
them
to
Practise
those
excellent
things
which
were
read
:
Afterwards
we
all
rise
,
and
offer
our
Prayers
to
God.
These
things
being
finish'd
,
there
is
an
Oblation
made
of
Bread
,
Wine
and
Water
,
the
Celebrant
continuing
his
Prayers
and
Thanksgiving
,
the
People
answering
by
their
Acclamations
,
Amen
.
Then
is
perform'd
the
Distribution
and
Communication
of
the
holy
Mysteries
to
every
one
present
.
Lastly
,
those
who
are
more
wealthy
,
give
their
Alms
,
which
are
gather'd
,
and
sent
into
the
Hands
of
the
Superior
,
who
employs
them
to
the
Necessities
of
the
Poor
,
of
whom
he
is
to
take
a
care
.
Tertullian
in
his
Apologetick
,
Chap.
36.
says
,
[
*
](A42886-e34650-b)
*
Coimus
in
coenam
&
congregationem
,
ut
ad
Deum
quasi
manufacta
precationibus
ambiamus
orantes
;
haec
vis
Deo
grata
est
.
Coimus
ad
literarum
divinarum
commemorationem
,
si
quid
praesentium
temporum
qualitas
aut
praemonere
cogit
,
aut
recognoscere
.
Certe
fidem
sanctis
vocibus
poscimus
,
spem
erigimus
,
fiduciam
figimus
,
Disciplinam
Praeceptorum
nihilominus
inculcationibus
densamus
.
Ibidem
etiam
exhortationes
,
castigationes
censura
divina
.
Nam
&
judicatur
magno
cum
pondere
,
ut
apud
certos
de
Dei
conspectu
,
summumque
suturi
judicii
praejudicium
est
.
Si
quis
ita
deliquit
ut
a
congregatione
,
&
conventus
,
&
omnis
sancti
commercii
relelegetur
.
Tertul.
Apol.
cap.
39.
That
the
Christians
assembled
together
in
Companies
,
forming
as
it
were
a
Body
of
an
Army
,
wherein
by
their
Prayers
they
encounter
with
God
,
to
whom
this
kind
of
violence
is
very
pleasing
.
In
these
Meetings
something
of
Scripture
is
read
,
which
serves
to
nourish
Faith
,
to
raise
Hope
,
and
strengthen
the
Courage
of
the
Faithful
.
There
are
made
necessary
Exhortations
and
Admonitions
to
every
one
;
And
also
when
any
one
had
committed
a
Fault
that
deserv'd
Chastisement
,
he
was
punish'd
by
being
excluded
from
the
entrance
into
these
holy
Places
of
Assemblies
,
which
was
accounted
one
of
the
greatest
Punishments
.
Afterwards
he
speaks
of
Alms
which
are
there
given
for
the
Relief
of
the
Poor
and
Afflicted
.
Concerning
which
we
must
take
notice
,
that
during
the
Three
first
Ages
of
the
Church
,
wherein
She
liv'd
amongst
Persecutions
,
it
frequently
happen'd
that
the
Christians
had
not
any
appointed
Places
,
at
least
public
,
wherein
to
make
their
Congregations
,
but
perform'd
them
in
private
Houses
,
or
often
in
secret
.
But
after
it
pleas'd
God
to
give
Peace
and
Liberty
to
the
Church
under
Christian
Emperors
,
they
began
boldly
to
build
Churches
,
where
the
Faithful
assembled
on
Sundays
and
Feasts
,
under
the
Conduct
of
a
Pastor
,
who
was
given
them
to
have
a
care
of
their
Souls
.
It
was
then
when
the
use
of
Parishes
and
of
the
Parochial
Mass
on
these
holy
Days
became
to
appear
in
its
lustre
;
and
since
that
time
it
hath
always
been
conserv'd
in
the
Churches
,
and
recommended
to
the
Faithful
with
much
care
,
as
a
thing
necessary
for
the
Service
of
God
,
and
the
Salvation
of
Souls
,
for
the
the
Instruction
of
People
,
and
Conduct
of
Manners
;
and
to
conserve
the
Order
and
Discipline
of
the
Church
,
it
hath
been
also
commanded
as
a
thing
of
Obligation
.
This
appears
in
the
greatest
part
of
Councils
,
as
well
General
as
Particular
,
which
have
been
held
since
,
and
lately
in
the
Council
of
Trent
,
which
renewing
and
relying
upon
the
former
,
in
the
22th
Session
,
Orders
Bishops
to
[
*
](A42886-e34740-b)
*
Moneant
etiam
eundem
populum
,
ut
frequentes
ad
suas
parochias
saltem
diebus
dominicis
,
&
majoribus
festis
accedant
.
Concil.
Trid.
Sess
.
22.
Moneat
Episcopus
populum
diligenter
teneri
unumquemque
Parochiae
suae
interesse
,
ubi
commodè
id
fieri
potest
.
Sess.
24.
cap.
4.
advertize
their
People
to
go
frequently
to
their
Parishes
,
at
least
upon
Sundays
and
solemn
Feasts
,
and
to
constrain
them
thereto
by
Ecclesiastical
Censures
.
And
in
the
24th
Session
it
Ordains
also
,
That
Bishops
carefully
admonish
their
People
,
that
every
one
is
oblig'd
to
be
present
at
the
Parish
,
to
hear
there
the
Word
of
God
,
when
it
can
be
perform'd
without
considerable
Inconvenience
.
This
is
the
Institution
of
Parishes
and
Parochial
Masses
;
from
whence
it
is
easie
to
gather
Three
things
,
from
the
ignorance
of
which
doth
spring
the
Contempt
which
is
offer'd
to
them
,
viz.
their
Antiquity
,
End
,
and
Obligation
.
They
are
as
ancient
as
the
Church
her self
.
Their
End
,
to
Govern
the
Christian
People
with
Order
,
and
Ease
,
every
one
having
his
proper
Pastor
to
watch
over
his
Salvation
,
and
every
Pastor
his
Church
,
which
is
as
it
were
his
Flock
,
where
the
Sheep
are
assembled
to
receive
their
Spiritual
Sustenance
,
the
cure
of
their
Distempers
,
Instructions
and
necessary
Admonitions
;
briefly
,
to
hear
by
his
Voice
,
that
of
the
Sovereign
Pastor
of
Souls
,
whose
Place
he
represents
.
And
as
to
the
Obligation
,
it
is
sufficient
to
manifest
by
the
End
of
that
Instruction
so
necessary
for
the
Salvation
of
Souls
,
and
Decrees
of
Councils
so
often
repeated
,
make
it
appear
that
it
is
very
strict
,
and
that
without
a
great
and
just
Cause
,
one
cannot
be
therein
dispensed
.
Things
being
thus
,
is
it
not
a
thing
worthy
of
astonishment
,
to
see
so
holy
and
necessary
an
Institution
neglected
and
despis'd
after
such
a
manner
,
that
it
seems
as
if
Parishes
were
but
for
a
few
of
the
meaner
sort
,
for
aged
Men
,
and
young
Girls
?
and
that
Christians
should
now
adays
contemn
a
thing
,
the
privation
whereof
was
heretofore
a
Punishment
for
the
greatest
Crimes
.
This
Contempt
befalls
many
for
different
Reasons
.
Some
do
it
out
of
a
pure
want
of
Devotion
,
which
makes
them
apprehend
the
length
of
the
Parish
Mass
upon
a
Day
dedicated
to
Piety
,
and
seek
a
short
one
that
they
may
employ
the
remainder
of
the
Holy
Day
in
Idleness
,
in
Vanities
and
Recreations
.
What
shame
is
it
for
Christians
to
make
so
little
account
of
the
sanctification
of
Feasts
,
of
the
Ordinances
of
God
and
of
his
Church
,
and
of
their
own
Salvation
,
that
they
should
rather
choose
miserably
to
spend
the
time
of
the
Service
of
God
in
Fooleries
,
than
to
employ
it
in
the
Divine
Honor
,
and
the
sanctification
of
their
Souls
,
and
to
learn
something
for
their
Salvation
?
It
is
a
deplorable
Disorder
which
made
St.
Augustin
say
,
Aug.
Serm.
251.
that
those
who
employ
thus
the
holy
Time
of
Sundays
,
are
fetter'd
and
enslav'd
to
the
Service
of
the
Devil
,
when
they
ought
to
addict
themselves
to
Prayer
,
and
to
lament
for
their
Sins
in
the
sight
of
God
from
the
bottom
of
their
Hearts
.
Others
despise
this
Obligation
by
a
secret
Pride
,
which
makes
them
affect
a
certain
Liberty
to
go
where
they
please
on
those
Holy
Days
,
a
Liberty
which
is
rather
a
Licentiousness
,
and
a
Rebellion
to
the
Orders
of
the
Church
,
[
*
](A42886-e34910-b)
*
O
libertas
servitute
omni
servitior
!
quae
me
pessime
addicat
superbiae
servituti
;
plus
timeo
dentes
lapi
quam
virgam
Pastoris
:
Advertens
nimirum
cruenta
bestia
quae
circuit
quaerens
quem
devoret
,
elongatam
custodiam
;
heu
statim
incidit
in
praesumptorem
.
S.
Bern.
Epist.
4.
and
which
S.
Bernard
says
is
to
be
a
Servant
of
the
greatest
sort
of
Slavery
;
because
by
this
Liberty
flying
the
Sight
and
Conduct
of
their
Pastor
,
they
wander
,
and
fall
to
be
a
Prey
for
Wolves
,
that
is
,
into
a
great
disorder
of
Life
;
the
Devil
never
having
more
advantage
to
seise
upon
a
Soul
,
than
when
she
is
not
directed
nor
observ'd
by
any
one
,
as
the
same
Saint
takes
notice
.
There
are
others
who
excuse
themselves
by
reason
of
their
Affairs
;
But
it
is
a
very
strange
thing
,
that
Christians
,
who
have
no
Affair
of
greater
Importance
than
their
Salvation
,
after
they
have
employ'd
all
the
Week
in
temporal
Occupations
,
should
not
allot
the
Sunday
,
which
God
hath
reserv'd
for
his
Service
to
the
Divine
Worship
,
and
Salvation
of
their
Souls
.
This
Excuse
is
very
common
,
but
not
to
be
allow'd
,
neither
will
it
be
accepted
in
the
sight
of
God.
I
would
gladly
ask
those
Persons
,
whether
they
pretend
to
be
exempt
from
the
Sanctification
of
the
Sunday
?
God
hath
given
Six
Days
to
Men
to
Labor
,
he
would
have
us
rest
upon
the
Seventh
Day
,
to
apply
our selves
entirely
to
religious
Actions
,
and
particularly
to
Three
;
To
give
him
Honor
,
To
sanctifie
our
Souls
,
And
to
Meditate
upon
the
eternal
Repose
which
we
must
purchase
in
this
Life
.
I
demand
,
where
is
that
ceasing
from
Labor
,
and
that
application
to
pious
things
?
and
whether
this
be
to
sanctifie
a
Holy
Day
,
or
rather
employ
it
totally
in
Business
,
except
the
time
of
a
short
Mass
,
oftentimes
heard
with
a
Mind
full
of
distractions
?
I
beseech
those
who
live
thus
,
to
make
the
following
Reflection
,
and
consider
well
that
Admonition
of
S.
Austin
,
in
the
place
which
I
have
already
cited
,
where
he
says
,
[
*
](A42886-e34980-b)
*
Ideo
à
sanctis
patribus
nostris
constitutum
est
Christianis
&
mandatum
ut
in
solemnitatibus
sanctorum
,
&
maxime
in
dominicis
diebus
otium
haberent
&
à
terreno
negotio
vacarent
,
ut
paratiores
&
promptiores
essent
,
ad
divinum
cultum
cum
non
haberent
quod
eos
inde
retardaret
incommodum
,
relinquerentque
eo
tempore
terrenam
sollicitudinem
quo
facilius
possent
Dei
intendere
voluntatem
.
Inde
ipse
Dominus
per
Prophetam
dicit
,
vacate
&
videte
,
quoniam
ego
sum
Deus
.
At
hi
qui
diversis
curis
ac
negotiis
implicati
hanc
sententiam
Dei
spernunt
,
timeo
quod
in
futuro
judicio
illis
januam
Domini
pulsantibus
,
Dominus
respondeat
.
Amen
dico
vobis
,
nescio
vos
,
discedite
à
me
omnes
qui
operamini
iniquitatem
,
&
qui
modo
Deum
quaerere
negligunt
,
ab
ipso
tunc
respuantur
.
Aug.
Serm.
251.
Christians
are
commanded
to
repose
upon
Festival
Days
,
and
principally
upon
Sundays
,
to
be
the
better
dispos'd
to
the
Service
of
God
,
and
to
cease
upon
those
Days
from
temporal
Affairs
,
that
they
may
apply
themselves
more
easily
to
God
,
as
he
himself
exhorts
us
by
that
Saying
of
the
Prophet
,
Cease
from
Labor
,
and
consider
that
I
am
God
;
but
those
who
by
the
Embroilment
of
Cares
and
Affairs
,
contemn
this
Exhortation
of
God
,
and
refuse
to
apply
themselves
to
holy
Things
,
give
us
a
great
reason
to
doubt
,
that
at
the
Day
of
Judgment
,
when
they
shall
knock
at
the
Gate
,
it
will
be
answer'd
them
,
I
know
you
not
,
be
gon
from
hence
,
you
who
work
Iniquity
;
and
that
thus
they
shall
be
then
rejected
by
God
,
as
they
were
negligent
in
searching
after
him
,
when
it
was
in
their
power
.
In
fine
,
there
are
others
who
absent
themselves
from
their
Parishes
on
Sundays
and
solemn
Feasts
,
under
pretence
of
Piety
,
some
saying
that
they
have
more
Devotion
elsewhere
than
in
the
Parish
;
others
by
reason
of
some
Congregation
or
Confraternity
which
hinders
them
from
being
present
there
;
others
have
their
Ghostly
Father
somewhere
else
.
But
the
First
ought
to
know
,
that
the
sensible
Devotion
is
not
always
the
most
solid
,
it
having
frequently
more
of
Imagination
than
of
Truth
;
and
what
they
say
they
have
,
which
makes
them
neglect
and
depart
from
the
Orders
of
the
Church
,
is
not
a
Devotion
,
but
rather
an
Illusion
.
Concerning
the
Second
,
I
maintain
,
that
it
is
an
Abuse
to
prefer
the
Works
of
Counsel
before
those
of
Obligation
;
and
that
God
loves
Obedience
better
than
Sacrifice
;
that
is
,
the
Works
commanded
,
better
than
the
Devotions
which
come
from
our
proper
Inclination
:
And
that
it
is
a
strange
thing
,
that
there
being
so
many
other
times
in
the
Week
,
and
on
the
Feasts
themselves
to
satisfie
their
free
Devotions
,
one
should
employ
therein
the
Days
,
and
even
Hours
,
which
are
dedicated
to
the
Duties
of
the
Parish
.
To
the
Third
I
answer
,
that
it
were
often
better
for
them
to
have
their
Confessor
in
the
Parish
,
altho'
it
were
only
to
practise
Submission
,
and
give
good
Example
in
this
Action
.
But
if
for
good
and
solid
Reasons
they
Confess
themselves
to
others
,
which
they
ought
to
do
as
often
as
is
possible
by
the
Advice
of
their
Pastor
,
they
ought
to
manage
their
time
so
well
,
that
this
freedom
which
is
allow'd
them
,
may
not
hinder
them
from
assisting
at
the
Parish
upon
Holy
Days
,
and
giving
there
the
Example
and
Edification
which
the
Church
requires
of
them
.
For
Conclusion
,
Theotime
,
I
exhort
you
to
be
faithful
and
diligent
in
your
Parish
Church
,
and
not
to
absent
your self
for
any
of
the
Reasons
I
have
spoken
.
Consider
her
as
your
Mother
,
who
hath
brought
you
sort
to
Jesus
Christ
by
holy
Baptism
,
and
Educated
you
in
Christianity
:
She
is
charged
with
the
care
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
,
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
](A42886-e35270-b)
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
](A42886-e35300-b)
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
.
[
*
](A42886-e35350-b)
*
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
:
[
*
](A42886-e35420-b)
*
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
,
[
*
](A42886-e35490-b)
*
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
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
.
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
,
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
.
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
,
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
.
For
if
we
regard
its
Causes
,
it
proceeds
from
Pride
,
If
we
consider
its
Effects
,
For
this
reason
the
Sacred
Scripture
in
many
places
,
and
principally
in
the
Proverbs
,
where
it
Instructs
more
particularly
young
People
,
speaks
so
effectually
against
this
Vice
,
as
being
one
of
the
greatest
Obstacles
of
their
Salvation
,
and
exhorts
so
frequently
young
Persons
willingly
to
receive
Instructions
,
Counsels
and
Admonitions
.
As
for
Instructions
,
it
says
,
That
[
a
](A42886-e35920-b)
a
Sapientiam
&
disciplinam
qui
abjicit
,
infelix
est
.
Sa.
3.
he
who
rejects
Wisdom
and
Instruction
is
misfortunate
.
[
b
](A42886-e35950-b)
b
Sapiens
corde
praecepta
suscipiet
,
stultus
caeditur
labiis
.
Prov.
10.
The
Wise
receives
Precepts
in
his
Heart
,
and
the
Vnwise
cannot
endure
Instruction
.
[
c
](A42886-e35980-b)
c
Cor
iniqui
inquirit
mala
;
cor
autem
rectum
inquirit
Scientiam
.
Prov.
27.
The
Heart
of
the
Wicked
seeks
Evil
,
and
the
Heart
of
the
Just
searches
after
Science
.
[
d
](A42886-e36010-b)
d
Vidisti
hominem
sapientem
sibi
videri
?
magis
illo
spem
habebit
insipiens
.
Prov.
26.
There
is
more
Amendment
expected
from
a
Fool
,
than
from
him
who
thinks
himself
Wise
.
As
for
Counsels
it
says
,
That
[
e
](A42886-e36050-b)
e
Via
stulti
recta
in
oculis
ejus
,
qui
autem
sapiens
est
,
audit
consilia
.
Prov.
12.
the
Fool
thinks
all
well
that
he
does
,
but
the
Wise
hearkens
to
Counsels
.
[
f
](A42886-e36080-b)
f
Qui
confidit
in
corde
suo
stultus
est
,
qui
autem
graditur
sapienter
,
ipse
salvabitur
.
Prov.
28
,
He
who
confides
in
his
own
Heart
,
that
is
,
in
his
own
Mind
and
Conduct
,
is
a
Fool
;
and
he
who
walks
wisely
shall
be
sav'd
.
[
g
](A42886-e36120-b)
g
Audi
consilium
&
suscipe
disciplinam
,
ut
sis
sapiens
in
novissimis
tuis
.
Prov.
19.
Give
ear
,
says
it
,
to
Counsel
,
receive
Instruction
,
that
you
may
be
Wise
at
the
end
of
your
Days
.
What
doth
it
not
say
of
Reprehensions
?
It
says
,
That
[
h
](A42886-e36170-b)
h
Qui
diligit
disciplinam
.
diligit
scientiam
;
qui
autem
odit
increpationem
,
insipiens
est
.
Prov.
12.
he
who
loves
Discipline
,
loves
Science
,
and
he
who
hates
Reprehension
is
a
Fool.
[
i
](A42886-e36200-b)
i
Non
amat
pestilens
eum
qui
se
corripit
,
nec
ad
sapientes
graditur
.
Prov.
15.
The
wicked
doth
not
love
him
who
reproves
him
,
neither
doth
he
seek
the
Conversation
of
the
Wise
.
[
k
](A42886-e36230-b)
k
Qui
abjicit
disciplinam
,
despicit
animam
suam
;
qui
autem
acquiescit
increpationibus
possessor
est
cordis
.
Ibid.
He
who
hath
rejected
Discipline
,
despises
his
own
Soul
;
he
who
yields
to
Reprehensions
,
possesses
his
Heart
.
[
l
](A42886-e36260-b)
l
Vir
impius
procaciter
obfirmat
vultum
suum
;
qui
autem
rectus
est
,
corrigit
viam
suam
.
Prov.
12.
An
impious
Man
never
blushes
,
but
the
Just
corrects
his
Ways
.
[
m
](A42886-e36290-b)
m
Cor
durum
male
habebit
in
novissimo
.
Eccl.
3.
An
obdurate
Heart
will
make
a
wicked
End.
[
n
](A42886-e36320-b)
n
Qui
increpationes
odit
,
morietur
.
Prov.
15.
He
who
hates
Reprehension
,
shall
die
.
But
above
all
,
take
notice
what
it
says
in
the
29th
Chapter
of
the
Proverbs
.
[
a
](A42886-e36380-b)
a
Viro
qui
corripientem
se
dura
cervice
contemnit
,
reprentinus
ei
superveniet
interitus
,
&
eum
sanitas
non
sequetur
.
Prov.
15.
A
sudden
destruction
which
never
shall
be
repair'd
,
will
befall
him
,
who
obstinately
contemns
Correction
.
What
can
be
said
more
to
shew
the
greatness
of
this
Impiety
,
and
raise
an
apprehension
of
the
heinousness
of
it
?
Wherefore
,
Theotime
,
have
a
care
of
this
Vice
,
as
of
one
of
the
greatest
Impediments
of
your
Salvation
;
acknowledge
it
if
you
be
infected
with
it
,
and
use
all
the
Endeavors
possible
to
be
cur'd
,
and
to
get
a
tractable
Mind
,
which
loves
to
be
Instructed
,
Counsell'd
,
Reprov'd
,
and
Exhorted
to
Good.
Now
to
obtain
it
,
this
is
what
you
must
do
.
1.
Beg
daily
of
God
this
Spirit
,
and
demand
it
earnestly
,
as
a
thing
most
important
,
and
on
which
all
our
Good
depends
.
2.
Keep
always
in
your
Mind
that
excellent
Advertisement
of
wise
Solomon
;
[
p
](A42886-e36460-b)
p
Nunc
ergo
,
fili
mi
,
audi
me
,
&
ne
recedas
à
verbis
oris
mei
:
ne
gemas
in
novissimis
,
&
dicas
;
cur
detestatus
sum
disciplinam
,
&
increpationibus
non
acquievit
cor
meum
,
nec
audivi
vocem
docentium
me
,
&
magistris
non
inclinavi
aurem
meam
?
Prov.
5
Son
,
hearken
to
me
,
and
depart
not
from
my
Counsels
,
lest
at
the
end
of
your
Life
you
be
constrain'd
to
lament
,
and
be
sorry
for
your
Vntractableness
,
saying
,
Why
have
I
refus'd
to
be
Directed
?
Why
have
I
not
willingly
receiv'd
Corrections
?
Why
have
I
not
hearkned
to
the
Voice
of
those
who
have
Instructed
me
,
and
why
am
not
I
made
Tractable
and
Obedient
to
my
Masters
?
But
alas
,
Theotime
,
it
will
be
too
late
to
be
sorry
then
,
when
it
shall
have
happen'd
to
you
,
and
when
there
will
be
no
remedy
.
3.
Perswade
your self
,
4.
Love
to
be
Instructed
in
Vertue
,
and
be
inclin'd
to
learn
Good
willingly
of
any
one
.
Ask
Counsel
freely
,
even
in
those
things
,
wherein
you
think
you
have
sufficient
understanding
.
O
what
an
excellent
Maxim
is
that
,
to
do
all
things
with
Counsel
!
It
is
the
Maxim
of
the
Wiseman
;
Son
,
do
nothing
without
Counsel
,
and
you
will
not
repent
when
the
Work
is
done
.
Be
not
offended
when
you
are
reprov'd
for
your
Faults
.
S.
Hieron
.
in
cap.
5.
Amos.
It
is
a
great
Sin
(
says
S.
Jerom
)
to
hate
him
who
reprehends
you
,
principally
if
the
Correction
proceeds
from
the
Love
he
bears
you
.
Defend
not
your self
obstinately
,
it
is
the
sign
of
a
great
Pride
;
but
on
the
contrary
,
yield
humbly
to
a
Reproof
,
acknowledge
your
Fault
,
and
endeavor
to
amend
.
5.
Remember
,
that
Tractableness
doth
not
only
consist
in
willingly
receiving
Instructions
,
Counsels
,
Reprehensions
,
and
Exhortations
,
but
also
in
advantaging
your self
by
them
,
and
putting
them
in
practice
.
For
Conclusion
,
I
shall
give
you
that
excellent
Saying
of
S.
Jerom
;
[
*
](A42886-e36680-b)
*
Bonum
est
obedire
majoribus
,
parere
praeceptis
:
&
post
regulas
Scripturarum
vitae
suae
tramitem
ab
aliis
discere
,
Nec
praeceptore
uti
pessimo
,
scilicet
praesumptione
sua
.
Hieron
.
Epist.
ad
Demetriadem
de
virg.
servanda
.
It
is
good
to
obey
your
Elders
,
and
to
follow
the
Orders
of
Superiors
,
and
after
the
Rules
of
Scripture
,
learn
from
others
the
Path
of
Life
which
you
ought
to
follow
,
and
make
not
use
of
a
very
ill
Master
,
viz.
your
own
Presumption
.
CHAP.
IV.
The
Fourth
Obstacle
,
Inconstancy
.
IF
Untractableness
be
very
common
amongst
young
People
,
Inconstancy
in
Good
is
yet
more
frequent
,
and
it
puts
a
very
great
Impediment
to
your
Salvation
.
Some
young
Spirits
are
found
tractable
and
pliable
to
receive
Instructions
,
Counsels
,
and
Admonitions
,
but
there
are
few
who
are
firm
and
constant
to
observe
them
well
.
They
have
a
Spirit
subject
to
change
,
which
adheres
to
all
sorts
of
Objects
,
lets
it self
be
carry'd
away
by
all
its
first
Motions
,
be
tossed
by
divers
Passions
,
which
permit
it
not
to
continue
long
in
the
same
course
.
They
are
scarce
able
to
make
one
solid
Resolution
,
chiefly
in
that
which
concerns
Vertue
,
much
less
form
or
Exercise
it
when
it
is
made
,
the
first
Occasion
carries
them
away
,
and
makes
them
forget
all
their
good
Designs
.
If
Inconstancy
be
not
corrected
in
good
time
,
it
puts
a
great
Obstacle
to
the
Salvation
of
young
People
,
and
absolutely
hinders
them
from
learning
Vertue
.
Seed
cannot
take
root
in
a
moving
Sand
,
nor
Vertue
in
a
light
Mind
,
which
changes
upon
all
Occasions
.
For
this
reason
the
Wiseman
gives
you
that
admirable
Advertisement
,
Theotime
;
Turn
not
at
every
wind
,
go
not
into
every
way
,
be
firm
in
the
way
of
our
Lord
.
This
Inconstancy
in
God
springs
principally
from
three
Causes
.
1.
From
a
Levity
natural
to
that
Age
,
2.
It
springs
from
this
,
that
they
are
not
solidly
convinc'd
of
the
Importance
of
their
Salvation
,
and
of
the
necessity
they
have
of
addicting
themselves
to
Vertue
in
their
Youth
.
3.
It
comes
from
the
want
of
Conduct
,
and
from
this
,
that
they
not
being
capable
to
Conduct
themselves
,
take
not
the
Counsel
of
others
for
the
guidance
of
their
Life
,
or
if
they
take
it
,
it
is
but
for
a
short
time
,
they
soon
reject
it
,
abandon
themselves
to
the
Motions
of
their
inconstant
Mind
.
For
the
cure
of
this
Inconstancy
,
there
is
to
be
apply'd
a
Remedy
to
these
three
Causes
.
First
then
,
Secondly
,
Labor
to
fix
your
Mind
in
Piety
by
good
Thoughts
,
and
frequent
Reflections
on
your
Salvation
,
and
on
the
necessity
you
have
to
live
vertuously
in
your
Youth
;
the
reading
of
the
First
Part
of
this
Book
will
serve
for
that
end
.
Thirdly
,
But
above
all
,
beg
of
God
frequently
,
that
he
will
bestow
upon
you
a
Mind
constant
in
its
good
Resolutions
,
and
fix
you
in
Piety
by
the
Conduct
of
his
Grace
.
[
a
](A42886-e36960-b)
a
Perfice
gressus
meos
in
semitis
tuis
,
ut
non
moveantur
vestigia
mea
.
Psal.
16.
God
,
direct
my
Steps
,
that
is
,
my
Actions
,
in
the
Path
of
thy
Commandments
,
that
I
may
never
wander
out
of
it
.
Have
often
before
your
Eyes
that
excellent
Sentence
of
the
Wiseman
;
[
b
](A42886-e37000-b)
b
Homo
sanctus
in
sapientia
manet
,
sicut
sol
,
stultus
ut
Luna
mutatur
.
Eccl.
27.
A
religions
or
pious
Man
continues
fix'd
in
Vertue
,
like
the
Sun
,
which
never
loses
his
Light
;
but
the
Fool
,
that
is
,
a
Sinner
,
changes
like
the
Moon
,
which
is
not
constantly
in
the
same
State.
CHAP.
V.
The
Fifth
Obstacle
,
A
Shame
to
do
Good.
AMongst
the
Means
the
Devil
hath
invented
to
pervert
Souls
,
there
is
none
which
he
makes
a
greater
advantage
of
,
to
keep
them
securely
in
Vice
than
a
Shame
to
do
Good
;
a
Shame
by
which
he
deplorably
seduces
Mens
Minds
,
and
principally
young
Persons
;
who
being
by
the
tenderness
of
their
Age
more
apt
to
receive
the
Impressions
of
Fear
and
Shame
,
give
Occasion
to
that
miserable
Spirit
,
Tertul.
in
Apol.
maliciously
to
abuse
their
Facility
,
and
natural
Shamesac'dness
to
make
them
conceive
that
Shame
and
Confusion
in
respect
of
Piety
and
Vertue
,
which
was
only
made
for
Sin.
For
this
effect
he
puts
into
their
mind
these
false
and
vain
Imaginations
,
viz.
If
this
pernicious
Shame
hath
taken
possession
of
your
Mind
,
you
must
account
it
for
one
of
the
greatest
Obstacles
of
your
Salvation
;
and
if
you
labor
not
in
good
time
to
over
come
it
,
it
will
infallibly
destroy
you
.
Now
to
conquer
it
,
arm
your self
against
it
with
these
Reflections
.
1.
2.
Before
whom
do
you
blush
?
Before
the
Wicked
,
whose
Judgment
is
absolutely
perverted
,
who
judge
that
to
be
wicked
which
is
good
,
and
that
good
which
is
wicked
,
having
no
other
Rule
for
their
Opinion
than
their
deprav'd
Inclinations
.
If
they
contemn
you
,
it
is
because
they
hate
Vertue
,
and
those
who
follow
it
.
[
*
](A42886-e37210-b)
*
Execratio
peccatori
cultura
Dei.
Eccl.
1.32
.
Detestantur
stulti
eos
qui
fugiunt
mala
.
Prov.
13.20
.
Ambulans
recto
itinere
&
timens
dominum
despicitur
ab
eo
qui
infami
graditur
via
.
Prov.
14.2
.
The
Service
of
God
is
an
Execration
to
Sinners
,
says
the
Wiseman
.
Fools
detest
those
who
fly
from
Vice.
It
is
ordinary
,
that
he
who
walks
in
the
Path
of
Vertue
,
and
fears
God
,
should
be
despis'd
by
the
World
and
wicked
Persons
,
who
follow
the
infamous
Track
of
Vice.
If
the
Esteem
of
Men
move
you
,
why
seek
you
not
after
the
Esteem
of
wise
and
vertuous
Men
,
who
respect
and
honor
you
when
you
do
well
?
3.
Call
to
mind
that
dreadful
Menace
which
the
Son
of
God
gave
to
all
those
who
blush
at
his
Service
;
[
*
](A42886-e37280-b)
*
Qui
erubuerit
me
&
sermones
meos
,
hunc
filius
hominis
erubescet
,
cum
venerit
in
majestate
sua
.
Luc.
9.
He
who
shall
be
asham'd
of
me
,
and
my
words
,
I
will
be
asham'd
of
him
when
I
shall
come
in
glory
;
that
is
,
he
will
not
acknowledge
them
for
his
.
Remember
that
fearful
Confusion
which
at
the
Day
of
Judgment
will
cover
the
Face
of
those
who
have
blush'd
in
this
Life
at
the
Service
of
God
,
when
their
Sins
shall
be
expos'd
to
the
view
of
the
whole
World
;
and
that
for
the
Shame
they
had
for
Vertue
.
[
*
](A42886-e37310-b)
*
Dabo
vobis
in
opprobrium
sempiternum
&
ignominiam
aeternam
quae
nunquam
oblivione
delebitur
.
Jer.
23.
v.
40.
they
shall
be
abandon'd
to
an
eternal
Disgrace
and
Confusion
,
which
shall
never
be
blotted
out
of
the
memory
of
the
Angels
and
Saints
,
as
the
Scripture
testifies
.
O
dear
Child
,
demand
frequently
of
God
,
CHAP.
VI.
The
Sixth
Obstacle
,
Wicked
Company
.
ARTICLE
I.
How
hurtful
it
is
.
O
dear
Theotime
,
how
should
I
rejoyce
,
if
I
had
Eloquence
enough
to
make
you
comprehend
,
and
all
those
of
your
Age
understand
the
greatness
of
this
Impediment
of
your
Salvation
,
and
clearly
set
before
your
Eyes
the
multitude
of
young
People
who
are
daily
ruin'd
by
wicked
Company
.
It
is
in
this
where
ordinarily
the
Devil
sets
his
Snares
for
Youth
;
O
God!
is
it
possible
that
this
malignant
Spirit
finds
no
Instruments
more
powerful
to
destroy
Men
,
than
Men
themselves
?
nor
to
make
use
of
as
Servants
and
Ministers
to
execute
against
their
own
Brethren
,
the
Rage
he
has
conceiv'd
against
them
,
and
the
Design
he
hath
laid
to
draw
them
,
together
with
himself
into
Eternal
Damnation
?
I
know
not
whether
I
should
most
deplore
,
those
who
contribute
by
their
Discourses
or
Examples
to
the
ruin
of
others
,
or
those
who
suffer
themselves
to
be
perverted
by
them
for
want
of
flying
and
avoiding
their
Conversation
,
more
than
those
infected
with
the
Plague
.
Concering
the
First
,
[
a
](A42886-e37480-b)
a
Noli
cibo
tuo
perdere
pro
quo
Christus
mortuus
est
.
Rom.
14.
are
not
they
sadly
miserable
,
to
destroy
by
their
Conversation
those
for
whom
Jesus
Christ
hath
Dy'd
?
as
if
it
were
not
sufficient
to
damn
themselves
,
[
b
](A42886-e37510-b)
b
Errantes
&
in
errorem
mittentes
.
2
Tim.
3.
but
also
to
be
the
cause
of
Damnation
of
their
Brethren
;
to
be
the
Author
of
their
Depravation
,
and
of
an
infinite
number
of
Sins
which
they
commit
;
to
be
the
Instruments
of
the
Malice
of
the
Devils
,
and
perform
by
themselves
the
Office
of
that
detestable
Fiend
,
which
is
to
move
Men
to
Sin
,
and
precipitate
them
into
hell
.
[
c
](A42886-e37530-b)
c
Vox
sanguinis
fratris
tui
clamat
ad
me
de
terra
.
Gen.
4.
Sanguinem
ejus
de
manu
tua
requiret
.
Ezech.
3.
Wretched
Cain
,
you
shall
answer
for
the
Souls
of
your
Brethren
;
the
voice
of
their
Blood
which
you
have
spilt
,
that
is
,
of
their
Salvation
which
you
have
ruin'd
,
cries
to
God
for
Vengeance
against
you
;
he
will
seek
for
it
from
your
hands
,
you
must
render
him
an
account
of
it
,
Soul
for
Soul.
[
d
](A42886-e37570-b)
d
Vae
homini
illi
per
quem
scandalum
venit
.
Matth.
18.
Wo
,
wo
,
says
the
Son
of
God
,
to
that
Man
by
whom
Scandal
happens
.
And
as
for
the
others
,
are
not
they
much
to
be
deplor'd
,
to
permit
themselves
thus
misfortunately
to
be
abus'd
,
and
perverted
by
the
Conversation
of
the
Wicked
?
which
often
befalls
them
after
they
have
been
well
advertis'd
,
that
there
is
nothing
more
dangerous
for
Youth
than
wicked
Company
;
that
that
is
the
Rock
where
many
are
irreparably
Shipwreckt
,
and
also
frequently
when
they
had
made
Experience
of
it
themselves
,
to
the
great
detriment
of
their
Salvation
.
After
all
this
,
not
to
avoid
these
Precipices
,
but
to
go
wilfully
without
fear
into
these
Companies
,
which
they
ought
to
shun
more
than
Death
it self
,
O
God!
what
a
deplorable
Blindness
is
it
.
I
conjure
you
in
the
Name
of
God
,
dear
Theotime
,
to
have
a
care
of
this
Impediment
of
your
Salvation
,
and
not
thus
miserably
lose
your self
for
want
of
Precaution
;
Or
to
speak
more
properly
,
it
is
not
I
who
make
this
Exhortation
to
you
,
but
the
Holy
Ghost
.
Hearken
to
the
Prophets
,
who
cry
out
to
all
those
who
desire
to
be
sav'd
;
Retire
,
retire
,
depart
from
Sinners
,
[
a
](A42886-e37650-b)
a
Pollutum
nolite
tangere
.
Isa.
12.
touch
not
that
which
is
unclean
.
[
b
](A42886-e37680-b)
b
Fugite
de
medio
Babilonis
&
salvet
unusquisque
animam
suam
,
Jer.
51.
Fly
from
the
midst
of
Babylon
,
and
let
every
one
apply
his
thoughts
to
the
Salvation
of
his
Soul.
Give
ear
to
the
Wiseman
,
who
exhorts
you
with
a
Fatherly
Affection
;
[
c
](A42886-e37720-b)
c
Fili
mi
,
si
te
lactaverint
peccatores
,
ne
quiescas
eis
,
si
dixerint
veni
nobiscum
,
ne
ambules
cum
eis
.
Pro.
1.
Son
,
if
Sinners
entire
thee
,
consent
not
:
If
they
say
,
Come
with
us
,
O
my
Child
,
walk
not
in
the
way
with
them
,
restrain
thy
foot
from
their
path
;
for
their
feet
run
to
evil
,
and
make
hast
to
shed
blood
.
And
afterwards
he
says
,
[
d
](A42886-e37750-b)
d
Ne
delecteris
in
semitis
impiorum
,
nec
tibi
placeat
malorum
via
.
Fuge
ab
ea
,
ne
transeas
per
eam
,
declina
&
desere
eam
.
Ibid.
cap.
4.
Take
not
pleasure
to
follow
the
wicked
,
nor
be
delighted
with
the
ways
of
the
impious
;
fly
from
them
,
and
walk
not
in
that
road
,
decline
and
depart
far
from
it
.
ARTICLE
II.
How
there
are
two
things
hurtful
in
wicked
Company
,
Discourse
and
Example
.
The
same
holy
Spirit
doth
admonish
you
,
that
there
are
two
things
in
the
Conversation
of
the
Wicked
which
we
must
stand
in
dread
of
,
their
Discourse
and
Example
.
As
for
the
Discourses
,
S.
Paul
the
Apostle
cries
out
aloud
to
all
,
[
a
](A42886-e37860-b)
a
Nolite
seduci
,
corrumpunt
mores
bonos
colloquia
prava
.
2.
Cor.
15.
Permit
not
your selves
to
be
seduc'd
;
for
wicked
Discourses
corrupt
good
Manners
.
[
b
](A42886-e37880-b)
b
Prophana
autem
&
inani-loquia
devita
,
multum
enim
proficiunt
ad
impietatem
.
2
Tim.
2.
Avoid
(
says
he
to
Timothy
)
the
prophane
Discourses
of
the
Impious
,
for
they
advance
Wickedness
.
[
c
](A42886-e37910-b)
c
Lingua
ignis
est
universitas
iniquitatis
,
inflammat
rotam
nativitatis
nostrae
inflammata
à
gehenna
.
Jacob.
3.
S.
James
says
,
that
The
Tongue
is
a
Fire
,
which
being
enkindled
from
Hell
,
inflames
Souls
with
Sin.
[
d
](A42886-e37950-b)
d
Sepulchrum
patens
est
guttur
eorum
.
Psal.
5.
David
says
,
that
The
Mouth
of
Sinners
is
an
open
Sepulchre
,
from
whence
issue
noisom
Stenches
to
infect
Souls
.
[
e
](A42886-e37980-b)
e
Acuerunt
linguas
suas
sicut
serpentis
,
venenum
aspidum
sub
labiis
corum
.
Psal.
139.
That
the
Wicked
have
a
Tongue
of
a
Serpent
,
and
carry
the
Poison
of
Asps
in
their
Lips
;
by
which
they
envenom
those
who
give
attention
to
them
.
Now
if
the
Vicious
sometimes
forbear
their
wicked
Discourses
,
their
Example
never
fails
to
make
strong
Impressions
.
[
g
](A42886-e38040-b)
g
Qui
seligerit
picem
inquinabitur
ab
ea
:
&
qui
communicaverit
fuperbo
induet
superbiam
.
Eccl.
23.
Noli
esse
amicus
homini
iracundo
,
ne
discas
semitas
ejus
.
Prov.
22.
v.
24.
Qui
cum
sapientibus
graditur
,
sapiens
erit
.
Amicus
stultorum
similis
efficietur
.
Prov.
13.
He
who
toucheth
Pitch
,
says
the
Wiseman
,
shall
be
defiled
,
and
he
who
converseth
with
a
proud
Man
,
will
be
infected
with
Pride
.
Contract
not
Friendship
with
an
angry
and
cholerick
Man
,
lest
you
initate
his
Example
.
He
who
converseth
with
the
wise
will
become
wise
.
A
Friend
of
Fools
,
that
is
,
of
Sinners
,
will
be
like
unto
them
.
Example
hath
an
incredible
force
upon
the
Minds
of
young
Persons
,
and
principally
to
incline
them
to
Evil.
The
Friendship
that
is
contracted
with
the
Wicked
brings
Complacence
,
and
Complacence
invites
to
Imitation
.
[
h
](A42886-e38120-b)
h
O
nimis
inimica
amicitia
,
&
seductio
mentis
;
nulla
lucti
mei
causa
,
nulla
ulciscendi
libidini
,
sed
cum
dicitur
eamus
,
faciamus
,
&
pudet
non
esse
impudentem
.
S.
Aug.
lib.
Conf.
9.
O
,
Friendship
,
what
a
great
Enemy
art
thou
(
saith
S.
Augustin
)
to
the
good
of
Souls
!
O
blindness
of
Mind
,
which
caused
us
to
commit
Wickedness
only
by
Imitation
,
and
to
please
others
,
when
they
said
,
Come
,
let
us
do
some
bad
Action
,
and
I
was
asham'd
not
to
be
Impudent
.
And
in
fine
,
that
you
may
clearly
see
the
height
of
Disorder
to
which
evil
Company
may
bring
young
Men
,
hearken
to
what
the
same
Saint
reports
of
himself
,
deploring
the
miserable
State
to
which
he
was
reduc'd
by
that
Means
.
[
*
](A42886-e38200-b)
*
Praeceps
ibam
tanta
caecitate
ut
inter
coaetaneos
meos
puderet
me
minoris
dedecoris
,
cum
audiebam
eos
jactantes
flagitia
sua
&
tanta
gloriantes
quanto
magis
turpes
essent
,
Et
libebat
facere
non
solum
libidine
facli
,
verum
etiam
laudis
.
Quid
dignum
est
vitu
peratione
nisi
vitium
?
Ego
ne
vituperarer
,
vitiosior
fiebam
.
Et
ubi
non
suberat
quo
admisso
aequarer
perditis
,
fingebam
me
fecisse
quod
non
feceram
,
ne
viderer
abjectior
quo
eram
innocentior
,
&
ne
vilior
haberer
quo
eram
castior
.
Ecce
cum
quibus
comitibus
iter
agebam
platearum
Babiloniae
,
&
volutabar
in
coeno
ejus
tanquam
in
cinnamomis
&
unguentis
preciosis
.
Lib.
2.
Confes
.
cap.
3.
I
went
,
says
he
,
headlong
into
Vice
with
such
a
Blindness
,
that
amongst
those
of
my
Age
I
blush'd
not
to
be
as
wicked
as
they
,
when
I
heard
them
glory
in
their
Sins
,
and
brag
by
so
much
more
,
as
they
were
more
impious
.
And
I
had
a
mind
to
commit
Evil
not
only
for
the
Pleasure
of
the
Action
,
but
out
of
a
desire
to
be
Prais'd
.
What
is
there
in
the
World
but
Vice
which
deserves
to
be
blam'd
?
and
I
was
so
deprav'd
,
that
I
sought
to
be
more
vicious
,
lest
I
should
be
blam'd
:
And
when
I
could
not
equal
the
most
impious
of
my
Companions
in
Wickedness
,
I
feigned
Sins
which
I
never
did
,
lest
I
should
be
accounted
more
contemptible
,
as
I
was
more
innocent
,
and
lest
I
should
be
esteem'd
less
infamous
,
as
I
appear'd
more
chast
.
See
with
what
sort
of
Companions
I
conversed
,
when
I
travail'd
in
the
misfortunate
Path
of
Babylon
,
that
is
,
in
the
wicked
Life
of
my
Youth
,
in
the
stinking
Dirt
wherein
I
wallow'd
,
as
if
I
had
roll'd
my self
in
precious
Odors
,
and
sweet
Perfumes
.
This
was
the
deplorable
State
to
which
wicked
Company
had
brought
S.
Augustin
in
his
Youth
;
a
State
out
of
which
he
could
not
be
drawn
but
with
wonderful
Difficulties
,
and
by
a
particular
Miracle
of
Divine
Grace
,
as
we
have
shewn
above
.
Part
1.
Chap.
12.
ARTICLE
III.
Of
Four
sorts
of
wicked
Companions
which
must
be
avoided
.
First
,
They
who
rejoyce
,
says
the
Wiseman
,
at
their
wicked
Actions
,
who
take
pleasure
in
their
greatest
Sins
,
who
scoff
at
Vertue
,
and
who
endeavor
to
corrupt
you
,
and
allure
you
to
them
.
2.
3.
Fly
the
Company
of
idle
and
lewd
young
People
,
For
Conclusion
,
Theotime
,
remember
one
thing
,
That
sooner
or
later
the
Divine
Vengeance
will
surprise
the
Wicked
,
whether
visibly
or
invisibly
.
[
a
](A42886-e38460-b)
a
In
synagoga
peccantium
exardebit
ignis
,
&
in
gente
incredibili
exardescet
ira
.
Eccl.
16.16
.
The
Fire
of
the
Divine
Choler
,
says
the
Wiseman
,
will
be
enkindled
against
the
Assembly
of
the
Impious
,
and
against
the
Rebellious
,
who
refuse
to
obey
the
Commandments
.
If
you
be
found
amongst
them
,
you
will
be
involv'd
in
their
Ruin.
[
b
](A42886-e38500-b)
b
Via
peccantium
complanata
lapidibus
,
&
in
fine
illorum
inseri
&
tenebrae
&
poenae
.
Eccl.
21.10
.
The
way
of
Sinners
seems
sweet
and
agreeable
,
but
in
the
end
they
will
find
Death
,
Darkness
,
and
Damnation
.
For
this
reason
I
say
to
you
with
the
Prophet
,
[
c
](A42886-e38530-b)
c
Recedite
à
tabernaculis
hominum
impiorum
,
ne
involvamini
in
peccatis
eorum
,
Num.
16.26
.
Withdraw
your self
from
them
,
lest
you
be
involv'd
in
their
Sins
and
Ruin.
Wo
be
to
him
,
who
being
forewarn'd
,
avoids
not
this
Precipice
and
eternal
Misfortune
.
See
a
little
below
,
Chap.
8.
Art.
3.
the
History
of
a
young
Man
,
who
being
perverted
by
wicked
Company
,
dy'd
in
Despair
,
crying
out
,
Wo
be
to
him
who
hath
seduc'd
me
.
There
remain's
here
to
speak
of
the
Conversation
with
the
Good
;
but
we
have
plac'd
that
before
amongst
the
Means
to
acquire
Vertue
,
Part.
2.
Chap.
18.
CHAP.
VII
.
The
Seventh
Obstacle
of
the
Salvation
of
Youth
,
Idleness
.
THIS
,
Theotime
,
is
one
of
the
greatest
Obstacles
of
your
Salvation
,
and
that
which
produceth
,
or
nourisheth
all
the
precedent
and
many
others
.
Idleness
brings
Ignorance
and
want
of
Instruction
,
which
cannot
be
gotten
without
Labor
.
It
is
that
which
breeds
Untractableness
;
for
a
slothful
Mind
will
learn
nothing
:
The
apprehension
it
hath
of
taking
pains
,
makes
it
esteem
it self
sufficiently
Knowing
,
and
refuse
to
receive
the
Instruction
and
Counsel
of
others
.
[
a
](A42886-e38640-b)
a
Sapientior
sibi
piger
videtur
septem
viris
loquentibus
sententias
.
Prov.
26.16
.
The
slothful
,
says
the
Scripture
,
accounts
himself
wiser
than
many
,
who
Instruct
others
with
their
Documents
.
Idleness
is
the
cause
of
Inconstancy
;
[
b
](A42886-e38680-b)
b
Piger
vult
&
non
vult
.
Prov.
13.4
.
The
slothful
will
,
and
will
not
:
To
day
he
desires
one
thing
,
to
morrow
another
;
To
day
he
will
be
Good
,
to
morrow
he
changes
his
Resolution
.
Idleness
causes
a
Shame
to
do
well
,
and
takes
away
the
Courage
he
ought
to
have
in
the
pursuit
of
Vertue
.
[
c
](A42886-e38710-b)
c
Pigrum
dejicit
timor
.
Prov.
18.9
.
Fear
makes
the
slothful
lose
courage
.
Idleness
makes
him
seek
,
and
find
wicked
Company
,
and
dangerous
Recreations
.
Idleness
ordinarily
is
the
Mother
of
that
misfortunate
Sin
,
which
so
deplorably
destroys
a
great
part
of
Youth
,
the
Sin
of
Impurity
,
of
which
we
shall
speak
in
the
following
Chapter
.
In
a
word
,
There
are
no
Sins
,
no
Disorders
,
no
Occasions
of
Destruction
,
whereof
Idleness
is
not
the
cause
,
and
brings
with
it
.
This
is
the
reason
which
made
S.
Bernard
justly
call
it
,
[
d
](A42886-e38760-b)
d
Omnium
cogitationum
malarum
,
&
tentationum
,
&
inutilium
sentina
,
mater
nugarum
,
noverca
virtutum
,
mors
animae
,
vivi
hominis
sepultura
,
sentina
omnium
malorum
.
The
Sink
of
all
Temptations
,
and
wicked
Thoughts
,
the
Mother
of
Follies
,
and
Stepmother
of
Vertues
,
the
Death
of
the
Soul
,
the
Sepulchre
of
a
living
Man
,
the
Receptacle
of
all
Evil
:
And
the
Holy
Ghost
himself
names
it
,
The
Mistress
which
teacheth
many
Sins
;
Multam
malitiam
docuit
otiositas
.
Alas
,
Theotime
,
is
it
not
a
very
deplorable
thing
,
And
from
thence
spring
all
the
Disorders
into
which
we
daily
see
them
fall
,
I
would
to
God
it
were
as
easie
to
root
out
Vice
from
the
Souls
of
young
People
,
as
it
is
facil
to
make
appear
the
deplorable
Effects
and
vicious
Consequences
of
it
.
But
this
Evil
hath
in
such
a
manner
taken
possession
of
their
Hearts
,
that
they
will
not
so
much
as
know
it
,
or
knowing
will
not
cure
it
.
[
*
](A42886-e38850-b)
*
Usque
quo
piger
dormies
,
quando
consurges
à
somno
tuo
?
paululum
dormitabis
,
paululum
conseres
manus
ut
dormias
,
&
veniet
tibi
quasi
viator
egestas
,
&
pauperies
sicut
vir
armatus
.
Prov.
6.
O
slothful
,
says
the
Wiseman
,
how
long
will
you
sleep
?
when
will
you
awake
from
that
profound
Sleep
of
Idleness
,
which
hath
made
you
so
drowsie
?
and
which
will
bring
you
to
a
poverty
of
all
good
,
which
will
surprise
you
suddenly
,
and
seize
upon
you
like
an
armed
man
.
Open
your
Heart
,
dear
Theotime
,
to
the
Voice
of
this
Divine
Spirit
,
to
banish
Idleness
from
thence
,
or
hinder
it
from
ever
coming
there
.
For
this
end
fortifie
your
Mind
against
this
Vice
by
the
following
Reflections
,
1.
All
Men
are
oblig'd
to
Labor
.
In
sudore
vultus
tui
vesceris
panem
.
Gen.
5.
Homo
ad
laborem
natus
,
si
laborem
resugit
,
non
sacit
id
ad
quod
natus
est
,
quid
respondebit
ei
qui
mittit
illum
,
qui
instituit
ut
laboret
?
S.
Bern.
in
Declam
.
Consider
that
all
Men
are
born
for
Labor
,
God
hath
oblig'd
them
thereto
by
a
solemn
Sentence
which
he
pronounc'd
at
the
beginning
of
the
World.
If
then
you
would
be
exempt
,
leading
an
Idle
Life
,
you
resist
the
Will
of
God
,
and
break
the
Order
he
hath
so
solemnly
Establish'd
.
2.
If
Men
be
oblig'd
to
Labor
all
their
Life-time
,
they
have
yet
a
stricter
Obligation
to
it
during
their
Youth
;
because
if
that
Age
be
not
Exercis'd
in
vertuous
Undertakings
,
it
heaps
up
many
Vices
and
wicked
Habits
,
which
continue
all
the
rest
of
their
Life
.
3.
4.
5.
6.
O
dear
Child
,
for
the
love
you
ought
to
have
for
your
Salvation
,
fly
absolutely
this
Vice
,
I
beseech
you
,
which
is
one
of
the
greatest
Impediments
you
could
put
;
And
that
you
may
remember
to
avoid
it
,
remember
to
perform
two
things
.
The
First
is
,
[
*
](A42886-e39090-b)
*
Facito
aliquid
operis
ut
te
semper
diabolus
inveniat
occupatum
,
Hieron
.
Epist.
ad
Rust.
Be
doing
always
something
,
that
the
Devil
may
always
find
you
employ'd
.
CHAP.
VIII
.
The
Eighth
Obstacle
,
Impurity
.
WE
are
now
come
to
the
greatest
,
most
powerful
,
and
most
universal
of
all
the
Obstacles
of
the
Salvation
of
Youth
,
viz.
the
Sin
of
Impurity
.
At
the
Entrance
whereof
I
cannot
refrain
from
uttering
that
Expression
of
the
Prophet
Jeremy
,
[
*
](A42886-e39180-b)
*
Quis
dabit
capiti
meo
aquam
,
&
oculis
meis
fontem
lachrymarum
?
&
plorabo
die
&
nocte
interfectos
filiae
populi
mei
.
Jerem.
5.
O
that
my
Head
were
full
of
Water
,
and
my
Eyes
had
a
Fountain
of
Tears
,
that
I
might
weep
Day
and
Night
for
the
Desolation
of
my
People
.
For
who
can
attentively
consider
the
infinit
number
of
young
People
which
this
Sin
keeps
miserably
enslav'd
,
the
havock
it
makes
of
their
Souls
,
the
innumerable
Offences
it
causes
them
to
commit
,
the
Disorders
it
brings
to
them
,
the
Misfortunes
into
which
it
daily
precipitates
them
,
and
chiefly
the
height
of
Misery
,
viz.
the
ruin
of
their
Soul
,
and
Eternal
Damnation
:
Who
can
consider
these
things
,
I
say
,
without
having
his
Heart
pierc'd
with
Sorrow
,
and
without
being
mov'd
with
Compassion
,
to
advertise
them
of
the
Danger
,
and
afford
them
Assistance
to
withdraw
them
from
the
Misfortune
into
which
they
blindly
run
.
For
this
reason
,
Theotime
,
I
beseech
you
six
here
your
Thoughts
,
and
read
attentively
some
Points
of
which
I
am
to
Discourse
with
you
concerning
this
Sin
,
that
I
may
raise
in
your
Mind
the
horror
and
apprehension
you
ought
to
have
of
it
,
as
of
the
greatest
Enemy
of
your
Salvation
,
and
of
the
certain
cause
of
your
Destruction
.
ARTICLE
I.
That
the
Sin
of
Impurity
is
the
greatest
Enemy
of
Youth
,
and
Damns
more
than
all
other
Vices
together
.
I
would
to
God
this
Proposition
were
rather
,
a
Dream
than
a
Truth
,
and
that
there
were
as
much
reason
to
question
the
certainty
,
as
to
hold
it
for
infallible
:
But
it
is
made
too
clear
and
visible
by
daily
Experience
,
which
evidently
discovers
two
things
.
1.
That
a
great
part
of
Youth
is
addicted
to
this
miserable
Sin.
2.
That
amongst
those
who
are
inclin'd
to
it
,
there
are
many
who
are
no
less
subject
to
other
Sins
than
that
.
First
,
This
arises
partly
from
the
Corruption
of
Nature
,
Three
Causes
of
Impurity
.
Sensus
&
cogitatio
humani
cordis
in
malum
prona
sunt
ab
adolescentia
sua
.
Gen.
8.3
.
which
as
the
Sacred
Scripture
takes
notice
,
is
inclin'd
to
Evil
from
its
Youth
;
partly
from
the
Temper
and
Constitution
of
that
Age
,
which
the
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
[
*
](A42886-e39330-b)
*
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
,
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
[
*
](A42886-e39490-b)
*
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
,
The
Second
Effect
of
this
Sin
,
[
a
](A42886-e39580-b)
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
](A42886-e39620-b)
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
,
[
*
](A42886-e39680-b)
*
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
,
[
*
](A42886-e39770-b)
*
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
.
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
,
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
,
The
unfortunate
Death
of
the
two
Sons
of
the
High
Priest
Heli
,
Amnon
the
Son
of
David
,
The
Rebellion
of
Absolon
against
his
Father
,
What
shall
we
say
of
Salomon
,
If
this
Sin
were
so
frightful
in
Particulars
,
That
dreadful
Deluge
which
drown'd
the
whole
Earth
two
thousand
Years
after
its
Creation
,
was
the
first
Effect
of
Impurity
,
which
had
caus'd
so
prodigious
a
Corruption
in
all
Human
Nature
,
that
it
provok'd
the
Divine
Choler
,
The
Waters
of
the
Deluge
were
scarce
dry'd
up
,
To
these
Examples
,
which
are
taken
out
of
the
Sacred
Scripture
,
and
by
consequence
most
certain
,
I
might
add
many
others
with
which
Histories
abundantly
furnish
us
.
I
shall
content
my self
with
two
,
which
I
have
chosen
out
amongst
others
.
The
First
is
recounted
by
St.
Gregory
in
his
Dialogues
.
He
saith
,
Truce
till
Morning
,
Truce
till
Morning
;
and
shrieking
thus
,
his
Soul
was
torn
from
his
Body
,
and
he
miserably
departed
without
obtaining
the
Truce
he
requir'd
.
O
Incontinence
,
the
Mother
of
Impenitence
!
If
this
Example
be
terrible
,
that
which
follows
is
yet
more
frightful
,
and
ought
to
move
you
more
powerfully
.
It
is
related
by
John
Gerson
Chancellor
of
Paris
,
who
took
it
out
of
Thomas
Cantipratensis
Suffragan
Bishop
of
Cambray
,
who
says
he
was
an
Eye-witness
of
it
.
He
says
,
That
being
a
young
Scholar
,
he
had
a
Companion
of
his
Studies
,
with
whom
he
had
contracted
a
very
strict
Friendship
,
a
Person
of
Quality
,
and
endow'd
with
all
the
Vertues
one
could
wish
in
a
young
Man
.
Happy
if
he
had
conserv'd
that
Treasure
of
Innocence
!
But
it
chanc'd
by
a
Misfortune
,
too
frequent
to
young
Persons
,
that
he
fell
into
wicked
Company
,
which
kindled
in
his
Heart
the
Fire
of
unchast
Love
:
This
in
a
short
time
consum'd
all
his
good
Inclinations
,
and
cast
him
into
the
incredible
Disorder
of
a
Life
full
of
Sins
and
Corruptions
.
His
Irregularities
were
visible
to
all
the
World
,
and
continues
in
this
deprav'd
Custom
,
notwithstanding
the
Admonitions
of
his
Friends
:
And
this
Author
says
,
that
he
himself
frequently
exhorted
him
to
return
to
the
Way
from
which
he
had
departed
.
As
he
contemn'd
all
Advertisements
,
God
was
resolv'd
in
his
Person
to
shew
an
Example
to
young
People
,
who
permit
themselves
to
be
blindly
carry'd
to
this
miserable
Sin
,
by
a
dreadful
Accident
which
I
shall
recount
to
you
.
Being
once
asleep
at
Midnight
,
he
was
seis'd
with
a
terrible
Fright
;
wherein
being
awak'd
,
he
began
to
cry
out
with
a
dreadful
clamour
:
All
the
House
rises
,
and
every
one
comes
to
his
assistance
.
They
ask
him
where
his
Sickness
held
him
,
but
could
get
no
other
Answer
from
him
than
hideous
Outcries
.
They
cause
the
Priest
to
be
sent
for
,
who
exhorted
him
to
think
upon
God
,
and
beg
pardon
of
him
for
his
Sins
,
but
in
vain
.
The
Priest
continuing
to
exhort
him
with
many
moving
Expressions
and
Tears
,
he
turns
towards
him
,
and
looking
upon
him
with
ghastly
Eyes
,
spake
thus
to
him
in
a
lamentable
Voice
;
Wo
be
to
him
that
seduced
me
,
Wo
be
to
him
that
seduced
me
.
It
is
in
vain
to
invoke
the
Grace
of
God
,
I
see
Hell
open
ready
to
receive
me
.
After
these
Words
,
which
redoubled
the
Lamentations
of
all
those
who
were
present
,
every
one
entreating
him
to
recommend
himself
to
God
,
he
turns
to
the
other
side
,
and
continuing
his
Clamors
,
miserably
and
in
Despair
he
died
.
Ought
not
this
Example
,
Theotime
,
to
make
all
those
tremble
,
who
are
addicted
to
the
Sin
of
Incontinency
,
and
principally
young
Persons
,
to
whom
it
doth
particularly
appertain
?
to
teach
them
how
they
ought
to
fly
this
abominable
Sin
,
and
with
what
care
they
ought
to
preserve
themselves
from
the
Company
of
those
misfortunate
Spirits
,
who
corrupt
the
Vertue
of
others
.
ARTICLE
IV.
Remedies
against
Impurity
;
And
first
,
that
this
Sin
must
be
resisted
at
the
beginning
.
After
I
have
discover'd
the
Malice
of
this
Sin
,
I
must
shew
the
Remedies
,
and
afford
you
Means
by
which
you
may
preserve
your self
from
the
Enemy
of
your
Salvation
.
The
First
which
I
shall
prescribe
,
This
,
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
,
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
,
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
.
He
who
loveth
Danger
,
shall
perish
therein
.
The
first
Cause
we
must
fly
is
Idleness
,
Bernard
.
Impurity
,
says
he
,
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
,
[
a
](A42886-e41330-b)
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
](A42886-e41370-b)
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
,
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
,
[
*
](A42886-e41480-b)
*
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
,
[
*
](A42886-e41550-b)
*
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
,
[
*
](A42886-e41610-b)
*
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
.
[
*
](A42886-e41740-b)
*
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
.
S.
Aug.
lib.
28.
Confes.
7.
St.
Augustin
begg'd
it
in
his
Youth
,
desiring
Chastity
,
yet
was
afraid
to
obtain
it
;
but
beg
it
ardently
,
and
with
an
earnest
longing
to
acquire
it
from
God.
Cor
mundum
crea
in
me
,
Deus
;
O
God
,
give
me
a
clean
Heart
,
and
renew
in
my
Bowels
an
upright
Spirit
.
If
you
demand
it
,
you
will
obtain
it
,
and
remember
to
recommend
your self
to
the
Blessed
Virgin
,
as
we
have
said
above
.
The
Second
Remedy
is
frequent
Confession
to
a
discreet
Ghostly
Father
.
Aug.
l.
2
,
Conf.
c.
3.
I
only
add
,
that
St.
Austin
deploring
the
Disorders
of
his
Youth
,
was
extream
sorry
that
he
had
not
then
met
with
a
discreet
Hand
,
which
might
root
out
his
lascivious
Passions
,
which
increas'd
in
his
Soul
without
number
or
measure
.
Your
Confessor
,
Theotime
,
will
do
you
this
good
Office.
Hieron
.
Epist.
ad
Eustocb
.
And
S.
Jerom
,
after
he
had
recounted
the
Directions
with
which
a
Superior
of
a
Monastery
had
deliver'd
a
young
Man
from
violent
Temptations
with
which
he
was
troubled
,
makes
this
Reflection
;
If
this
young
Man
had
been
alone
,
how
could
he
have
ever
conquer'd
these
Assaults
?
You
see
by
this
,
Theotime
,
how
much
the
Assistance
of
a
discreet
Person
is
necessary
to
overcome
the
Sin
of
Impurity
.
The
Third
Remedy
is
Reading
and
Meditating
on
pious
things
,
The
Fourth
is
Labor
.
Seneca
Ep.
56.
and
to
take
away
from
the
Flesh
the
opportunity
of
rebelling
against
Reason
.
You
will
find
by
Experience
,
that
this
is
an
excellent
Remedy
,
if
you
carefully
apply
your self
to
it
.
S.
Jerom
recounts
a
very
notable
Example
of
himself
,
which
you
may
may
make
use
of
very
well
.
He
saith
,
S.
Hieron
.
Epist.
ad
Rusticum
.
that
being
a
young
Man
,
shut
up
in
the
solitude
of
the
Wilderness
,
whither
he
was
retir'd
for
the
practice
of
Vertue
,
he
could
not
support
the
Heats
of
his
Youth
,
which
caus'd
continual
and
violent
Temptations
;
and
tho
he
repress'd
them
with
frequent
Fastings
,
his
Mind
was
still
molested
with
impure
thoughts
:
For
the
conquering
of
which
he
was
advis'd
of
a
most
efficacious
Means
.
He
submits
himself
to
the
Conduct
of
an
Hebrew
Master
to
learn
the
Hebrew
Language
,
adding
this
painful
Labor
to
that
which
he
now
exercis'd
in
the
Study
of
Latin
Authors
,
desiring
to
perfect
himself
exactly
in
the
Sharpness
of
Quintilian
,
in
the
Eloquence
of
Cicero
,
in
the
grave
Stile
of
Fronton
,
and
in
the
Sweetness
of
Pliny
.
This
Labor
caus'd
so
great
Troubles
and
Difficulties
,
that
he
frequently
left
off
,
despairing
to
be
ever
able
to
attain
to
his
Desire
;
yet
afterwards
he
renew'd
his
Pains
,
out
of
the
great
longing
he
had
to
learn.
But
the
Vexation
of
this
Trouble
was
recompenc'd
with
the
Fruit
he
receiv'd
from
thence
:
For
he
obtain'd
by
this
means
what
he
sought
for
by
it
,
the
deliverance
from
his
vehement
Temptations
,
from
which
he
found
himself
free
,
enjoying
afterwards
a
sweet
tranquillity
.
And
,
I
give
God
thanks
,
says
he
,
that
from
this
bitter
Seed
of
Study
I
now
gather
most
pleasing
Fruits
.
Behold
,
Theotime
,
what
an
effectual
Remedy
Labor
is
against
the
Vice
of
Impurity
.
CHAP.
IX
.
Of
Temptations
.
I
Treat
here
of
Temptations
,
because
altho'
one
may
be
tempted
with
all
sorts
of
Sins
,
yet
the
Temptations
of
the
Sin
of
Impurity
are
more
ordinary
and
principally
to
young
Persons
,
and
more
difficult
to
encounter
with
,
and
cause
a
great
obstacle
to
their
Salvation
.
For
this
reason
it
is
most
important
,
that
they
should
be
well
Instructed
to
resist
and
overcome
them
.
ARTICLE
.
I.
What
Temptation
is
,
and
of
the
Means
to
know
whether
one
hath
sinn'd
in
a
Temptation
.
We
call
Temptation
a
Proposal
of
Sin
made
to
the
Soul
,
Now
the
Soul
may
consent
unto
Sin
Three
manner
of
ways
.
1.
1.
That
there
is
nothing
but
Consent
which
causes
the
Sin
,
and
by
consequence
the
Thought
alone
of
a
Sin
,
is
not
a
Sin
,
as
long
as
the
Will
doth
not
consent
in
one
of
those
three
manners
;
and
altho'
the
Thought
should
continue
a
long
time
,
it
is
not
a
Sin
without
Consent
;
but
on
the
contrary
,
it
is
meritorious
to
reject
it
.
2.
To
know
whether
one
hath
sinn'd
mortally
in
a
Temptation
,
Nevertheless
,
one
necessary
thing
is
here
to
be
observ'd
,
viz.
That
there
are
two
sorts
of
Delight
in
Temptation
;
the
one
which
precedes
the
Consent
,
which
is
that
one
feels
in
the
beginning
of
the
Temptation
,
and
which
draws
the
Will
to
Consent
.
The
other
which
follows
the
Consent
,
and
it
is
that
which
the
Will
takes
in
the
thing
proposed
.
This
Second
Delight
is
a
Sin
,
but
not
the
First
.
Wherefore
,
to
see
whether
you
have
sinn'd
by
the
Delectation
of
an
evil
Thought
,
you
must
know
whether
that
Delight
were
voluntary
,
that
is
,
whether
you
gave
your
Consent
.
And
because
an
Action
cannot
be
voluntary
,
except
knowledge
went
before
,
to
judge
whether
you
consented
to
that
Delectation
,
you
must
take
notice
whether
you
perceiv'd
it
,
and
how
you
behav'd
your self
after
you
reflected
on
it
,
viz.
whether
you
continu'd
to
entertain
your self
therewith
or
no
;
for
if
you
have
continu'd
,
it
is
voluntary
,
and
so
you
have
sinn'd
.
And
this
Sin
was
either
Mortal
or
Venial
;
Mortal
,
if
you
continu'd
with
a
deliberate
Will
,
or
by
a
voluntary
and
affected
Negligence
.
Venial
,
if
that
Continuation
was
thro'
Inadvertence
,
and
without
an
entire
Consent
,
not
desiring
really
to
please
your self
therein
,
and
yet
also
not
using
necessary
Endeavors
to
reject
it
.
ARTICLE
II.
That
one
cannot
avoid
being
tempted
,
and
that
we
must
be
provided
betimes
to
resist
Temptations
.
Son
,
when
you
begin
to
apply
your self
to
the
Service
of
God
,
be
firm
in
Justice
and
in
the
Fear
of
God
,
and
prepare
your
Soul
for
Temptation
.
It
is
the
chief
Advertisement
which
the
Wiseman
gives
,
and
which
you
ought
often
to
have
before
your
Eyes
.
It
is
a
certain
Maxim
,
That
we
cannot
live
here
without
Temptations
.
This
Life
is
a
perpetual
Combat
,
according
to
that
Saying
of
the
Scripture
,
which
affirms
,
that
Man's
Life
is
a
Warfare
upon
Earth
.
S.
Leo.
The
disorder
of
Concupiscence
perpetually
moves
us
that
way
,
by
the
Rebellions
it
raises
against
the
Spirit
.
The
Devil
,
who
watches
Night
and
Day
for
our
Destruction
,
employs
all
his
Forces
to
make
us
fall
into
it
.
Now
if
this
common
Enemy
conspires
generally
to
the
Ruin
of
all
Men
,
it
is
certain
he
applies
most
vigorously
the
violence
of
his
Temptations
against
those
who
withdraw
themselves
from
him
,
S.
Greg.
l.
4.
Mor.
c.
12.
to
serve
their
Creator
,
according
to
the
Observation
of
the
Fathers
.
And
amongst
those
he
attacks
most
strongly
young
People
,
whom
he
endeavors
with
all
his
force
to
divert
from
the
Service
of
God
,
that
he
might
secure
himself
betimes
of
their
Ruine
,
as
we
have
shewn
,
Part
1.
Chap.
14.
This
being
so
,
dear
Theotime
,
you
must
not
wonder
when
you
feel
frequent
Temptations
,
nor
also
be
out
of
patience
to
suffer
them
;
For
these
Temptations
serve
,
ARTICLE
.
III.
Considerations
to
fortifie
the
Mind
in
Temptations
.
Temptation
being
a
Thought
alluring
unto
Sin
,
it
is
certain
the
first
Remedy
which
must
be
apply'd
,
is
to
furnish
the
Mind
with
contrary
Thoughts
,
which
may
divert
it
from
the
Sin
to
which
it
is
solicited
.
See
here
some
of
the
most
powerful
,
which
will
be
be
able
to
raise
a
horror
of
Sin
in
you
,
if
you
consider
them
attentively
.
Wherefore
when
you
shall
be
tempted
,
and
principally
if
the
Temptation
be
strong
and
obstinate
,
make
one
or
more
of
these
Reflections
.
1.
What
are
you
going
to
do
?
2.
But
for
what
reason
are
you
about
to
incur
all
this
Damage
?
for
the
miserable
Pleasure
of
a
wicked
Thought
,
of
an
unchast
Desire
,
of
an
Action
Dishonest
,
brutish
and
unworthy
of
Man
:
3.
S.
Aug.
A
God
whom
all
Creatures
adore
,
in
whose
Presence
the
Angels
tremble
:
You
are
going
to
revolt
from
him
,
to
cast
off
the
Yoke
of
his
Obedience
,
and
say
,
Non
serviam
,
I
will
not
Serve
.
You
wretched
Man
,
pitiful
Creature
!
you
go
to
resist
your
Creator
in
his
Face
.
O
God
,
what
an
Indignity
is
this
!
Do
you
understand
,
Theotime
,
that
the
Injury
Sin
does
to
God
is
so
great
,
that
it
were
better
the
whole
World
were
subverted
,
than
one
sole
Sin
committed
?
4.
If
you
could
conceal
your
Sin
from
God
,
and
not
offend
him
in
his
Presence
,
S.
Aug.
Ser.
46.
de
Verbis
Dom.
Quo
ibo
à
spiritu
tuo
,
&
quo
à
facie
tua
fugiam
?
Psal.
138.
Ego
sum
judex
&
testis
,
dicit
Dominus
.
Jer.
29.23
.
Videt
te
angelus
malus
,
videt
te
angelus
bonus
,
videt
bonis
&
malis
major
angelis
Deus
,
&c.
sub
cujus
oculis
velle
delinquere
tam
insanum
est
,
quam
horrendum
incidere
in
manus
Dei
viventis
.
S.
Bern.
de
Conversione
ad
Clericos
.
cap.
16.
you
were
less
culpable
;
but
you
go
to
offend
him
before
his
Face
,
knowing
well
that
he
sees
you
,
considers
you
,
and
regards
with
horror
the
Sin
you
are
about
to
commit
.
What
greater
Affront
can
you
offer
him
than
this
?
You
would
blush
for
shame
,
if
you
should
think
to
be
seen
by
a
Man
in
this
Action
,
and
have
you
no
confusion
to
be
seen
by
God
himself
?
and
to
do
that
in
his
adorable
Presence
,
which
you
would
be
asham'd
to
do
in
the
presence
of
the
most
miserable
of
all
Men
?
Can
you
shew
a
greater
Contempt
of
God
than
this
?
O
how
blind
are
you
!
If
you
will
offend
God
,
seek
at
least
a
Place
where
he
is
not
;
and
if
you
cannot
find
it
,
be
asham'd
to
let
that
holy
and
adorable
Eye
see
you
in
your
Sin
:
And
be
afraid
to
commit
a
Crime
before
the
Face
of
him
who
is
at
the
same
time
both
Witness
and
Judg
,
and
who
could
strike
you
dead
in
the
moment
you
have
accomplish'd
it
.
Cast
your
Eyes
upon
the
Goodness
of
him
you
are
going
to
offend
;
Come
now
to
that
incomprehensible
Abyss
of
the
Divine
Bounty
,
to
the
Master-piece
of
his
Love
,
the
Passion
of
his
Son
Jesus
Christ
.
It
is
here
,
Theotime
,
it
is
here
where
you
will
find
wherewith
entirely
to
break
the
greatest
Attempts
of
the
most
violent
Temptations
,
more
than
any
where
else
.
Cast
your
Eyes
upon
your
Saviour
nail'd
upon
the
Cross
,
S.
Aug.
Manual
.
c.
22.
Nullum
tam
potens
est
&
tam
efficax
contra
ardorem
libidinis
medicamentum
,
quam
mors
Redemptoris
mei
.
Ibid.
cap.
23.
Rursum
crucifigentes
sibimet
ipsis
filium
Dei
,
&
ostentui
habentes
.
Hebr.
6.
all
cover'd
with
Wounds
,
overwhelm'd
with
Grief
,
dying
for
your
Salvation
.
Fix
there
your
Sight
and
Thoughts
,
consider
,
meditate
attentively
all
that
he
Suffer'd
;
Remember
that
it
was
for
you
,
and
for
the
Sins
you
have
committed
,
that
he
Suffer'd
in
such
a
manner
,
and
see
whether
you
have
a
Heart
hard
and
cruel
enough
to
resolve
to
offend
again
a
God
dying
for
your
Salvation
,
and
crucifie
him
anew
by
mortal
Sin.
Altho'
,
dear
Child
,
the
view
of
a
God
Crucifi'd
for
your
Sins
,
shall
not
be
capable
to
hinder
you
from
offending
him
,
will
not
the
Blood
he
shed
for
your
Salvation
,
soften
your
Heart
?
Will
not
all
the
Griefs
he
endur'd
for
you
,
have
force
to
make
you
love
him
?
All
the
Wounds
he
receiv'd
are
so
many
Mouths
and
Voices
,
which
declare
to
you
a
horror
for
Sin
,
and
a
love
for
Jesus
;
and
can
you
behold
them
without
either
having
a
horror
for
Sin
,
which
Crucifi'd
Christ
Jesus
,
or
a
love
for
Jesus
Christ
Crucifi'd
for
your
Sins
?
O
Jesus
,
permit
it
not
,
but
cause
by
thy
Goodness
,
that
the
sole
thought
of
thy
Death
so
touch
our
Hearts
in
Temptations
,
that
it
raise
in
us
a
horror
of
Sin
,
and
make
us
resolve
to
chuse
rather
to
die
than
offend
him
again
,
who
hath
suffer'd
Death
for
our
Love.
ARTICLE
IV.
How
we
must
behave
our selves
in
Temptations
.
From
the
moment
that
you
perceive
your self
to
be
assaulted
with
a
Temptation
which
offers
to
enter
into
your
Mind
,
S.
Hieron
.
Epist.
ad
Eustoch
.
22.
be
careful
readily
to
reject
it
without
staying
therein
never
so
little
;
It
is
the
chief
Remedy
given
by
the
holy
Fathers
,
and
particularly
by
St.
Jerom
,
writing
to
the
devout
Lady
Eustochium
.
Now
that
you
may
thus
stifle
Temptations
in
their
birth
,
remember
to
perform
two
things
.
If
it
continue
and
be
obstinate
to
return
,
persevere
in
employing
these
two
Means
;
Pray
with
more
fervor
,
protest
that
you
will
not
consent
,
proceed
in
entertaining
your
Mind
with
something
else
.
If
you
be
all
alone
,
it
will
be
good
to
stir
up
your self
by
some
exterior
Action
of
Devotion
,
as
to
raise
your
Eyes
or
Hands
to
Heaven
,
knock
your
Breast
,
cast
your self
on
your
Knees
to
demand
of
God
Grace
to
resist
.
See
the
Example
of
S.
Jerom
,
Art.
8.
It
would
also
do
very
well
to
frighten
your self
with
the
remembrance
of
Death
,
with
the
thoughts
of
Gods
Judgments
and
of
Eternal
Damnation
,
according
to
that
great
Advertisement
of
the
Wiseman
,
[
*
](A42886-e43050-b)
*
In
omnibus
operibus
tuis
memorare
novissima
,
&
in
aeternum
non
peccabis
.
Eccl.
7.40
.
Remember
the
last
things
,
and
you
shall
never
sin
.
Have
a
care
not
to
stop
your
Thoughts
to
look
upon
the
Temptation
it self
,
Not
to
content
your self
to
reject
a
Temptation
,
But
above
all
,
S.
Aug.
Serm.
4.
de
verb.
Apost
.
See
(
says
S.
Augustin
)
little
David
combating
Goliah
.
He
was
a
Child
without
Force
,
without
Arms
,
who
encountred
a
Giant
Arm'd
Cap-a-pe
from
Head
to
Foot
;
but
because
he
put
all
his
confidence
in
God
,
he
gain'd
the
Victory
.
Thou
com'st
to
me
(
said
David
to
Goliah
)
with
Buckler
and
Lance
,
and
I
come
to
thee
in
the
Name
of
the
all-powerful
God
;
And
with
that
confidence
he
overthrew
him
at
the
first
Stroke
.
Thus
must
you
encounter
with
the
Enemy
of
your
Salvation
.
He
(
says
St.
Augustin
)
who
trusts
in
his
own
Forces
,
is
overcome
before
he
Fights
.
Now
the
principal
Means
to
obtain
many
Favors
of
God
in
Temptations
,
is
Prayer
,
and
the
frequentation
of
the
Sacraments
,
and
chiefly
Confession
,
which
hath
a
wonderful
force
against
Temptations
,
and
without
it
it
is
morally
impossible
to
resist
them
any
long
time
.
See
all
we
have
said
in
Part
2.
Chap.
5.
&
7.
ARTICLE
V.
Of
some
Artifices
by
which
the
Devil
deceives
Men
in
Temptations
,
and
principally
young
Men.
All
the
force
of
the
Devil
in
Temptations
,
consists
only
in
Craft
and
Deceit
;
wherefore
the
best
Means
to
resist
him
,
is
to
know
the
Tricks
he
ordinarily
makes
use
of
.
There
are
many
,
but
I
shall
only
take
notice
of
Three
amongst
the
rest
,
by
which
he
maliciously
abuses
Men
,
and
principally
young
Men.
The
First
is
that
by
which
he
hinders
them
from
regarding
or
knowing
the
Evil
which
is
in
the
Sin
they
are
going
to
commit
;
Who
doth
not
see
,
O
dear
Theotime
,
The
Second
Deceit
by
which
the
Devil
seduces
young
People
,
The
Third
Deceit
of
the
Devil
towards
young
Persons
is
,
A
detestable
Persuasion
!
a
diabolical
Invention
!
which
is
so
much
more
deplorable
,
as
being
most
false
and
pernicious
,
it
is
nevertheless
most
common
amongst
young
People
.
O
dear
Child
,
[
*
](A42886-e43530-b)
*
Circumdederunt
me
undique
&
non
erat
qui
adjuvaret
,
memoratus
sum
misericordiae
tuae
,
Domine
,
&
cooperationis
tuae
quae
à
sa
culo
sunt
,
quoniam
eruis
sustinentes
te
,
Domine
,
&
liberasti
me
de
perditione
.
Eccl.
5.
Tribulations
,
says
the
Wiseman
,
have
environ'd
me
on
every
side
,
and
there
was
no
one
that
would
assist
me
.
I
call'd
to
mind
thy
Mercy
,
O
God
,
knowing
that
thou
succorest
those
who
trust
in
thee
,
and
thou
hast
deliver'd
me
from
my
destruction
.
These
are
the
three
most
ordinary
Artifices
the
Devil
makes
use
of
against
young
Persons
in
their
Temptations
,
and
all
three
are
pursu'd
in
order
.
For
first
,
he
hides
from
them
the
Evil
,
and
makes
them
believe
it
is
not
so
great
as
in
reality
it
is
.
Next
he
persuades
them
,
that
they
may
easily
discharge
themselve
of
it
.
And
in
fine
,
when
he
hath
them
deeply
engag'd
,
he
makes
the
Difficulty
to
abstain
vast
and
prodigious
in
appearance
,
that
they
may
not
attempt
to
acquit
themselves
of
it
.
Reflect
well
upon
these
three
Artifices
,
and
have
a
care
not
to
be
deluded
by
them
.
ARTICLE
VI.
Of
two
considerable
Faults
which
ordinarily
happen
to
young
Persons
in
Temptations
.
Besides
the
Fault
they
commit
,
who
permit
themselves
to
be
deceiv'd
by
the
three
former
Artifices
,
they
fall
into
two
others
,
which
cause
great
Difficulties
in
them
,
and
which
you
must
observe
,
that
you
may
carefully
avoid
them
.
The
First
is
,
that
when
they
see
themselves
attacked
by
frequent
Temptations
,
Heretofore
the
City
of
Bethulia
in
Juda
being
Besieg'd
by
Holofernes
,
the
principal
People
of
the
Town
,
with
all
the
Commonalty
,
betook
themselves
to
their
Prayers
,
to
obtain
of
God
their
Deliverance
:
And
seeing
God
did
not
hear
them
so
soon
as
they
expected
,
they
resolv'd
to
deliver
themselves
,
if
Succor
did
not
come
in
Five
Days
.
The
couragious
Judith
being
advertis'd
of
this
Resolution
,
disapprov'd
it
much
,
and
highly
reprehended
them
,
saying
,
[
*
](A42886-e43690-b)
*
Qui
estis
vos
qui
tentatis
Dominum
?
non
est
iste
sermo
qui
misericordiam
provocat
,
sed
potius
qui
iram
excitet
&
surorem
accendat
.
Posuistis
vos
tempus
miserationi
Domini
,
&
in
arbitrium
vestrum
constituistis
ei
.
Sed
quia
patiens
est
Dominus
in
hoc
ipso
poeniteamus
,
&
indulgentiam
ejus
fusis
lacrymis
postulemus
.
Expectemus
humiles
consolationem
ejus
.
Judith
8.
Who
are
you
that
thus
tempt
our
Lord
?
This
Design
is
not
to
attract
the
Divine
Bounty
to
you
,
but
to
provoke
his
Fury
and
Revenge
.
What
,
have
you
limited
a
Time
for
the
Mercy
of
God
,
and
appointed
a
Day
to
succor
you
?
We
must
not
proceed
in
this
manner
.
Let
us
do
Penance
,
let
us
demand
Pardon
with
many
Tears
,
and
with
all
humility
expect
his
Comfort
.
I
say
the
same
to
you
,
dear
Theotime
,
when
you
vex
your self
in
Temptations
,
and
despairing
to
be
able
to
resist
them
,
you
take
a
Resolution
at
length
to
deliver
your self
over
to
your
Enemy
,
you
offer
a
great
Injury
to
God
;
for
this
is
to
distrust
his
Grace
,
and
dispose
of
it
as
you
please
:
This
is
not
the
Means
to
obtain
it
,
but
on
the
contrary
,
to
make
you
fall
more
dangerously
into
the
Temptations
and
Sin.
No
,
no
,
we
must
not
act
thus
,
we
must
have
patience
in
Temptations
,
and
humbly
expect
the
Divine
Grace
,
Con.
Tr.
Ses.
6.
cap.
13.
which
will
never
fail
you
,
except
you
be
wanting
to
it
first
.
If
you
persevere
couragiously
to
resist
,
he
will
either
deliver
you
from
the
Temptations
,
or
give
you
Grace
to
overcome
them
.
Remember
,
that
the
greatest
Saints
have
been
tempted
like
you
,
and
much
more
:
Call
to
mind
the
Apostle
S.
Paul
,
who
having
demanded
of
God
to
be
deliver'd
from
great
Temptations
,
My
Grace
is
sufficient
for
thee
,
for
virtue
is
perfected
in
weakness
.
The
Second
Fault
young
Persons
commit
in
Temptations
,
is
,
The
Israelites
being
assembled
to
Fight
against
the
Tribe
of
Benjamin
,
to
revenge
a
most
enormous
Crime
committed
by
some
of
that
Tribe
,
altho'
they
were
far
stronger
in
the
number
of
Men
,
they
were
defeated
in
the
first
and
second
Battel
.
This
,
Theotime
,
is
exactly
the
Example
of
what
you
must
do
in
the
Combat
of
Temptations
;
you
must
not
be
discourag'd
for
being
once
conquer'd
,
but
chearfully
Encounter
again
:
You
must
have
recourse
to
God
,
lament
your
Misery
,
beg
Pardon
of
him
,
pacifie
his
Fury
,
implore
the
assistance
of
his
Grace
,
and
after
having
done
Penance
for
your
Sins
,
reassume
your
Arms
in
the
Name
of
God
,
and
give
Battel
more
couragiously
than
before
.
The
Sorrow
for
being
vanquish'd
must
excite
you
to
resist
your
Enemy
more
resolutely
,
and
your
Lapse
make
you
stand
better
upon
your
Guard
for
the
future
.
ARTICLE
VII
.
What
is
to
be
done
after
the
Temptation
is
conquer'd
.
We
ordinarily
commit
two
Faults
after
we
are
deliver'd
from
a
Temptation
.
1.
It
is
therefore
most
important
,
2.
If
it
chance
that
you
remain
some
time
without
any
Temptation
,
confide
not
too
much
in
this
Peace
and
Tranquillity
:
S.
Greg.
3.
Moral
.
16.
For
it
frequently
happens
,
as
S.
Gregory
observes
,
that
the
Enemy
permits
those
whom
he
hath
much
tempted
,
to
continue
some
time
in
quiet
,
that
not
having
a
care
,
he
may
soon
after
surprise
them
more
easily
,
when
they
think
least
of
him
,
and
that
he
may
make
them
fall
into
Sin
by
a
sudden
and
violent
Temptation
.
For
this
reason
stand
always
upon
your
Guard
,
demanding
daily
of
God
Grace
to
resist
the
Assaults
of
Temptations
.
Be
careful
to
divert
quickly
from
your
Mind
,
all
the
first
Thoughts
that
may
move
you
to
Sin.
ARTICLE
VIII
.
Considerable
Examples
to
teach
us
how
we
must
Encounter
with
Temptations
.
An
ancient
Author
says
very
well
,
That
the
way
to
learn
by
Precept
is
very
long
,
Seneca
Epill.
6.
hut
that
by
Example
is
shorter
and
most
efficacious
.
Wherefore
it
will
be
much
to
the
purpose
,
to
set
here
before
your
Eyes
some
of
those
who
have
couragiously
combated
against
Temptations
,
that
their
Example
may
stir
up
your
Courage
,
and
teach
you
how
to
manage
the
Arms
with
which
they
have
very
fortunately
overcome
.
Amongst
many
others
I
might
bring
,
I
have
chosen
out
the
great
S.
Jerom
,
whom
I
would
propose
to
you
for
a
Model
and
Example
.
He
was
young
as
you
are
,
at
the
time
of
these
Temptations
;
he
was
more
tempted
than
ever
you
will
be
,
and
perhaps
amongst
all
the
Servants
of
God
,
his
Youth
was
most
try'd
by
Temptations
,
and
encounter'd
them
with
an
admirable
Perseverance
.
I
shall
give
you
a
Relation
of
what
he
himself
recounts
,
read
it
attentively
,
and
mark
well
all
the
Circumstances
.
This
Saint
being
yet
young
,
after
he
had
spent
some
time
in
a
worldly
Life
,
was
mov'd
with
a
Desire
to
serve
God
,
and
labor
to
effect
his
Salvation
by
a
true
Conversion
.
He
takes
a
Resolution
to
leave
the
World
,
and
to
retire
into
some
Wilderness
to
do
Penance
,
and
apply
himself
entirely
to
Vertue
.
He
went
first
to
Jerusalem
,
to
visit
the
Holy
Places
,
and
from
thence
he
retir'd
into
the
Desert
.
He
continu'd
in
that
Place
four
whole
Years
,
during
which
time
,
notwithstanding
the
incredible
Austerities
he
underwent
,
he
was
tossed
with
continual
Temptations
,
and
so
great
,
that
they
move
Compassion
in
those
who
read
them
.
Behold
what
he
says
,
writing
to
his
devout
Eustochium
.
O
how
often
in
this
vast
Solitude
,
S.
Jerom.
Epist.
22.
ad
Eustoch
.
where
the
continual
scorching
Heat
of
the
Sun
makes
the
Habitation
horrible
and
insupportable
did
the
Delights
of
the
City
of
Rome
come
to
seek
me
,
and
present
themselves
to
my
Imagination
!
The
Sorrow
and
Bitterness
with
which
my
Soul
was
fill'd
,
made
me
seek
the
most
retir'd
Places
to
lament
for
my
Sins
.
My
Body
now
all
hideous
,
was
cover'd
with
a
Hair
Shirt
;
I
ceased
not
to
weep
,
and
daily
sigh
;
I
had
no
other
Bed
than
the
Ground
,
nor
other
Nourishment
than
that
of
the
Monks
of
the
Desert
,
who
drank
nothing
but
Water
,
nor
eat
any
thing
but
raw
Herbs
,
even
in
their
Distempers
.
In
this
State
,
and
in
this
Prison
,
to
which
I
had
condemn'd
my self
to
avoid
that
of
Hell
,
altho'
I
had
no
other
Company
but
that
of
Scorpions
and
savage
Beasts
;
I
found
my self
often
in
Imagination
with
the
Roman
Dames
.
Fasting
bad
made
my
Visage
pale
and
disfigur'd
,
yet
my
'
Mind
did
not
cease
to
be
inflam'd
with
unchast
Desires
.
In
a
languishing
Body
,
and
a
Flesh
mortifi'd
,
so
that
it
seem'd
almost
dead
before
me
,
I
burnt
with
the
Flames
of
immodest
Pleasures
.
See
the
Temptations
which
this
Saint
endur'd
,
and
the
rude
Assaults
he
hath
sustain'd
;
but
consider
how
this
generous
Champion
behav'd
himself
.
In
this
deplorable
State
,
S.
Hieron
.
ibid.
depriv'd
of
all
human
Succor
,
I
cast
my self
at
the
Feet
of
Jesus
Christ
;
I
water'd
them
with
my
Tears
as
the
Magdalen
,
I
tam'd
the
Rebellions
of
my
Flesh
with
whole
Weeks
of
Abstinence
:
And
amongst
other
things
I
remember
,
that
sometimes
I
pass'd
whole
Nights
and
Days
,
crying
out
for
Succor
,
and
imploring
the
Assistance
of
God
in
these
Combats
,
and
desisted
not
from
Praying
and
knocking
my
Breast
,
till
the
Tempest
was
past
,
and
God
by
his
Grace
had
brought
Repose
and
Tranquillity
.
What
an
Example
,
Theotime
,
is
this
,
to
teach
you
how
to
encounter
with
Temptations
!
But
hearken
yet
to
what
follows
.
And
as
God
himself
is
my
Witness
(
goes
on
the
Saint
)
after
many
Tears
,
after
having
Pray'd
a
long
time
with
Eyes
rais'd
to
Heaven
,
I
felt
so
great
a
Consolation
,
that
sometimes
I
seem'd
to
be
plac'd
amongst
the
Quires
of
Angels
,
and
Sing
with
incredible
Joy
those
excellent
Words
of
the
Spouse
in
the
Canticles
,
I
will
run
,
O
God
,
I
will
run
now
after
thee
in
the
odor
of
thy
Perfumes
,
and
in
the
sweetness
of
thy
Consolations
.
O
what
an
Example
,
Theotime
,
is
this
,
to
animate
you
to
combat
the
Temptations
of
youth
!
O
how
admirable
and
instructive
is
this
for
you
,
and
all
those
of
your
Age
!
For
amongst
others
,
it
teaches
you
Three
things
of
great
importance
.
O
my
dear
Child
!
Jesus
Christ
,
and
imploring
his
Assistance
.
Imitate
him
,
let
your
Chamber
serve
you
as
a
Solitude
,
to
find
there
the
Divine
Succor
against
Temptations
;
and
be
assur'd
,
that
after
your
Prayer
God
will
send
you
Tranquillity
,
and
make
you
feel
an
incredible
Joy
and
Consolation
,
which
will
animate
you
anew
to
resist
Temptations
,
and
serve
your
Saviour
more
faithfully
than
ever
.
CHAP.
X.
Particular
Obstacles
to
rich
young
Persons
.
THE
Obstacles
we
have
spoken
of
hitherto
,
are
common
to
all
young
People
,
of
whatsoever
Quality
or
Condition
.
But
because
amongst
the
Conditions
there
are
some
which
bring
with
them
particular
Impediments
,
it
is
proper
to
treat
briefly
of
them
.
These
Conditions
are
chiefly
Riches
,
Nobility
,
and
Benefices
.
As
for
Riches
,
there
is
no
question
but
they
cause
a
particular
Obstacle
to
Salvation
,
since
the
Son
of
God
himself
assures
us
as
much
,
This
is
known
sufficiently
by
Experience
,
which
manifests
,
that
rich
young
People
are
ordinarily
more
vicious
than
others
.
We
see
them
addicted
to
their
Pleasures
,
slothful
,
and
Enemies
to
Labor
,
their
Minds
always
taken
up
with
Vanity
,
aspiring
after
Greatness
,
Fortune
,
and
the
Riches
of
the
World
,
Proud
,
Presumptuous
,
despising
all
the
World
,
Untractable
,
and
resisting
the
most
wholsom
Instruction
and
Advices
,
subject
to
a
vast
number
of
Sins
,
oftentimes
malicious
and
ingenious
to
effect
it
.
those
who
trust
in
their
own
Power
,
and
glory
in
the
multitude
of
their
Riches
.
I
say
this
,
Theotime
,
to
the
end
I
may
admonish
you
,
that
if
God
hath
order'd
you
to
be
born
in
a
good
and
rich
Condion
,
you
take
a
care
that
your
Riches
serve
not
for
your
Damnation
,
as
they
do
daily
to
many
like
you
;
Jesus
Christ
,
who
says
,
How
difficult
is
it
for
the
Rich
to
be
saved
?
Wherefore
you
have
need
to
perform
Three
things
.
1.
2.
Understand
what
these
Obstacles
are
,
that
you
may
diligently
avoid
them
.
There
are
many
in
them
,
but
those
which
are
most
particular
are
these
,
viz.
Pride
,
Untractableness
,
Idleness
,
Love
of
Pleasures
,
Vicious
Company
,
and
Flatteries
of
Men
;
Have
a
care
of
all
these
things
.
Be
Humble
in
your
Riches
,
Aug.
Ser.
5.
de
ver.
Domini
.
Quid
prodest
stulto
habere
divitias
cum
sapientiam
emere
non
possit
?
Pro.
17.
considering
on
one
side
,
the
danger
they
daily
put
you
in
of
offending
God
,
and
ruining
your self
;
and
on
the
other
side
,
the
exact
Account
you
must
render
to
God
of
the
good
use
you
have
made
of
them
.
Wherefore
do
you
glory
in
the
Riches
you
possess
,
which
God
can
take
away
in
a
moment
?
and
with
which
,
as
the
Wise
man
says
,
you
know
not
how
to
obtain
the
true
Riches
of
the
Mind
,
that
is
,
Wisdom
and
Vertue
.
Riches
,
which
if
you
possess
them
not
,
you
,
with
all
your
Goods
,
are
but
like
a
Horse
richly
Trapped
,
which
with
all
his
Ornaments
is
but
a
Beast
without
Reason
.
Render
your self
easie
to
be
taught
,
and
Tractable
;
be
ready
to
learn
,
and
willing
to
be
reprehended
;
and
be
persuaded
,
that
by
how
much
you
are
Nobler
and
Richer
,
by
so
much
ought
you
to
be
better
instructed
,
because
you
have
so
much
more
occasion
of
failing
,
and
your
Faults
are
of
greater
consequence
than
others
.
Fly
Idleness
,
so
natural
to
the
Rich.
S.
Bern.
Serm.
ad
Pastores
.
Remember
that
the
Rich
,
as
the
Scripture
says
,
are
not
in
trouble
as
other
Men
,
and
not
subject
to
the
Afflictions
of
others
.
But
S.
Bernard
adds
,
That
there
is
great
reason
to
fear
,
lest
they
should
be
afflicted
with
the
Devils
.
Preserve
your self
carefully
from
Dainties
,
which
are
the
Baits
of
Pleasures
.
Remember
that
Chastity
is
in
the
midst
of
Dangers
and
Precipices
,
when
surrounded
with
Riches
,
where
daintiness
of
Nourishment
,
of
Garments
,
of
Lying
,
and
a
thousand
other
Occasions
,
expose
it
to
a
continual
hazard
of
Ruin
,
if
not
resisted
with
incredible
Diligence
.
Wo
be
to
the
Rich
,
(
says
the
Prophet
)
who
sleep
in
curious
Beds
,
who
seek
Pleasure
in
their
delicious
Couches
,
who
Feast
,
taking
all
Delight
,
whilst
the
Poor
is
in
Misery
,
without
shewing
any
Compassion
towards
him
.
And
the
Son
of
God
,
says
,
Wo
be
to
the
Rich
,
because
they
have
their
Consolation
in
this
World.
Withdraw
your self
from
wicked
Company
,
which
your
Riches
will
easily
attract
,
as
a
Prey
invites
Birds
.
See
what
we
have
said
above
,
Chap.
6.
Permit
not
your self
to
be
surpris'd
by
Flattery
,
S.
Hier.
Epist.
ad
Celan
.
which
always
accompanies
the
Rich
,
and
which
ordinarily
perverts
their
Mind
,
and
principally
young
Persons
.
Give
not
credit
to
any
thing
they
shall
say
in
your
Commendation
;
for
either
they
commend
you
for
Things
that
deserve
not
Praise
,
as
your
Condition
,
your
Wealth
,
your
good
Behaviour
,
or
other
like
things
;
or
for
things
you
have
not
,
as
Science
,
Wisdom
,
Vertue
;
or
if
you
have
them
,
they
come
not
from
you
.
There
remains
the
Third
thing
you
are
to
perform
,
that
is
,
to
make
good
use
of
your
Riches
.
I
shall
appoint
you
no
other
than
that
which
S.
Paul
order'd
Timothy
to
prescribe
to
the
Rich
;
consider
what
he
says
,
and
comprehend
it
well
.
[
a
](A42886-e45000-b)
a
Divitibus
hujus
saeculi
praecipe
,
non
sublime
sapere
,
neque
sperare
in
incerto
divitiarum
,
sed
in
Deo
vivo
,
qui
praestat
nobis
omnia
ad
sruendum
;
bene
agere
,
divites
fieri
in
bonis
operibus
,
facile
tribuere
,
communicare
,
Thesaurare
sibi
fundamentum
bonum
in
futurum
,
ut
apprehendant
veram
vitam
.
Tim.
6.
Command
the
Rich
of
the
World
,
that
they
be
not
high-minded
,
that
they
put
not
their
confidence
in
the
uncertainty
of
Riches
,
but
in
the
living
God
,
who
giveth
us
abundantly
all
things
to
enjoy
;
that
they
apply
themselves
to
Vertue
,
and
be
rich
in
good
Works
;
that
they
give
Alms
freely
,
and
communicate
their
Goods
to
those
that
want
;
that
they
lay
up
store
for
the
time
to
come
,
and
to
obtain
Eternal
Life
.
This
,
Theotime
,
is
the
use
of
Riches
,
which
the
Holy
Ghost
prescribes
to
the
Wealthy
,
and
which
you
ought
exactly
to
practise
,
if
you
will
take
care
that
you
be
not
destroy'd
by
your
Possessions
.
After
all
this
,
keep
in
your
Mind
that
great
Truth
S.
Cyprian
teaches
you
,
which
is
,
[
b
](A42886-e45050-b)
b
Tentatio
est
Patrimonium
grande
,
nisi
ad
usus
bonos
census
operetur
,
ut
Patrimonio
suo
unusquisque
locupletior
,
magis
redimere
debeat
quam
augere
delicta
.
S.
Cypr.
lib.
de
Habit.
Virgi
.
That
a
great
Patrimony
is
a
Temptation
,
if
the
Revenue
one
possesses
be
not
employ'd
in
pious
Vses
;
and
by
how
much
any
one
abounds
in
Wealth
,
by
so
much
more
ought
he
to
make
use
of
it
to
redeem
his
Sins
,
and
not
to
multiply
them
.
CHAP.
XI
.
Particular
Obstacles
to
Noble
Persons
.
TO
put
Nobility
amongst
the
Obstacles
of
Vertue
,
were
to
offer
an
Injury
to
it
;
but
we
shall
do
no
wrong
to
Truth
,
if
we
say
that
the
ill
use
which
Persons
in
Dignity
make
of
it
,
is
a
great
Impediment
to
their
Salvation
,
and
frequently
the
cause
of
their
Ruin
and
Damnation
.
To
see
this
Truth
,
and
clearly
understand
,
that
there
is
no
State
ordinarily
more
corrupt
,
nor
fill'd
with
Vice
,
than
that
of
the
Nobility
,
we
need
only
make
a
little
Reflection
upon
the
Life
of
Great
Men.
We
see
a
prodigious
Pride
reign
in
them
,
which
makes
them
contemn
all
the
World
,
and
esteem
all
others
infinitly
below
them
.
Ambition
,
and
a
desire
of
growing
Great
,
perpetually
possesses
them
.
They
are
extravagantly
addicted
to
all
their
Pleasures
,
Lovers
of
Delights
,
Bold
and
Shameless
to
publish
their
Sins
,
and
glory
in
them
,
Envious
in
the
highest
degree
,
Ty'd
to
their
Interest
,
Affecting
none
but
themselves
,
Unjust
,
Violent
,
Harsh
,
and
often
Cruel
towards
others
,
especially
their
Inferiors
,
Impatient
and
Cholerick
,
Given
to
Swearing
and
Blasphemies
,
Revengeful
even
to
excess
,
not
being
able
to
suffer
or
dissemble
the
least
Injury
,
which
frequently
is
grounded
only
in
their
Imagination
,
and
even
make
open
profession
never
to
endure
or
dissemble
any
.
O
God!
what
a
Life
is
this
for
Men
who
make
profession
of
Christian
Religion
!
And
that
which
accomplishes
the
Misfortune
of
this
Condition
is
,
Depart
from
us
,
we
will
not
have
the
knowledge
of
thy
ways
.
Who
is
the
all-powerful
,
who
says
that
we
must
serve
him
?
What
doth
it
profit
us
to
Pray
unto
him
?
Is
not
this
a
thing
much
to
be
deplor'd
,
to
see
in
the
midst
of
Christianity
,
the
fairest
part
of
Christian
States
to
be
most
corrupted
?
And
that
Nobility
which
is
given
as
a
Recompence
of
Vertue
,
and
to
excite
others
thereto
,
should
become
the
Source
of
Vice
,
and
the
Fountain
of
the
Corruption
of
Noble
Persons
:
So
that
it
is
a
Mark
of
Reprobation
to
many
;
and
it
were
more
desirable
for
the
greatest
part
of
Noble-men
that
they
had
never
been
born
.
For
what
advantage
is
it
to
be
Great
before
Men
,
and
to
be
wretched
and
contemptible
in
the
sight
of
God
?
[
a
](A42886-e45200-b)
a
Quid
prodest
quod
liber
est
in
natura
,
qui
servus
est
in
conscientia
?
Euseb.
Emiss
.
Hom.
3.
de
Pascate
.
To
be
honor'd
by
Men
,
and
hated
by
God
?
To
Command
others
,
and
to
be
a
Slave
to
Vice
,
and
his
own
Passions
?
And
in
a
word
,
To
be
happy
in
this
World
,
and
damn'd
for
ever
,
being
of
the
number
of
those
who
eternally
cry
out
,
[
b
](A42886-e45230-b)
b
Quid
nobis
profuit
superbia
,
aut
divitiarum
jactantia
?
quid
contulit
nobis
?
Tansierunt
ista
omnia
tanquam
umbra
.
Ergo
erravimus
à
via
veritatis
.
Sap.
5.
What
did
our
Pride
profit
us
?
What
advantage
hath
the
pomp
of
Riches
brought
to
us
?
All
those
things
are
passed
away
like
a
Shadow
.
Wherefore
we
have
err'd
from
the
Way
of
Truth
.
O
my
dear
Theotime
,
if
you
be
Noble
,
I
beseech
you
to
make
here
a
serious
Reflection
upon
your self
,
and
upon
the
Danger
your
Nobility
exposes
your
Salvation
to
.
Distrust
your
State
,
and
be
afraid
lest
it
should
ruin
you
.
By
how
much
more
you
are
rais'd
in
Condition
,
by
so
much
more
have
you
an
Obligation
to
Vertue
,
and
are
in
greater
hazard
of
Destruction
.
1.
2.
Know
,
Chrysolog
.
Serm.
6
,
7.
For
if
Nobility
consists
in
being
born
of
Illustrious
Parents
,
and
of
those
that
are
considerable
in
the
World
,
what
Nobility
will
it
be
to
be
made
the
Child
of
God
,
Coheir
of
Jesus
Christ
,
predestinated
to
possess
the
the
Kingdom
of
Heaven
?
This
,
Theotime
,
is
the
great
,
the
prime
and
the
true
Nobility
;
if
you
possess
this
,
you
are
really
Noble
;
and
if
you
have
it
not
,
how
Noble
soever
you
may
be
before
Men
,
you
are
most
Infamous
and
Abominable
in
the
sight
of
God.
3.
This
being
so
,
Aug.
Serm.
27.
That
is
a
wicked
Nobility
(
says
St.
Augustin
)
which
makes
you
contemptible
in
the
sight
of
God
by
its
Pride
.
On
the
contrary
,
by
so
much
more
Humble
,
as
you
are
more
Noble
,
according
to
the
Precept
of
the
Wiseman
;
[
a
](A42886-e45450-b)
a
Quanto
magnus
es
humilia
te
in
omnibus
,
&
apud
Deum
invenies
gratiam
.
Eccl.
3.
By
how
much
greater
you
are
,
says
he
,
by
so
much
humble
your self
more
in
all
things
;
and
by
this
means
you
will
render
your self
agreeable
to
God.
It
is
an
excellent
Advice
,
like
that
which
S.
Jerom
gives
to
Noblemen
;
[
b
](A42886-e45500-b)
b
Nulli
te
unquam
de
generis
nobilitate
praeponas
,
nec
inseriores
quasque
aut
humili
loco
natas
te
inferiores
putes
.
Nescit
religio
nostra
personas
accipere
,
nec
conditiones
hominum
,
sed
animos
inspicit
singulorum
,
servum
&
nobilem
de
moribus
pronunciat
,
&c.
S.
Jerom.
Epist.
ad
Celant
.
Prefer
not
your self
before
others
by
reason
of
your
Nobility
,
and
contemn
not
those
who
are
not
Noble
.
Our
Religion
hath
no
respect
to
Persons
,
it
regards
not
the
Condition
of
Men
,
but
their
Minds
;
it
judgeth
of
Nobility
by
their
Manners
.
There
is
no
Nobility
in
the
sight
of
God
,
but
not
to
serve
Sin.
The
height
of
Nobility
is
to
be
Illustrious
in
Vertues
.
O
what
an
excellent
and
necessary
Advice
is
this
for
Noblemen
!
4.
5.
S.
Bern.
Epist.
ad
Sophi
.
first
your
Vertue
will
be
in
some
manner
more
agreeable
to
God
,
according
to
the
Judgment
of
St.
Bernard
.
Besides
,
your
Example
will
move
others
to
Vertue
,
your
Discourse
will
have
more
authority
to
persuade
them
to
Good
;
They
will
give
credit
to
you
,
when
you
mildly
reprehend
their
Faults
.
You
will
have
Means
to
comfort
the
Afflicted
,
Credit
to
relieve
the
Oppressed
;
You
may
often
take
up
Quarrels
,
and
reconcile
Enemies
.
Practise
your self
in
all
these
things
,
and
God
will
give
a
Blessing
to
your
Nobility
,
and
you
will
be
Noble
both
before
God
and
Men.
See
yet
many
things
which
concern
Nobility
in
Part
5.
Chap.
11.
Article
1.3
.
&
4.
CHAP.
XII
.
Particular
Obstacles
of
young
Incumbents
,
or
such
as
have
Benefices
without
Cure.
I
Shall
not
Discourse
to
you
here
of
all
the
Obstacles
which
Benefices
may
bring
to
the
Salvation
of
Incumbents
,
but
only
of
those
you
may
meet
with
during
your
Youth
,
reserving
to
speak
of
the
others
at
the
End
of
this
Work.
Here
I
shall
only
take
notice
of
Four
amongst
others
.
The
First
consists
in
this
,
The
Second
Obstacle
springs
from
the
more
particular
Obligation
which
the
Benefice
brings
of
living
holily
.
The
Third
Obstacle
comes
from
the
Obligation
they
have
to
recite
the
Divine
Office
,
of
which
young
Incumbents
discharge
themselves
very
badly
,
altho'
they
be
oblig'd
to
it
under
mortal
Sin
,
and
omitting
to
say
it
,
are
oblig'd
to
the
restitution
of
the
Fruits
of
their
Benefice
,
according
to
the
number
of
the
Days
they
have
omitted
it
.
This
Impediment
of
the
Salvation
of
Incumbents
is
very
great
:
For
the
contempt
of
their
Duty
,
and
these
mortal
Sins
thus
neglected
and
repeated
,
rendring
them
more
unworthy
of
the
Grace
of
God
,
are
the
Causes
why
they
fall
into
many
other
Sins
,
and
into
extream
Disorders
,
as
we
daily
see
.
The
Fourth
Obstacle
arises
from
the
Obligation
they
have
of
exterior
Modesty
,
Conc.
Trid.
Sess.
14.
c.
5.
Altho'
the
Habit
makes
not
a
Monk
,
yet
nevertheless
the
Clergy
ought
always
to
wear
a
Habit
conformable
to
their
State
,
that
by
the
modesty
of
their
exterior
Habit
,
they
may
discover
the
interior
Goodness
of
their
Manners
.
But
now
adays
Incumbents
,
and
particularly
young
ones
,
know
nothing
of
this
Obligation
:
For
we
see
them
Cloath'd
like
others
,
Let
every
one
take
care
of
this
that
will
,
but
Incumbents
who
live
thus
,
and
will
not
change
,
are
not
in
the
State
of
Grace
,
neither
can
they
receive
Absolution
,
if
they
have
not
a
full
purpose
to
wear
an
Ecclesiastical
Habit.
Now
,
if
not
they
but
their
Parents
enjoy
it
,
as
it
often
happens
,
they
are
oblig'd
to
admonish
them
;
and
the
Parents
are
not
in
a
good
State
of
Conscience
,
but
sin
grievously
,
if
they
hinder
them
from
wearing
a
Habit
agreeable
to
their
State.
For
the
remedy
of
these
Obstacles
,
see
what
you
are
to
do
.
As
for
the
First
,
Now
if
you
have
no
repugnance
,
but
rather
an
Inclination
to
an
Ecclesiastical
Life
,
think
not
that
your
Benefice
ought
to
be
a
sufficient
Mark
of
your
Vocation
;
for
perhaps
you
are
not
fit
for
it
.
Wherefore
never
desist
from
begging
daily
of
God
,
to
know
the
State
which
is
most
proper
for
his
Service
,
and
your
own
Salvation
;
and
performing
all
that
,
you
ought
to
make
a
good
Choice
of
your
Condition
,
as
we
shall
shew
you
hereafter
.
For
a
remedy
of
the
three
other
Obstacles
,
If
you
do
thus
,
Theotime
,
it
will
befall
you
as
it
did
the
Prophet
Samuel
,
who
was
Dedicated
by
his
Parents
in
his
Childhood
to
Serve
in
the
Tabernacle
of
God
This
young
Child
behav'd
himself
so
faithfully
in
that
Place
,
God
was
with
him
,
and
the
Services
he
did
in
the
Tabernacle
during
his
Youth
were
so
pleasing
to
him
,
that
he
chose
him
for
his
Prophet
,
and
manifested
to
all
his
People
the
choice
he
had
made
.
Thus
,
Theotime
,
if
you
serve
God
faithfully
in
an
Ecclesiastical
State
,
to
which
by
your
Benefice
you
are
Dedicated
in
your
Youth
,
God
will
give
a
Blessing
to
the
Entrance
you
have
made
,
and
will
do
you
the
Favor
one
day
,
to
employ
you
to
serve
him
in
that
holy
State
,
and
procure
thereby
your
own
Glory
,
and
the
Salvation
of
Souls
.
CHAP.
XIII
.
Advice
to
Parents
upon
the
same
Subject
.
AS
the
Parents
are
the
first
Causes
of
all
the
Obstacles
which
Benefices
bring
to
the
Salvation
of
their
Children
,
it
is
necessary
to
give
them
here
a
very
important
Advice
,
that
they
may
afford
a
convenient
Remedy
.
They
are
the
Persons
who
with
an
insatiable
Greediness
seek
Benefices
for
their
Children
:
They
make
them
take
the
〈…〉
●●●●cal
State
,
before
they
know
what
it
is
;
They
inconsiderately
charge
them
with
Benefices
,
who
Present
themselves
without
being
concern'd
to
know
whether
they
be
fit
or
Call'd
by
God
,
or
whether
they
will
discharge
the
great
Obligations
of
that
Calling
.
All
their
Care
aims
at
finding
Benefices
,
and
sometimes
by
ill
and
dangerous
Ways
,
at
advancing
the
Revenue
,
receiving
and
disposing
of
it
as
they
please
,
against
the
Intention
of
the
Founders
,
and
of
the
Church
her self
;
making
their
Children
learn
a
little
Latin
,
neglecting
in
the
mean
time
all
the
rest
which
is
most
necessary
,
viz.
the
Care
of
making
their
Children
acquit
themselves
of
the
Obligations
of
their
State
,
say
their
Office
,
wear
an
Ecclesiastical
Habit
,
live
conformable
to
their
Profession
,
and
of
causing
them
to
be
bred
up
in
an
Ecclesiastical
Spirit
,
and
instructed
in
the
knowledge
of
their
Duty
.
O
wicked
Parents
!
who
for
a
little
Temporal
Wealth
,
charge
themselves
with
all
the
Sins
of
their
Children
,
and
with
their
Children
engage
themselves
in
an
inevitable
Damnation
.
And
yet
more
misfortunate
the
Uncles
and
other
Relations
of
Incumbents
,
who
have
no
less
disordinate
Affection
for
their
Nephews
and
Cousins
,
whom
they
blindly
charge
with
Benefices
,
and
themselves
with
all
the
Ill
they
cause
in
the
Church
,
as
we
daily
see
.
[
*
](A42886-e46040-b)
*
Huic
parvulo
&
forsitan
nondum
nato
,
Ecclesiastica
jam
Beneficia
provida
parentum
solicitudo
parabat
.
Illum
Praepositus
aut
Decanus
ut
sibi
succederet
plusquam
Materno
educabit
affectu
in
deliciis
enutriens
&
delictis
.
Ille
dignus
Archidiaconatu
quia
filius
principis
,
magis
autem
si
sit
Episcopi
consobrinus
in
quo
nimirum
tota
videtur
Episcopatus
progenies
.
S.
Bern.
in
Declamationibus
.
This
was
a
Disorder
which
St.
Bernard
deplor'd
in
his
Time
,
whose
Words
I
shall
put
in
the
Margin
.
The
Remedy
of
this
Evil
is
in
the
Hands
of
the
Parents
themselves
;
it
belongs
to
them
to
moderate
that
great
Greediness
they
have
for
Benefices
,
to
make
more
account
of
the
Salvation
of
their
Children
,
than
of
their
Temporal
Possessions
,
and
prefer
the
Quiet
of
their
Conscience
before
the
Advancement
of
their
Families
,
which
Benefices
instead
of
raising
,
as
they
think
,
frequently
ruin
.
For
this
effect
they
ought
to
have
a
care
,
not
to
bestow
Benefices
upon
their
Children
,
without
having
seriously
consider'd
their
Spirit
,
their
Inclinations
,
and
the
Dispositions
they
have
to
an
Ecclesiastical
Calling
;
And
that
they
may
perform
it
with
more
certainty
,
they
should
not
be
Judges
thereof
themselves
,
but
make
the
Inclinations
of
their
Children
be
Examin'd
by
able
Persons
,
to
whom
the
Children
may
freely
declare
their
repugnance
,
if
they
have
any
,
to
that
Dignity
,
as
it
frequently
happens
,
who
might
judge
religiously
of
their
Dispositions
for
the
same
State
,
without
Interest
,
without
Complacence
,
and
declare
sincerely
to
the
Fathers
the
Judgment
they
make
of
them
,
whether
they
think
the
Children
fit
for
an
Ecclesiastical
Calling
,
as
much
as
they
may
guess
in
that
Age.
The
Fathers
may
follow
their
Judgment
with
the
ensuing
Precautions
,
viz.
To
take
a
great
care
of
the
Education
of
the
Children
they
design
for
the
Church
;
Make
them
be
brought
up
in
the
Fear
of
God
,
in
an
Ecclesiastical
Spirit
,
in
the
Knowledge
of
their
State
and
its
Obligations
,
and
not
in
the
Vanity
and
Spirit
of
the
World
,
as
they
often
do
.
For
this
end
commit
them
to
Persons
of
Piety
,
of
Prudence
,
of
Learning
,
who
have
the
Zeal
of
an
Ecclesiastical
Spirit
.
Have
a
care
that
they
acquit
themselves
of
the
Obligation
of
their
Office
;
That
they
wear
the
Habit
of
Clergy-men
,
at
least
as
we
have
said
in
the
precedent
Chapter
;
That
they
live
holily
,
as
Children
destin'd
to
the
Church
;
Dispose
well
of
the
Revenues
of
the
Benefices
,
employing
it
to
discharge
their
Duty
in
an
honest
and
moderate
Maintenance
of
an
Incumbent
,
and
the
rest
in
pious
Works
.
And
in
fine
,
they
ought
to
observe
the
Manners
and
Inclinations
of
their
Children
,
informing
themselves
by
their
Masters
to
whom
they
are
committed
,
and
whether
they
know
they
be
inclin'd
to
an
Ecclesiastical
State
,
or
have
not
convenient
Dispositions
for
it
;
for
then
they
are
oblig'd
to
dispose
of
their
Children
in
some
other
Employ
.
If
they
do
otherwise
than
what
we
have
said
,
they
render
themselves
culpable
of
a
vast
number
of
Sins
which
their
Children
commit
in
an
Ecclesiastical
Calling
,
which
is
a
horrible
thing
to
reflect
on
;
and
for
the
Temporal
Goods
they
have
too
much
affected
,
they
will
incur
their
Eternal
Damnation
,
and
that
of
their
Children
.
Now
to
the
end
they
may
be
more
convinc'd
of
their
Obligation
concerning
this
Subject
,
let
them
take
the
pains
to
read
the
former
Chapter
,
and
also
Chap.
9.
of
Part
5.
The
End
of
the
Third
Part.
THE
INSTRUCTION
OF
YOUTH
IN
Christian
Piety
.
PART
IV.
Of
the
Vertues
necessary
for
young
Persons
.
THIS
,
Theotime
,
is
the
chiefest
part
of
your
Instruction
,
to
which
the
three
former
relate
as
the
Means
to
their
End
;
for
after
the
Proposal
of
the
Motives
to
incline
you
to
Vertue
,
the
necessary
Means
to
acquire
it
,
the
Obstacles
which
might
divert
you
,
and
ought
to
be
avoided
during
your
Youth
;
there
now
remains
to
give
you
the
Practice
of
Vertue
,
and
shew
the
particular
Vertues
to
which
you
ought
to
apply
your
Studies
more
carefully
in
your
Youth
,
to
render
your self
truly
Vertuous
,
and
which
ought
to
serve
as
a
Groundwork
to
others
,
which
will
be
necessary
for
you
in
the
Course
of
your
Life
.
CHAP.
I.
That
young
People
ought
to
propose
to
themselves
the
Imitation
of
our
Lord
Jesus
in
his
Youth
.
BEing
that
all
Christian
Piety
,
both
in
Great
and
Small
,
consists
in
imitating
our
Lord
Jesus
Christ
,
I
would
first
of
all
propose
here
that
Divine
Pattern
,
to
give
you
a
perfect
Model
of
the
Vertues
you
ought
to
acquire
,
and
by
which
you
ought
to
form
your
Youth
.
It
was
for
this
Reason
,
according
to
the
Observation
of
one
of
the
Fathers
of
the
Church
,
why
this
Divine
Master
being
come
to
Teach
and
Save
all
Men
,
was
pleas'd
to
pass
thro'
all
the
Ages
of
Man
,
even
to
a
perfect
Age
,
to
sanctifie
them
all
,
and
by
making
himself
like
unto
them
,
more
easily
invite
to
his
Imitation
.
[
*
](A42886-e46250-b)
*
Ideo
in
omnem
venit
aetatem
,
&
infantibus
infans
factus
,
sanctificans
infantes
,
in
parvulis
parvulus
,
sanctificans
hanc
ipsam
habentes
aetatem
;
simul
&
exemplum
illis
pietatis
effectus
justitiae
&
subjectionis
.
In
juvenibus
juvenis
exemplum
juvenibus
sactus
,
&
sanctificans
Domino
.
S.
Irenaeus
l.
2.
adversus
hereses
.
c.
39.
For
this
Reason
,
says
he
,
he
made
himself
a
Child
to
Children
,
that
he
might
sanctifie
them
.
He
made
himself
a
Little-one
to
Litle-ones
,
giving
Holiness
to
those
of
that
Age
,
to
the
end
he
might
afford
them
in
his
Person
an
Example
of
Piety
and
Sanctity
,
and
Subjection
.
He
made
himself
a
young
Man
to
young
Men
,
giving
them
a
Pattern
,
and
sanctifying
them
for
the
Service
of
our
Lord
.
It
is
by
this
Divine
Pattern
of
Youth
,
dear
Theotime
,
that
you
must
form
yours
,
and
regulate
your
Actions
.
It
is
from
him
that
you
must
learn
the
Vertues
you
ought
to
practise
in
that
Age
,
[
*
](A42886-e46320-b)
*
Inspice
&
fac
secundum
exemplar
quod
tibi
in
monte
monstratum
est
.
Exod.
25.
Look
,
and
do
according
to
the
Example
which
is
shew'd
you
.
Now
we
find
Four
things
in
the
Gospel
which
the
Son
of
God
did
during
the
Youth
of
his
mortal
Life
.
The
First
is
his
hidden
Life
which
he
was
pleas'd
to
lead
all
that
time
,
not
manifesting
himself
to
Men
,
but
only
to
his
most
blessed
Mother
and
S.
Joseph
;
to
teach
young
People
to
fly
Vanity
,
so
natural
to
their
Age
,
and
also
hurtful
,
and
not
to
seek
after
the
Esteem
of
the
World
by
a
vain
ostentation
of
their
Parts
or
Vertues
;
but
only
to
please
God
,
and
content
their
Parents
and
Masters
,
by
a
solid
Progress
in
Vertue
and
Wisdom
.
The
Second
is
the
Example
of
Piety
and
Religion
he
was
pleas'd
to
give
,
by
going
to
the
Temple
at
solemn
Feasts
,
according
to
the
Command
of
the
Law
,
altho'
he
was
not
oblig'd
to
it
;
being
there
,
he
hearkned
to
the
Doctors
,
and
asked
them
Questions
,
as
if
he
would
learn
of
them
,
he
who
was
Master
of
the
Doctors
and
of
the
Law
it self
.
An
admirable
Example
,
by
which
he
would
shew
to
young
People
the
Affection
they
ought
to
have
for
Piety
,
and
that
their
first
Care
must
be
to
serve
God
and
labor
for
their
Salvation
,
addicting
themselves
to
Acts
of
Religion
,
to
Prayer
,
to
assist
at
the
Divine
Sacrifice
,
to
the
Sacraments
,
to
the
Word
of
God
,
and
to
seek
Instruction
from
the
Mouth
of
the
Wise
,
and
from
those
whom
God
hath
given
them
for
their
Conduct
.
The
Third
thing
is
that
so
admirable
Obedience
he
shew'd
to
his
Parents
,
which
the
Gospel
declares
in
these
Terms
;
[
a
](A42886-e46400-b)
a
Et
descendit
cum
eis
&
venit
Nazareth
&
erat
subditus
illis
.
Luc.
2.42
.
He
return'd
with
them
unto
Nazareth
,
and
was
subject
to
them
.
An
Example
which
ought
to
confound
all
young
People
,
who
have
ordinarily
so
great
a
repugnance
to
Submission
.
What
a
shame
is
this
for
you
,
Theotime
,
when
you
are
wanting
to
the
great
Respect
you
owe
to
them
from
whom
you
receive
your
Life
and
Instruction
,
having
before
your
Eyes
the
Example
of
God
,
[
b
](A42886-e46440-b)
b
Deus
erat
sub
●itus
,
quis
,
quibus
?
hominibus
Disce
,
terra
subdit
,
disce
pulvis
obtemperare
,
erubesce
superbe
cinis
,
Deus
se
humiliat
,
&
tu
te
exaltas
?
S.
Bern.
Hom.
1.
Super
missas
.
who
obeys
his
Creatures
?
And
what
Reply
will
you
give
to
the
Son
of
God
concerning
your
Disobedience
,
when
he
shall
reproach
you
,
that
he
was
pleas'd
to
be
subject
and
obedient
for
your
Example
?
The
Fourth
thing
that
the
Gospel
teaches
us
of
the
Youth
of
our
Lord
is
,
[
c
](A42886-e46480-b)
c
Jesus
proficiebat
sapientia
&
aetate
&
gratia
apud
Deum
&
homines
.
Ibid.
That
according
to
the
measure
he
advanc'd
in
Age
,
he
visibly
increas'd
in
Wisdom
and
Grace
before
God
and
Men
;
which
is
not
to
be
understood
of
an
interior
increase
of
these
two
Perfections
in
the
Soul
of
the
Son
of
God
;
because
from
the
moment
of
his
Conception
he
was
accomplish'd
with
them
in
a
perfect
fullness
.
But
this
is
to
be
understood
as
to
the
Effects
he
made
appear
in
his
Divine
Actions
from
Day
to
Day
.
As
the
Sun
,
which
altho'
he
be
as
much
adorn'd
with
Light
at
his
Rising
as
at
Mid-day
,
is
said
to
become
more
light
according
to
the
degrees
he
rises
,
because
his
Light
appears
with
more
brightness
to
our
Eyes
.
But
the
Gospel
hath
made
this
Observation
,
to
give
to
Christian
young
Persons
the
most
important
Advertisement
of
the
great
care
they
ought
to
have
to
employ
their
Years
to
increase
in
Wisdom
and
Vertue
,
and
to
avoid
that
so
universal
a
Fault
of
the
greatest
part
,
who
seem
to
advance
in
Age
to
no
other
end
than
to
diminish
in
Innocence
.
It
is
a
Misfortune
infinitely
to
be
deplor'd
,
to
see
that
Children
should
be
corrupted
according
to
the
measure
that
they
grow
in
bigness
,
and
that
their
Age
should
serve
them
for
nothing
else
but
to
learn
Vice
,
Lying
,
Impurity
,
Pride
,
Disobedience
,
Dissoluteness
,
as
St.
Augustin
takes
notice
of
himself
.
S.
Aug.
lib.
7.
Conf.
cap.
1.
Children
of
Jesus
Christ
!
is
it
thus
that
you
imitate
your
Master
?
He
made
himself
a
Child
like
you
,
to
invite
you
more
sweetly
to
his
Imitation
,
and
to
teach
you
to
employ
your
first
Years
in
the
increase
of
Vertue
,
and
you
miserably
lose
them
in
learning
Vice.
Cast
your
Eyes
upon
this
Divine
Pattern
,
to
reform
by
it
the
Abuses
of
your
Youth
which
you
have
committed
,
and
learn
to
increase
in
all
Christian
Vertues
,
which
is
,
to
be
the
Disciple
and
Child
of
Jesus
Christ
.
Now
that
you
may
perfectly
understand
them
,
I
shall
here
represent
them
to
you
one
after
another
.
CHAP.
II.
Of
the
Fear
of
God.
THE
First
Vertue
that
is
necessary
for
you
,
is
the
Fear
of
God
;
it
is
that
which
next
to
Faith
is
the
Basis
and
Groundwork
of
all
others
.
The
Scripture
calls
it
The
beginning
of
Wisdom
;
and
it
teacheth
us
,
that
it
is
the
first
thing
which
ought
to
be
inspir'd
into
young
Souls
.
For
this
reason
Salomon
Instructing
Youth
in
his
Proverbs
,
begins
his
Instruction
with
this
excellent
Precept
,
so
often
repeated
in
Scripture
,
[
a
](A42886-e46640-b)
a
Initium
sapientiae
timor
Domini
.
Prov.
5.
The
Fear
of
God
is
the
beginning
of
Wisdom
.
And
the
same
Scripture
,
in
the
History
of
holy
Tobias
,
observes
expresly
,
that
being
a
Child
,
[
b
](A42886-e46680-b)
b
Genuit
ex
ea
filium
quem
ab
infantia
timere
Deum
docuit
,
&
abstinere
ab
omni
peccato
.
Tob.
1.
He
instructed
him
from
his
Infancy
to
fear
God
,
and
to
abstain
from
all
Sins
.
Now
by
this
Fear
we
must
not
understand
a
gross
and
servil
Fear
,
that
regards
nothing
but
the
Punishment
and
Chastisement
,
which
it
apprehends
more
than
the
Offence
;
That
,
Theotime
,
is
the
Fear
of
God
which
is
the
beginning
of
Wisdom
,
and
the
foundation
of
true
Piety
.
First
,
Demand
it
daily
of
God
,
[
*
](A42886-e46790-b)
*
Confige
timore
carnes
meas
,
à
judiciis
enim
tuis
tremui
,
Psal.
118.
O
God
,
engrave
thy
Fear
deeply
in
my
Soul
,
that
it
may
restrain
me
from
ever
offending
thee
.
Secondly
,
[
*
](A42886-e46850-b)
*
Non
est
similis
tui
Domine
,
magnus
es
tu
,
&
magnum
nomen
tuum
in
sortitudine
;
quis
non
timebit
te
ô
Rex
gentium
?
Jer.
10.
O
Immense
God
,
there
is
none
like
unto
thee
,
said
a
Prophet
,
thou
art
Great
,
and
thy
Name
is
Great
,
O
King
of
Nations
,
who
will
not
fear
thee
?
Thirdly
,
[
*
](A42886-e46920-b)
*
Timor
Domini
expellit
peccatum
.
Eccl.
5.
and
let
that
be
the
first
and
principal
thing
you
regard
in
all
your
Actions
,
whether
God
be
not
therein
offended
.
4.
CHAP.
III.
Of
the
Love
of
God.
IF
the
Greatness
of
God
oblige
us
to
fear
and
honor
him
with
a
profound
Respect
,
[
a
](A42886-e47020-b)
a
Timor
Domini
initium
dilectionis
.
The
Fear
of
God
is
the
beginning
of
Love
,
as
the
Holy
Scripture
says
,
and
Love
is
the
perfection
of
Fear
.
[
b
](A42886-e47040-b)
b
Qui
sine
timore
est
non
poterit
juscificari
.
Eccl.
25.
Qui
non
diligit
manet
in
morte
.
1
Joh.
3.
He
who
is
without
Fear
cannot
be
justifi'd
,
and
he
who
Loves
not
,
remains
in
Death
.
We
must
then
love
God
,
dear
Thotime
;
for
how
can
it
be
that
we
should
not
love
Goodness
it self
,
and
him
who
hath
lov'd
you
first
?
Now
there
are
two
things
in
God
for
which
he
ought
to
be
belov'd
.
But
take
notice
,
[
*
](A42886-e47200-b)
*
Diliges
Dominum
Deum
tuum
ex
toto
corde
tuo
,
ex
tota
anima
tua
,
ex
omnibus
viribus
tuis
&
ex
omni
mente
tua
.
Luc.
20.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
that
is
,
more
than
all
other
things
;
so
that
you
love
nothing
above
him
,
as
there
is
nothing
greater
or
more
amiable
than
he
;
nor
nothing
equal
to
him
,
as
there
is
nothing
which
can
match
him
.
And
to
speak
briefly
,
the
Love
of
God
consists
in
preferring
God
before
all
things
;
O
dear
Theotime
,
you
must
then
labor
to
acquire
this
so
amiable
a
Love
,
and
this
so
necessary
a
Preference
,
to
engrave
it
deeply
in
your
Heart
:
And
to
the
end
you
be
not
deceiv'd
therein
,
by
taking
,
as
very
many
do
,
apparent
Love
for
the
real
.
First
,
Secondly
,
Thirdly
,
Fourthly
,
But
chiefly
,
Theotime
,
[
a
](A42886-e47450-b)
a
Sero
te
amavi
ô
pulchritudo
tam
antiqua
&
tam
nova
,
sero
te
amavi
.
S.
Aug.
Conf.
lib.
10.
cap.
27.
I
have
lov'd
thee
too
late
,
O
ancient
Beauty
,
I
have
lov'd
thee
too
late
,
O
Eternal
Goodness
.
Demand
of
him
frequently
the
Grace
to
love
him
as
you
ought
,
and
daily
say
to
him
from
your
Heart
those
excellent
Words
of
David
,
[
b
](A42886-e47500-b)
b
Quid
enim
mihi
est
in
coelo
&
à
te
quid
volui
super
terram
Deus
cordis
mei
&
pars
mea
,
Deus
in
aeternum
.
Psal.
72.
O
God
,
whether
it
be
in
Heaven
or
Hell
,
I
love
nothing
but
thee
;
thou
art
the
God
of
my
Heart
,
and
the
Part
which
I
eternally
pretend
to
.
CHAP.
IV.
Of
the
Love
of
Parents
.
HE
who
fears
God
,
honors
his
Parents
,
and
will
serve
as
his
Masters
those
who
gave
him
Birth
.
Yes
,
Theotime
,
if
you
have
the
Fear
of
God
in
your
Heart
,
you
will
honor
your
Parents
,
and
all
those
to
whom
he
hath
given
Authority
over
you
,
because
he
desires
it
and
commands
it
;
Honor
thy
Father
and
thy
Mother
.
And
if
you
honor
them
not
,
you
have
neither
the
Fear
nor
Love
of
God.
For
to
contemn
a
thing
so
holy
,
which
Nature
her self
inspires
you
with
,
&
which
God
hath
so
strictly
commanded
you
,
is
not
to
have
the
Fear
of
God.
There
is
no
Menace
with
which
he
hath
not
threatned
those
Children
who
are
wanting
to
their
Duty
.
[
a
](A42886-e47650-b)
a
Qui
affligit
Patrem
&
sugit
Matrem
ignominiosus
erit
&
infoelix
.
Prov.
19.
He
says
,
that
He
who
afflicts
his
Father
,
and
flies
from
the
discreet
Admonitions
of
his
Mother
,
will
become
infamous
and
miserable
.
[
b
](A42886-e47680-b)
b
Qui
maledicit
patri
&
matri
extinguetur
lucerna
ejus
in
mediis
tenebris
.
Prov.
20.
He
who
curses
his
Father
or
Mother
shall
perish
,
his
Light
,
that
is
,
his
Life
,
shall
be
extinct
in
Darkness
,
that
is
,
Death
.
[
c
](A42886-e47720-b)
c
Oculum
qui
subsannat
patrem
&
qui
despicit
partum
matris
suae
,
suffodiunt
eum
corvi
de
torrentibus
&
commedant
eum
filii
aquilae
.
Prov.
36.
The
Eye
which
mocks
his
Father
,
and
which
despises
the
Mother
who
brought
him
forth
,
deserves
to
be
pull'd
out
by
the
Crows
,
and
eaten
by
young
Eagles
.
[
d
](A42886-e47750-b)
d
Quam
malae
est
famae
qui
derelinquit
patrem
,
&
est
maledictus
à
Deo
qui
exasperat
matrem
.
Eccl.
3.
He
who
abandons
his
Father
,
hath
lost
his
Honor
before
Men
;
and
he
who
vexes
his
Mother
,
is
cursed
by
God.
I
wish
these
Menaces
were
deeply
engraven
in
the
Minds
of
all
Children
,
who
forget
never
so
little
their
Duty
towards
their
Parents
.
Add
to
these
Threats
the
rigorous
Law
God
had
establish'd
in
the
old
Testament
against
wicked
Children
.
If
it
happen
,
says
the
Law
,
that
a
Father
hath
a
rebellious
and
disobedient
Child
,
who
will
not
submit
himself
to
the
Commands
of
his
Father
and
Mother
,
and
they
have
chastis'd
him
,
and
he
would
not
obey
,
then
shall
his
Father
and
his
Mother
take
him
,
and
bring
him
where
they
keep
Judgment
,
and
there
they
shall
make
their
Complaints
in
this
manner
:
This
our
Son
is
stubborn
and
disobedient
,
and
will
not
obey
our
Admonition
,
and
seeks
nothing
but
Debauches
[
*
](A42886-e47830-b)
*
Lapidibus
obruet
eum
omnis
populus
civitatis
&
morietur
,
ut
auferatis
maium
de
medio
vestri
,
universus
Israel
audiens
pertimescat
.
Deut.
21.
Then
,
adds
the
Law
,
he
shall
be
stoned
of
the
People
of
the
City
to
Death
;
so
you
shall
take
away
the
Evil
from
you
,
that
all
may
hear
it
,
and
fear
.
This
is
the
severe
Law
God
had
Establish'd
against
rebellious
Children
.
And
altho'
it
was
not
made
in
the
Evangelical
Law
,
yet
they
ought
no
less
to
fear
his
Choler
and
Vengeance
,
whereof
but
too
many
Effects
daily
appear
,
by
the
visible
Punishment
he
sends
sooner
or
later
to
Children
who
fail
in
so
holy
and
inviolable
a
Duty
.
This
Sin
is
one
of
those
which
God
ordinarily
punishes
in
this
Life
;
and
there
are
scarce
any
wicked
Children
to
whom
some
Punishment
of
God
doth
not
befall
in
this
Life
,
which
is
often
the
beginning
of
an
Eternal
Chastisement
.
But
let
us
leave
these
Motives
of
terror
and
fear
,
to
stubborn
and
obstinate
Spirits
,
who
are
not
mov'd
to
their
Duty
by
Reason
and
Love
;
as
for
you
,
Theotime
,
who
have
a
Design
to
serve
God
with
all
your
Heart
,
these
Menaces
are
not
necessary
;
and
to
perswade
you
to
render
to
your
Parents
all
the
Respect
you
owe
them
,
it
suffices
to
tell
you
,
that
that
is
reasonable
which
God
desires
.
These
are
the
two
Motives
by
which
the
Apostle
S.
Paul
convinc'd
Children
of
this
great
Obligation
.
[
a
](A42886-e47910-b)
a
Filii
,
obedite
parentibus
vestris
in
Domino
,
hoc
enim
justum
est
.
Ephes.
3.
Children
,
said
he
,
obey
your
Parents
,
because
it
is
just
;
[
b
](A42886-e47940-b)
b
Filii
,
obedite
parentibus
,
per
omnia
,
hoc
enim
placitum
est
Domino
.
Coloss.
3.
Children
,
obey
your
Parents
in
all
things
,
because
it
pleaseth
God.
Render
then
to
your
Parents
,
Theotime
,
the
Honor
you
owe
them
,
considering
1.
That
it
is
just
and
reasonable
;
2.
That
God
will
have
it
so
:
God
,
I
say
,
whose
Will
ought
to
be
the
Rule
of
our
Actions
,
and
whose
good
Pleasure
is
the
most
powerful
Motive
to
a
generous
Soul.
Now
the
Honor
you
ought
to
give
to
your
Parents
comprehends
Four
principal
things
,
which
you
owe
them
,
viz.
First
,
Bear
them
a
great
Respect
,
[
*
](A42886-e48040-b)
*
Audi
,
fili
,
disciplinam
patris
tui
,
&
ne
dimittas
legem
matris
tuae
.
Prov.
1.
Stultus
irridet
disciplinam
patris
sui
,
qui
autem
custodit
increpationes
,
astutior
fiet
.
Prov.
15.
Hearken
,
my
Son
,
says
the
Wiseman
,
to
the
Instructions
of
your
Father
,
and
depart
not
from
the
Law
of
your
Mother
:
For
,
as
he
says
afterwards
,
it
is
the
part
of
a
Fool
to
mock
at
the
Correction
of
his
Father
;
he
who
makes
his
advantage
of
it
will
become
more
wise
.
Secondly
,
[
*
](A42886-e48130-b)
*
Honora
patrem
tuum
&
gemitus
matris
tuae
ne
obliviscaris
:
memento
quoniam
nisi
per
illos
natus
non
fuisses
,
&
retribue
illis
quomodo
&
illi
tibi
.
Eccl.
7.
Remember
,
says
the
Wiseman
,
that
you
receiv'd
from
them
your
Birth
,
and
render
your
Thanks
for
it
.
Now
you
cannot
perform
this
any
other
way
,
but
by
loving
them
.
Yet
take
notice
,
that
this
Love
must
not
only
be
a
natural
and
sensible
Love
;
it
must
also
be
a
rational
Love
,
and
according
to
God.
To
love
them
according
to
God
,
you
must
love
them
because
God
commands
it
,
and
as
he
commands
it
,
that
is
,
in
such
a
manner
that
you
love
principally
their
Spiritual
Good
and
Salvation
,
and
endeavor
to
procure
it
by
your
Prayers
,
and
all
other
Means
which
lies
in
your
power
.
Thirdly
,
In
Domino
,
In
God
,
that
is
,
because
God
will
have
it
,
casting
your
Eye
chiefly
upon
God
,
who
commands
you
by
them
;
for
it
is
God
who
commands
you
to
obey
them
,
and
when
you
obey
them
,
you
obey
God
;
as
on
the
contrary
,
not
o-obeying
them
,
you
disobey
God
,
except
they
command
you
something
against
the
Honor
of
God
or
your
Good
;
for
in
these
two
Cases
you
owe
them
not
your
Obedience
.
Nevertheless
,
you
must
be
very
discreet
in
this
Occasion
,
and
take
Advice
of
able
Persons
,
that
you
may
not
be
deceiv'd
.
Fourthly
,
I
fine
,
Theotime
,
to
keep
you
laways
within
the
Bounds
of
your
Duty
towards
your
Parents
,
set
often
before
your
Eyes
,
two
very
contrary
Examples
.
CHAP.
V.
Of
other
Persons
whom
young
Men
ought
to
honor
.
NExt
to
your
Parents
there
are
other
Persons
you
ought
particularly
to
honor
.
1.
You
must
honor
those
who
represent
them
,
as
Tutors
,
and
those
who
have
a
Charge
of
your
Person
.
2.
Your
Masters
,
whether
Particular
or
Publick
,
from
whom
you
receive
Instruction
for
Vertue
and
Learning
.
You
ought
to
honor
them
by
so
much
more
,
as
they
represent
and
supply
the
Place
of
Fathers
;
and
that
the
Goods
you
receive
from
them
,
which
are
the
Goods
of
the
Mind
,
that
is
Vertue
and
Science
,
surpass
all
worldly
Riches
.
And
as
you
ow
to
your
Parents
Respect
,
Love
,
Obedience
,
and
Assistance
;
you
ow
also
to
your
Masters
Respect
,
Love
,
Obedience
,
and
Acknowledgment
.
3.
4.
CHAP.
VI.
Of
Tractableness
.
THIS
is
one
of
the
first
,
It
is
a
Vertue
which
makes
us
love
,
CHAP.
VII
.
Of
Obedience
.
OBedience
is
the
Daughter
of
Tractableness
:
The
Mind
of
the
Just
will
meditate
Obedience
,
because
it
is
a
most
necessary
and
effectual
Means
to
acquire
Vertue
,
to
which
it
aspires
.
It
is
not
only
necessary
for
Youth
,
but
also
so
convenient
for
that
Age
,
that
it
is
always
proper
,
and
as
it
were
natural
.
A
disobedient
Child
is
a
Species
of
a
Monster
:
And
an
ancient
Author
numbring
up
the
Disorders
which
are
found
in
the
World
,
a
disobedient
Child
,
which
he
says
is
a
Disorder
which
brings
many
others
after
it
.
Love
then
,
I
say
,
obey
humbly
and
willingly
,
because
it
is
not
enough
to
obey
,
but
you
must
obey
well
:
A
constrain'd
Obedience
,
yielded
unwillingly
by
fear
or
force
,
is
a
slavish
Obedience
,
which
hath
no
Merit
,
nor
any
shadow
of
Vertue
.
True
Obedience
proceeds
from
the
acknowledgment
of
ones
Duty
,
and
a
desire
to
please
God
in
performing
it
well
.
The
First
makes
it
humble
,
the
Second
makes
it
voluntary
,
prompt
,
and
facil
.
You
must
obey
thus
,
if
you
desire
your
Obedience
should
be
vertuous
and
agreeable
to
God.
And
by
obeying
thus
,
you
learn
in
good
time
not
to
do
your
own
proper
Will
,
but
that
of
others
.
Proper
Will
,
which
is
ordinarily
the
cause
of
the
Destruction
of
Men
,
and
chiefly
of
young
Persons
,
is
an
ill
Guide
,
which
leads
them
into
Precipices
,
and
makes
them
fall
into
many
Misfortunes
.
O
Theotime
,
the
Wiseman
says
,
The
obedient
Man
will
recount
his
Victories
.
If
you
obey
well
in
your
tender
Age
,
you
will
recount
one
day
the
Victories
you
have
gain'd
over
your
most
dangerous
Enemy
,
with
your
own
proper
Will
;
you
will
know
how
much
this
Vertue
was
useful
,
and
praise
God
for
it
all
your
Life
.
CHAP.
VIII
.
Of
Chastity
.
TRactableness
and
Obedience
hinder
the
Disorders
of
the
Mind
,
and
Chastity
those
of
the
Body
.
It
is
a
Vertue
which
entirely
flies
the
Pleasures
of
the
Flesh
,
It
is
necessary
for
all
Men
,
But
as
there
is
no
Age
for
which
it
is
more
necessary
than
for
Youth
,
If
Chastity
renders
Men
like
Angels
,
If
Chastity
doth
partake
something
of
the
Glory
of
Martyrdom
,
S.
Hier.
Epist.
ad
Dem●●r
.
by
reason
of
the
rude
Combats
it
sustains
,
which
sometimes
are
no
less
than
those
of
Torments
.
It
is
chiefly
to
the
Chastity
of
young
Persons
to
whom
that
Glory
doth
appertain
,
S.
Aug.
Ser.
23.
de
verbis
Domini
.
Martyrium
sine
sanguine
triplex
est
.
Parcitas
in
ubertate
quam
habuit
David
&
Job
.
Largitas
in
paupertate
,
quam
exercuit
Tobias
&
vidua
.
Castitas
in
juventute
,
qua
usus
est
Joseph
in
Aegypto
.
S.
Bern.
in
Sententiis
.
because
the
Combats
they
suffer
are
ordinarily
more
violent
and
more
frequent
than
those
of
others
,
which
made
S.
Bernard
say
,
that
besides
the
Martyrdom
which
is
undergone
by
the
Effusion
of
Blood
,
there
are
yet
Three
others
,
that
is
,
Frugality
practis'd
in
Plenty
,
whereof
David
and
Job
shew'd
a
Pattern
.
Liberality
in
Poverty
exercis'd
by
Tobias
,
and
the
Widow
in
the
Gospel
,
and
Chastity
in
Youth
preserv'd
by
Joseph
in
Egypt
.
Lastly
,
Theotime
,
those
excellent
Commendations
,
S.
Cyp.
de
bono
pudicitiae
.
In
malevolam
animam
non
introibit
sapientia
,
nec
habitabit
in
corpore
subdito
peccatis
.
Sap.
1.
which
the
Fathers
give
to
Chastity
,
which
they
call
the
Flower
and
Ornament
of
Manners
,
The
Honor
of
the
Body
,
The
Groundwork
of
Sanctity
,
The
Presage
of
all
sort
of
Vertues
,
chiefly
belong
to
young
Men
:
For
it
is
true
,
that
Chastity
in
young
Persons
,
is
a
great
Foundation
for
Vertue
,
and
all
manner
of
Good
may
be
expected
from
a
chast
Youth
:
Because
,
as
the
Spirit
of
God
cannot
dwell
in
impure
Hearts
;
so
it
takes
delight
to
inhabit
in
chast
Souls
,
and
to
heap
upon
them
all
sorts
of
Favors
.
Ruffin
recounts
to
this
purpose
,
that
St.
Gregory
of
Nazianzen
being
yet
young
,
had
a
Vision
of
two
Ladies
,
who
appear'd
to
him
endow'd
with
excellent
Beauties
;
and
as
the
chast
young
Man
had
a
trouble
to
behold
them
,
they
said
to
him
,
Young
Man
,
let
not
our
Presence
afflict
you
,
we
are
two
Sisters
well
known
to
you
,
the
one
of
us
is
call'd
Wisdom
,
the
other
Chastity
;
we
are
come
to
visit
you
,
because
you
have
prepar'd
an
agreeable
Habitation
for
us
in
your
Soul.
Thus
,
Theotime
,
Chastity
is
inseparable
from
Wisdom
,
and
it
attracts
the
Divine
Grace
and
Benediction
upon
young
Souls
that
addict
themselves
to
it
.
Labor
then
,
CHAP.
IX
.
Of
Shamefac'dness
.
AS
Trees
in
producing
their
Fruits
,
produce
at
the
same
time
Leaves
to
preserve
them
against
the
Injuries
of
the
Air
;
So
Charity
placing
Chastity
in
a
Soul
,
brings
forth
also
Shamefac'dness
there
,
to
preserve
it
from
any
thing
that
may
hurt
it
.
It
is
impossible
to
have
Chastity
without
Shamefac'dness
,
and
Shamefac'dness
serves
very
much
,
and
is
most
necessary
for
the
conservation
of
Chastity
.
Chastity
abhors
the
Thoughts
,
Desires
,
Wherein
it
consists
.
Est
verecundia
pudicitiae
comes
,
cujus
societate
castitas
ipsa
tutior
est
,
bonus
enim
regendae
castitatis
pudor
est
comes
;
qui
si
se
protendat
ad
ea
quae
prima
pericula
sunt
,
pudicitiam
temerari
non
sinit
.
S.
Amb.
1.
Offic.
18.
and
Feelings
of
unclean
Pleasures
,
as
we
have
said
:
And
Shamefac'dness
removes
all
those
exterior
things
which
may
be
either
the
Causes
or
Effects
of
these
Thoughts
,
Desires
,
or
Feelings
,
as
immodest
Words
,
unchast
Looks
,
lascivious
Gestures
,
Kisses
,
and
all
other
things
which
may
either
near
or
afar
off
wound
Chastity
.
Shamefac'dness
then
is
a
Vertue
which
sets
all
these
things
at
a
distance
from
it
,
and
which
cannot
permit
them
neither
in
it self
nor
others
,
without
blushing
at
them
.
Now
this
Vertue
agrees
particularly
with
Youth
.
For
as
St.
Bernard
observes
very
well
,
altho'
we
ought
to
labor
in
every
Age
for
this
Vertue
,
which
is
the
Ornament
of
all
Ages
,
yet
it
appears
with
much
more
splendor
in
Youth
.
S.
Bern.
Serm.
ult.
in
Can.
What
is
there
more
amiable
,
says
he
,
than
a
modest
young
Man
?
How
beautiful
and
rich
an
Ornament
is
Shamefac'dness
in
the
Life
and
Visage
of
a
young
Man
?
What
a
certain
Presage
of
a
religious
Hope
is
it
in
a
Child
,
and
an
assured
Sign
of
a
Mind
born
for
some
great
Good
?
There
is
no
more
apparent
Mark
of
a
Dove-like
Simplicity
,
nor
a
more
evident
Testimony
of
a
pure
Innocence
.
It
is
the
Lamp
of
a
chast
Soul
,
which
shines
continually
to
hinder
that
nothing
foul
or
indecent
enter
into
the
Mind
,
which
it
doth
not
immediately
discover
.
And
thus
it
banishes
Sin
from
the
Soul
,
and
conserves
Purity
.
It
is
the
Glory
of
the
Conscience
,
the
Guardian
of
Honor
,
the
Ornament
of
Life
,
the
Seat
of
Wisdom
and
Piety
,
the
First-fruits
of
Vertue
,
the
Honor
of
Nature
,
and
the
Mark
of
all
Purity
.
Weigh
well
all
these
Commendations
one
after
another
,
and
judg
of
the
Account
you
ought
to
make
of
this
excellent
Vertue
.
The
Vice
opposite
to
this
Vertue
is
Impudence
and
Shamelessness
,
which
blushes
at
nothing
.
It
is
a
Vice
as
much
odious
in
young
Men
,
as
Shamefac'dness
is
amiable
.
It
is
the
Sign
and
Effect
of
an
ungracious
Nature
,
and
it
is
no
less
the
Origin
of
many
Sins
,
than
Shamefac'dness
is
the
Mother
of
Many
Vertues
.
Endeavor
to
acquire
this
excellent
Vertue
,
CHAP.
X.
Of
Modesty
.
NEXT
to
Shamefac'dness
,
Modesty
is
also
absolutely
necessary
for
young
People
.
This
Vertue
is
singularly
desirable
in
a
young
Man
,
[
*
](A42886-e49580-b)
*
Sapientia
hominis
lucet
in
vultu
ejus
.
Eccl.
18.
Ex
usu
cognoscitur
vir
,
&
ab
occursu
faciei
cognoscitur
sensatus
,
amictus
corporis
,
&
risus
dentium
,
&
ingressus
hominis
enuntiant
de
illo
.
Eccl.
19.
Habitus
mentis
in
corporis
statu
cernitur
,
vox
quaedam
est
animi
corporis
motus
.
S.
Ambr.
lib.
1.
Offic.
18.
Wisdom
,
says
the
Sacred
Scripture
,
shines
in
the
Countenance
of
the
Wise
.
Man
is
known
by
the
Eyes
,
and
a
well
regulated
Mind
by
its
Visage
.
The
Habit
of
the
Body
,
Laughter
,
and
Walking
,
discover
what
a
Man
is
within
.
Which
made
S.
Ambrose
say
,
That
the
Disposition
of
the
Mind
is
known
by
the
Posture
of
the
Body
,
and
that
the
exterior
Motion
is
a
Species
of
Voice
by
which
the
Mind
discovers
it self
.
So
that
,
Theotime
,
if
you
have
a
wise
and
well
regulated
Mind
,
it
may
appear
by
the
Modesty
of
your
exterior
Behavior
;
but
if
you
be
Immodest
and
Disorder'd
without
,
it
is
a
certain
Sign
that
you
have
a
light
,
ill
govern'd
,
humorous
and
indiscreet
Mind
,
which
is
not
susceptible
of
any
serious
Thought
,
and
which
permits
it self
to
be
carry'd
away
with
vain
and
impertinent
Imaginations
.
And
this
Disorder
in
the
Exterior
,
will
be
a
very
ill
Sign
for
the
present
,
and
a
bad
Presage
of
what
will
one
day
follow
.
St.
Gregory
of
Nazianzen
,
One
might
see
,
says
he
,
in
him
many
things
which
promis'd
nothing
of
good
,
a
Head
always
moving
,
a
wandring
and
furious
Eye
,
his
Feet
never
standing
still
,
a
contemptible
Visage
,
an
insolent
Laughter
,
a
stammering
Speech
;
you
might
hear
him
making
impertinent
Demands
,
and
more
foolish
Answers
:
In
fine
,
he
says
,
I
judg'd
from
that
time
what
he
would
be
afterwards
.
And
after
I
had
attentively
consider'd
him
,
I
said
to
many
of
my
Friends
,
O
what
a
Monster
doth
Rome
breed
up
in
this
Man
.
To
practise
well
this
Vertue
,
1.
[
*
](A42886-e49840-b)
*
Modestia
vestra
nota
sit
omnibus
hominibus
.
Dominibus
.
Dominus
enim
prope
est
.
Phil.
4.
Let
your
Modesty
be
known
to
all
Men
,
says
the
Apostle
,
being
God
is
near
.
2.
Have
a
care
of
your self
,
says
the
Wiseman
,
when
you
enter
into
the
House
of
God.
You
must
remain
there
with
a
great
Modesty
,
and
in
an
humble
and
devout
Posture
,
agreeable
to
the
Sanctity
of
the
Place
.
To
enter
there
as
into
a
profane
House
,
without
Respect
or
Restraint
,
to
continue
there
without
Modesty
,
Gazing
about
,
Speaking
without
necessity
,
Laughing
with
others
;
to
be
there
in
an
undecent
Posture
,
Leaning
unhandsomly
upon
the
Seats
,
Kneeling
upon
one
Knee
,
and
other
like
Irreverences
,
are
Sins
which
offend
God
more
than
the
generality
of
People
imagin
.
Judge
by
this
,
Theotime
,
what
we
must
say
of
those
who
commit
Insolences
,
entertain
immodest
Thoughts
,
and
use
unchast
Looks
in
the
Church
,
not
being
asham'd
to
carry
their
Crimes
into
the
midst
of
the
Sanctuary
,
and
offend
God
in
the
Place
Consecrated
to
his
Adoration
.
It
is
a
Crime
which
God
detests
much
by
the
Mouth
of
his
Prophets
.
And
[
*
](A42886-e49970-b)
*
Ausus
sum
etiam
in
celebritate
solemnitatum
tuarum
,
inter
parietes
Ecclesiae
tuae
concupiscere
,
&
agere
negotium
procurandi
fructus
mortis
,
unde
me
verberasti
gravibus
poenis
,
sed
nihil
ad
culpam
meam
.
Aug.
3.
Confes
.
S.
Augustin
in
his
Confessions
,
amongst
the
Sins
of
his
Life
,
expresses
a
Sorrow
for
this
as
for
one
of
his
greatest
,
for
which
he
declares
he
was
punish'd
by
God
,
tho'
not
according
to
his
merit
.
3.
[
a
](A42886-e50030-b)
a
In
vestitu
ne
glorieris
unquam
,
quoniam
mirabilia
opera
altissimi
solius
.
Eccl.
11.
Glory
not
in
your
Habit
,
says
the
Wiseman
,
it
is
a
vain
and
impertinent
Glory
.
[
b
](A42886-e50070-b)
b
Nec
affectatae
sordes
nec
exquisitae
munditiae
Christiano
conveniunt
.
S.
Hier.
Epist.
ad
Eustoch
.
S.
Jerom
says
excellently
well
,
That
a
Christian
ought
not
to
seek
to
be
affectedly
,
or
too
curiously
Clothed
.
But
above
all
,
avoid
the
Ornaments
which
may
prejudice
Shamefac'dness
,
whether
in
you
,
or
in
those
who
see
you
.
The
same
S.
Jerom
calls
young
People
,
who
Curl
and
Trick
up
themselves
wantonly
,
Venena
pudicitiae
,
The
Poison
of
Modesty
.
O
,
Theotime
,
if
you
have
a
truly
chast
Heart
,
you
will
fly
all
these
Ornaments
which
can
serve
you
to
no
good
End
,
and
which
may
much
prejudice
either
you
,
or
those
who
see
you
.
[
*
](A42886-e50140-b)
*
Pudicitia
semper
ornatur
solo
pudore
,
bene
sibi
conscia
de
pulchritudine
,
si
improbis
displicet
.
Nihil
ornamenti
quaerit
:
Decus
suum
ipsa
est
.
S.
Cypr.
lib.
1.
de
bono
pudicitiae
.
Chastity
(
says
St.
Cyprian
)
hath
no
other
Ornaments
than
Shamefac'dness
;
and
she
accounts
her self
to
be
sufficiently
beautiful
,
when
she
displeaseth
the
Wicked
;
she
seeks
not
to
be
Adorn'd
,
being
her
own
Ornament
her self
.
To
acquire
this
Vertue
of
Modesty
,
be
careful
to
practise
these
Means
.
1.
CHAP.
XI
.
Of
Modesty
in
Words
.
MOdesty
consists
also
in
Words
.
It
is
a
great
Vertue
,
and
principally
in
young
Men
,
to
know
how
to
speak
discreetly
;
for
,
The
Wisdom
of
a
Man
is
known
by
his
Speech
.
Now
to
speak
wisely
Two
things
are
requir'd
.
1.
To
speak
nothing
ill
or
impertinent
.
2.
To
speak
good
things
at
a
fit
time
,
that
is
,
when
and
how
one
ought
.
1.
Never
utter
a
wanton
or
indecent
Word
.
He
who
speaks
wicked
things
,
says
the
Wiseman
,
cannot
conceal
himself
,
neither
shall
the
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
,
[
*
](A42886-e50380-b)
*
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
.
[
*
](A42886-e50440-b)
*
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
,
There
are
three
Precepts
of
the
Wiseman
.
[
a
](A42886-e50530-b)
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
](A42886-e50570-b)
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
;
[
*
](A42886-e50620-b)
*
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
,
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.
He
who
Sweare
often
,
shall
be
fill'd
with
Iniquity
.
4.
Lastly
,
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
.
[
*
](A42886-e50970-b)
*
Ut
discant
nou
blasphemare
1
Tim.
●
.
S.
Greg.
●●e
.
4.
Di●l
.
cap.
18.
To
teach
them
,
says
he
,
not
to
blaspheme
.
And
St.
Gregory
relates
,
how
a
Child
accustom'd
to
Swear
in
his
Impatiences
by
the
Name
of
God
,
was
seis'd
by
a
mortal
Distemper
,
and
assaulted
by
malignant
Spirits
,
which
caus'd
him
to
depart
this
Life
in
his
Fathers
Arms
,
who
being
too
indulgent
in
Correcting
him
,
had
bred
up
in
this
Child
a
great
Sinner
for
Hell
,
as
the
same
Saint
observes
.
The
Remedy
of
this
Sin
,
Fly
also
all
sorts
of
Oaths
or
Imprecations
,
and
certain
Fashions
of
Speaking
,
which
not
being
Oaths
,
are
Dispositions
to
Swear
upon
Occasions
.
Christian
Modesty
requires
,
that
we
should
not
Swear
at
all
,
according
to
that
holy
Precept
of
our
Saviour
;
[
*
](A42886-e51070-b)
*
Ego
autem
dico
vobis
non
jurare
omnino
;
sit
autem
sermo
vester
,
est
,
est
,
non
,
non
;
Quod
autem
his
abundantius
est
,
a
malo
est
.
Mat.
5.
I
say
,
Swear
not
at
all
,
and
let
your
Words
be
yea
and
nay
,
what
is
said
besides
this
,
comes
from
the
Devil
.
Of
Detraction
.
Detraction
is
another
Sin
of
the
Tongue
which
you
ought
not
only
to
avoid
,
but
abhor
.
To
Detract
,
Detraction
is
sometimes
committed
out
of
Malice
,
Altho'
the
first
manner
of
Detraction
be
most
criminal
,
the
second
nevertheless
is
not
without
Sin
;
for
it
always
takes
away
the
Reputation
of
our
Neighbor
,
it
obliges
to
repair
the
Honor
he
was
depriv'd
of
.
And
this
promptness
to
talk
of
others
Defects
,
is
the
result
of
a
Mind
defective
in
Charity
or
Prudence
,
and
often
in
both
:
For
Charity
makes
us
conceal
the
Faults
of
others
,
as
we
would
have
our
own
kept
private
,
and
Prudence
hinders
us
from
speaking
ill
of
another
on
purpose
,
or
without
necessity
.
Avoid
this
Sin
,
Theotime
,
as
a
vile
thing
,
It
is
odious
to
God
and
Man
.
Abominatio
hominum
detractor
.
Prov.
24.
unworthy
of
a
generous
or
truly
Christian
Soul
,
and
as
an
odious
Vice
before
both
God
and
Men.
A
Detractor
,
says
the
Wiseman
,
is
the
the
abomination
of
Men.
Be
not
therefore
light
in
speaking
of
others
Defects
,
When
you
have
heard
any
Speech
against
your
Neighbor
,
let
it
die
within
you
,
that
is
,
let
it
go
no
farther
.
In
fine
,
conserve
the
Honor
of
another
,
as
you
know
it
is
dear
to
him
,
and
as
you
would
desire
he
should
conserve
yours
.
Yet
it
is
to
be
observ'd
,
Of
Injuries
and
Reproaches
.
Fly
also
Quarrels
.
which
are
the
Causes
of
many
Evils
,
as
we
shall
shew
hereafter
;
And
in
Debates
which
arise
,
avoid
to
speak
injurious
Words
,
utter
not
Reproaches
or
Threats
,
these
are
vile
things
,
and
unworthy
of
a
vertuous
Soul.
[
*
](A42886-e51380-b)
*
Benedicite
persequentibus
vos
,
benedicite
&
nolite
maledicere
,
nulli
malum
pro
malo
reddentes
,
non
vosmetipsos
defendentes
,
fed
date
locum
irae
.
Noli
vinci
à
malo
,
sed
vince
in
bono
malum
.
Rom.
12.
Bless
those
who
persecute
you
,
bless
them
and
curse
them
not
.
Render
not
Ill
for
Ill
,
nor
revenge
your self
,
nor
give
way
to
your
Anger
.
Permit
not
your self
to
be
overcome
by
Ill
,
but
overcome
Ill
by
Good
;
that
is
,
the
Ill
which
another
do's
you
,
by
the
Good
you
render
him
.
This
you
'll
say
is
very
hard
.
'T
is
true
,
Theotime
,
therefore
you
must
learn
to
practise
it
betimes
.
These
Maxims
are
difficult
to
those
who
are
not
Instructed
in
their
Youth
,
and
have
not
learn'd
to
live
but
according
to
the
Inclinations
of
Nature
,
yet
they
are
facil
to
those
who
apply
themselves
in
good
time
to
do
the
Will
of
God
,
and
live
according
to
the
Spirit
of
his
Son
Jesus
Christ
,
by
imitating
his
Example
,
and
practising
his
Maxims
as
a
Christian
ought
to
do
,
otherwise
he
is
a
Christian
in
name
,
and
not
in
reality
.
Of
Sowers
of
Discord
.
Have
a
care
also
of
another
Sin
of
the
Tongue
,
This
Sin
is
great
,
and
more
heinous
than
is
imagin'd
;
for
it
is
the
cause
of
many
other
Sins
,
and
of
all
the
Ills
which
accompany
Quarrels
.
The
Wiseman
says
,
that
God
detests
it
:
[
*
](A42886-e51500-b)
*
Sex
sunt
quae
odit
Dominus
&
septimum
detestatur
anima
ejus
.
Oculos
sublimes
,
&c.
Et
eum
qui
seminat
inter
fratres
discordias
.
Prov.
6.
There
are
six
things
,
says
he
,
which
God
hates
,
and
there
is
a
seventh
which
he
detests
;
that
is
,
he
who
sows
Discords
amongst
his
Brethren
.
And
Ecclesiasticus
says
,
Susurro
&
bilinguis
maledictus
,
multos
enim
turbavit
pacem
habentes
.
Eccl.
28.
v.
13.
Vir
peccator
turbavit
amicos
,
&
in
medio
pacem
habentium
immittet
inimicitiam
.
Ibid.
v.
9.
that
The
Sower
of
Discord
is
cursed
,
because
he
troubles
those
who
are
in
Peace
;
and
it
is
only
the
part
of
a
wicked
Man
to
disturb
his
Friends
,
and
raise
Division
in
Minds
that
are
well
united
in
Friendship
.
Yes
,
Theotime
,
for
as
Peace
and
Union
proceeds
from
God
,
Discords
and
Dissentions
spring
from
the
Devil
.
S.
Greg.
3.
part
.
Pastor
.
For
this
reason
the
Son
of
God
in
the
Gospel
says
,
That
Peace-makers
,
that
is
,
those
who
apply
themselve
to
procure
or
preserve
Peace
amongst
Men
,
are
the
Children
of
God.
But
if
those
who
cause
Peace
are
the
Children
of
God
,
Then
,
adds
S.
Gregory
excellently
well
,
those
who
disturb
it
are
the
Children
of
Satan
.
Fly
this
Sin
,
Theotime
,
because
it
is
most
heinous
and
criminal
,
detested
both
by
God
and
Men.
Keep
a
guard
upon
your
Words
,
to
the
end
you
may
never
say
any
thing
which
may
cause
any
Discord
amongst
others
;
but
chiefly
,
be
not
the
Author
of
it
by
Malice
,
or
deliberate
Purpose
.
Conceive
a
horror
against
this
Vice
,
which
can
bring
you
nothing
but
inevitable
Misfortune
.
Of
Lying
.
There
remains
Lying
,
which
is
none
of
the
meanest
amongst
the
Sins
of
the
Tongue
;
and
it
is
by
so
much
more
important
that
you
should
be
solidly
Instructed
therein
,
as
it
is
most
ordinary
amongst
young
Persons
,
and
the
Custom
of
this
Sin
infinitly
pernicious
.
A
Ly
is
always
a
Sin
,
A
Habit
or
Custom
of
Lying
opens
a
Gate
to
an
infinit
number
of
other
Vices
.
So
that
,
Theotime
,
Very
prejudicial
to
young
People
.
Noli
velle
mentiri
omne
mendacium
,
assiduitas
enim
illius
non
est
bona
.
Eccl.
7.
there
are
few
Vices
more
pernicious
,
and
principally
to
Youth
,
than
this
liberty
of
Lying
.
For
this
reason
the
Wiseman
advertises
you
,
Not
to
take
Pleasure
in
any
manner
of
Vntruth
;
for
a
Custom
or
Habit
of
Lying
is
not
good
;
that
is
,
according
to
the
Expression
of
the
Scripture
,
it
is
very
bad
.
In
a
word
,
it
is
so
wicked
a
Quality
of
the
Mind
to
be
a
Lyar
,
that
the
Scripture
speaks
strange
things
of
it
.
God
hath
a
horror
for
it
;
That
Lying
Lips
are
an
abomination
to
him
;
as
on
the
contrary
,
those
who
love
Sincerity
in
their
Words
gain
his
Friendship
.
He
will
destroy
all
those
who
are
addicted
to
Lying
.
It
saith
,
it
will
always
be
found
in
disorderly
and
ill-instructed
Minds
.
A
Thief
is
more
execusable
than
a
Lyar
,
and
both
of
them
will
inherit
Perdition
.
Lastly
,
And
S.
Augustin
after
him
says
,
Aug.
Tract.
42.
in
Joh.
Cavete
fratres
mendacium
,
quia
omnes
qui
amant
mendacium
filii
sunt
,
diaboli
qui
non
solum
mendax
est
sed
etiam
pater
&
inventor
ipsius
mendacii
.
S.
Ambr.
in
Serm.
de
Dominica
Passione
.
That
as
Truth
comes
from
God
,
Lying
takes
its
origin
from
the
Devil
.
And
S.
Ambrose
adds
,
That
those
who
love
Lying
are
the
Children
of
that
detestable
Fiend
,
for
the
Children
of
God
love
Truth
.
Fly
entirely
,
Theotime
,
this
pernicious
Vice
in
all
Occurrences
,
but
chiefly
in
two
.
First
,
When
you
speak
of
a
thing
of
Importance
,
that
is
,
when
it
prejudices
your
Neighbor
in
his
Goods
,
Honor
,
or
Health
,
wherein
you
must
have
a
great
care
,
and
yet
more
if
it
be
in
your self
.
Secondly
,
When
you
speak
to
a
Person
who
hath
Authority
over
you
;
for
then
a
Ly
is
a
very
culpable
Imposture
,
as
well
by
reason
of
the
Respect
you
violate
,
as
because
it
frequently
happens
,
that
those
Falshoods
notably
prejudice
your
proper
Good
,
or
that
of
your
Neighbor
.
In
fine
,
in
whatsoever
matter
it
be
,
and
to
whatsoever
Person
you
speak
,
accustom
your self
never
to
tell
a
Lye
on
deliberate
Purpose
,
or
with
Reflection
.
Love
Truth
and
Sincerity
in
all
your
Words
.
O
what
an
excellent
Quality
is
it
in
a
young
Man
,
when
he
cannot
tell
an
Untruth
without
Blushing
.
The
Just
,
says
the
Wiseman
,
will
detest
a
Lye.
Demand
of
God
that
he
give
you
a
hatred
of
this
Sin
,
and
frequently
offer
to
him
that
Prayer
of
Salomon
,
Vanitatem
,
&
verba
mendacia
longe
fac
à
me
;
Remove
from
my
Mind
Vanity
and
lying
Words
.
CHAP.
XIII
.
Of
Sobriety
.
EXhort
young
Men
to
be
Sober
,
As
Sobriety
consists
in
the
moderation
of
Eating
and
Drinking
,
There
is
nothing
so
unseemly
in
young
Men
,
We
see
by
Experience
,
As
for
the
Mind
,
Hier.
Ep.
ad
Nepot
.
according
to
the
Proverb
cited
by
S.
Jerom
,
A
fat
Belly
never
produces
a
witty
Mind
;
and
those
who
love
Wine
become
dull
,
brutish
,
and
incapable
of
any
Good.
But
as
for
thy
Salvation
,
Theotime
,
S.
Hier.
l.
2.
Ep.
6.
idem
ad
Eustoch
.
which
Concupiscence
and
the
Heat
of
that
Age
incessantly
enflames
.
It
is
very
difficult
(
says
S.
Jerom
)
to
conserve
Chastity
in
the
midst
of
Banquets
,
and
Wine
joyn'd
with
Youth
,
makes
a
double
enflaming
of
Pleasure
.
See
the
rest
which
we
have
cited
above
out
of
this
Father
in
Part
3.
Chap.
8.
Artic.
5.
To
fly
entirely
these
two
Vices
,
As
for
the
Quantity
,
In
the
Quality
there
are
three
things
to
be
avoided
,
S.
Hier.
Ep.
ad
Furian
.
Nolite
inebriari
vino
in
quo
est
luxuria
.
Ephes.
5.
which
St.
Jerom
says
is
a
Poison
for
Youth
,
and
the
first
Means
the
Devil
makes
use
of
to
move
them
to
Uncleanness
.
As
for
Modesty
in
Meals
,
When
you
are
set
down
at
a
Table
,
behave
not
your self
greedily
,
as
if
you
would
devour
all
.
Ask
not
if
there
be
much
.
Begin
not
first
to
eat
.
Inconvenience
not
others
by
Eating
.
Make
use
of
the
things
that
are
brought
up
,
rationally
,
and
like
a
sober
Man
.
Make
an
end
first
out
of
Modesty
,
and
commit
no
Excess
,
lest
you
displease
those
with
whom
you
are
.
You
must
make
great
account
of
these
Precepts
of
Temperance
,
since
they
come
from
the
Holy
Ghost
himself
.
In
fine
,
He
who
is
addicted
to
curious
Meats
,
will
become
poor
;
and
he
who
loves
Wine
and
good
Cheer
,
shall
never
grow
rich
.
He
means
principally
the
Riches
of
the
Mind
,
which
are
Wisdom
and
Vertue
.
Demand
of
God
,
CHAP.
XIV
.
Of
Meekness
and
Anger
.
AS
young
Men
are
extreamly
addicted
to
Pleasure
,
Wherefore
,
Theotime
,
as
it
is
most
important
for
you
to
moderate
this
Love
of
Pleasures
,
so
natural
to
your
Age
,
of
which
we
have
hitherto
spoken
;
so
it
is
a
necessary
Entertainment
for
you
,
to
labor
to
repress
those
Motions
of
Choler
,
according
to
that
excellent
Precept
the
Wiseman
gives
you
;
[
*
](A42886-e52970-b)
*
Aufer
iram
à
corde
tuo
,
&
amove
malitiam
à
carne
tua
.
Eccl.
11.10
.
Take
away
Anger
from
your
Heart
,
and
remove
Malice
from
your
Flesh
,
that
is
to
say
,
Pleasure
.
There
are
so
many
Reasons
to
fly
Anger
,
1.
Anger
is
a
brutish
Passion
,
which
renders
Men
like
Beasts
:
For
what
is
there
liker
an
Animal
,
than
a
Man
who
cannot
suffer
the
least
thing
?
Beasts
provoke
themselves
against
every
thing
that
hurts
them
,
because
they
have
no
Reason
;
and
if
you
stir
up
your self
against
every
thing
which
displeases
you
,
in
what
are
you
different
from
a
Beast
?
And
what
do's
your
Reason
serve
for
?
2.
Anger
proceeds
ordinarily
from
a
want
of
Wisdom
,
or
from
the
weakness
of
the
Mind
,
which
can
suffer
or
dissemble
nothing
,
and
discerns
not
the
things
which
deserve
Anger
,
from
those
which
do
not
.
If
then
you
be
inclin'd
to
Anger
,
you
shew
you
have
a
weak
Mind
,
and
more
fill'd
with
Folly
than
Wisdom
.
This
is
the
Judgment
of
the
Wiseman
,
who
says
,
That
[
*
](A42886-e53050-b)
*
Fatuus
statim
indicat
iram
.
Prov.
12.
Ne
sis
velox
ad
irascendum
,
quia
ira
in
sinu
stulti
requiescit
.
Eccl.
7.
it
belongs
to
Fools
to
fall
presently
into
Anger
:
He
therefore
gives
you
this
excellent
Admonition
,
Be
not
subject
to
fall
into
Choler
,
for
Anger
rests
in
the
bosom
of
the
unwise
;
that
is
,
Anger
is
proper
and
natural
to
ill-bred
Minds
.
3.
Anger
disturbs
the
Judgment
and
Reason
,
and
renders
a
Man
uncapable
of
discerning
Good
from
Bad
,
True
from
False
,
Useful
from
Unprofitable
.
It
makes
one
frequently
take
the
one
for
the
other
,
so
that
a
Man
in
Anger
hath
nothing
but
the
exterior
Shape
and
Figure
of
a
Man
.
4.
The
Exterior
it self
is
in
such
a
manner
chang'd
,
that
it
makes
a
Man
contemptible
,
his
Eyes
sparkling
,
his
Countenance
pale
,
his
Speech
interrupted
,
his
Body
trembling
,
his
Clamors
,
and
other
like
Alterations
,
are
the
Effects
of
Anger
,
which
make
a
Man
as
it
were
outragious
.
5.
Who
can
endure
a
Mind
subject
to
Choler
?
says
the
Wiseman
;
Stones
and
Sand
are
not
so
burthensom
as
a
disorderly
Mind
.
6.
How
many
wicked
Effects
are
there
of
Anger
?
he
who
is
subject
unto
Anger
,
will
be
apt
to
fall
into
many
Sins
.
From
thence
the
ruin
of
Friendship
amongst
Friends
,
inward
Grudges
,
irreconcileable
Discords
;
From
thence
many
Misfortunes
,
Revenges
,
Beatings
,
Duels
,
dreadful
and
miserable
Deaths
.
Lastly
,
Anger
is
absolutely
contrary
to
the
Spirit
of
Christianity
.
He
who
it
angry
at
his
Brother
,
is
worthy
of
Judgment
.
Says
the
Son
of
God
,
Learn
from
me
who
am
meek
,
and
humble
of
Heart
.
Charity
(
saith
S.
Paul
)
is
patient
and
benign
,
is
not
provoked
.
Let
all
bitterness
,
choler
,
indignation
,
clamor
,
blasphemy
,
be
banisht
from
amongst
you
.
Remedies
against
Anger
.
If
you
be
possess'd
by
this
Passion
,
Theotime
,
use
all
your
Endeavors
to
moderate
it
:
And
for
this
intent
read
attentively
the
following
Maxims
,
and
attempt
to
practise
them
.
1.
Never
be
provok'd
to
Anger
upon
small
Occasions
:
For
Example
,
if
one
says
some
light
Words
to
you
,
do's
something
that
displeases
you
;
if
a
Servant
be
wanting
to
wait
on
you
punctually
;
to
be
mov'd
to
Choler
for
these
things
is
an
Indiscretion
,
and
the
Effect
of
an
irregular
Mind
.
2.
If
the
Ill
one
hath
done
you
be
great
,
before
you
be
troubled
for
it
,
see
whether
your
Anger
will
serve
to
remedy
it
,
and
you
will
find
most
commonly
,
that
it
will
be
absolutely
unuseful
for
that
purpose
;
and
if
it
be
improfitable
,
it
is
a
folly
to
vex
your self
.
For
Example
,
One
hath
given
you
injurious
Words
,
or
spoken
ill
of
you
,
when
you
fall
into
Passion
,
you
will
not
repair
the
Injury
nor
the
Detraction
;
you
must
then
seek
some
other
Means
,
amongst
which
Contempt
is
the
best
.
3.
Suppose
it
be
fitting
sometimes
to
manifest
some
Discontent
for
the
Evil
another
hath
done
you
,
to
hinder
him
from
doing
the
same
again
,
because
,
according
to
the
Wiseman
,
By
the
sadness
of
the
Countenance
the
Mind
of
him
who
hath
fail'd
,
is
corrected
;
yet
nevertheless
it
can
never
be
profitable
,
either
to
conceive
Anger
in
ones
Heart
,
or
to
brawl
,
storm
,
affront
,
or
offer
Reproaches
.
On
the
contrary
,
it
prejudices
your
good
Repute
,
if
you
have
any
;
and
it
is
against
Vertue
,
because
in
all
this
you
offend
God.
4.
Be
then
always
upon
your
guard
to
prevent
Anger
when
you
see
it
coming
.
Now
if
it
sometimes
prevent
you
,
before
you
have
been
able
to
divert
it
,
endeavor
to
return
quickly
to
your self
,
and
to
be
easily
appeased
.
Well-bred
Spirits
are
soon
pacifi'd
,
according
to
the
Judgment
of
the
Poet
;
Quo
quisque
est
major
,
magis
est
placabilis
ira
,
Et
faciles
motus
mens
generosa
capit
.
And
as
S.
Augustin
says
excellently
well
,
[
a
](A42886-e53490-b)
a
Irasci
hominis
est
,
finem
imponere
iracundiae
,
Christiani
.
S.
Hier.
Epist.
ad
Dem.
It
is
natural
to
a
Man
to
be
angry
,
but
it
is
the
property
of
a
Christian
to
keep
it
within
bounds
.
[
b
](A42886-e53520-b)
b
Beneficium
se
putabat
accepisse
augustae
memoriae
Theodosius
,
cum
rogaretur
ignoscere
,
&
tunc
propior
erat
veniae
,
cum
suisset
commotio
major
iracundiae
.
Praerogativa
ignoscendi
erat
indignatum
suisse
,
&
petebatur
in
eo
,
quod
in
aliis
timebatur
,
ut
irasceretur
.
Ambr.
de
ob
.
Theod.
St.
Ambrose
recounts
of
the
Emperor
Theodosius
the
Great
,
That
he
was
so
much
in
inclin'd
to
Meekness
,
that
he
esteem'd
himself
oblig'd
very
much
,
when
one
ask'd
him
Pardon
,
and
when
he
was
most
angry
,
he
pardon'd
easiest
;
so
that
one
desir'd
in
him
,
what
was
fear'd
in
others
,
viz.
that
he
should
be
in
Choler
.
O
what
an
excellent
Example
is
this
,
and
which
deserves
to
be
well
consider'd
!
5.
When
you
shall
be
put
into
Passion
,
impose
some
Punishment
upon
your self
,
as
some
Prayers
,
Alms
,
or
other
things
;
express
a
trouble
for
it
to
those
who
see
you
.
6.
There
is
scarce
any
Person
but
says
or
do's
something
in
his
Anger
,
of
which
he
repents
himself
after
.
When
therefore
you
shall
be
in
Choler
,
restrain
your self
as
much
as
you
can
from
saying
or
doing
any
thing
which
Passion
suggests
.
Never
believe
your self
when
you
are
in
Passion
;
expect
till
it
be
past
,
to
judge
whether
a
thing
be
ill
spoken
or
done
,
and
you
will
often
find
that
it
was
not
.
7.
Entertain
not
your
Thoughts
with
the
Subject
of
your
Displeasure
,
to
persuade
your self
that
you
have
just
cause
to
be
angry
;
this
is
but
to
cherish
your
Passion
:
there
is
none
but
thinks
he
has
a
great
deal
of
Reason
when
he
is
in
Choler
.
On
the
contrary
,
convince
your self
that
you
may
be
deceiv'd
,
and
divert
your
Mind
to
another
thing
.
8.
If
you
desire
to
have
an
aversion
for
Anger
,
consider
another
attentively
when
he
is
in
Passion
;
you
will
see
nothing
in
him
and
his
Actions
,
but
what
will
displease
you
.
The
same
happens
to
you
in
respect
of
others
,
when
you
are
angry
:
And
if
you
should
see
your self
in
a
Looking-glass
,
you
would
be
vexed
at
your self
,
and
would
not
endure
your self
in
that
Condition
.
9.
Fly
the
Conversation
of
impatient
and
cholerick
Men
,
Contract
not
Friendship
with
a
cholerick
Man
,
lest
you
learn
his
Humor
.
In
sine
,
accustom
your self
to
be
affable
and
benign
toward
others
,
to
excuse
their
Faults
,
to
forget
Injuries
,
to
pardon
easily
,
not
to
be
so
delicate
and
sensible
in
the
things
which
concern
you
,
to
speak
mildly
to
all
.
And
learn
in
good
time
,
Theotime
,
the
practise
of
that
adorable
Sentence
of
Jesus
Christ
,
[
*
](A42886-e53670-b)
*
Discite
à
me
quia
mitis
sum
&
humilis
corde
.
Mat.
11.
Learn
of
me
,
for
I
am
meek
and
humble
of
heart
.
CHAP.
XV.
Of
Peace
with
our
Neighbor
,
against
Quarrels
and
Enmities
.
ANger
produces
Quarrels
,
[
*
](A42886-e53760-b)
*
Ubi
zelus
&
contentio
,
ibi
inconstantia
&
omne
opus
pravum
.
Jac.
3.
Where
there
are
Emulation
,
and
Contention
,
Inconstancy
and
all
sort
of
wicked
Actions
are
there
also
.
It
is
a
Rock
which
with
all
possible
care
you
must
seek
to
avoid
,
learning
in
good
time
to
hate
Quarrels
and
Enmities
,
To
acquire
and
preserve
this
peaceable
Spirit
,
1.
[
a
](A42886-e53860-b)
a
Labia
stulti
miscent
se
rixis
&
os
ejus
jurgia
provocat.
Prov.
18.
The
Vnwise
thrusts
himself
into
Quarrels
,
and
his
Mouth
provokes
Dissentions
.
Be
not
you
such
an
one
,
Theotime
.
[
b
](A42886-e53900-b)
b
Honor
est
homini
qui
separat
se
à
contentionibus
,
omnes
autem
miscentur
contumeliis
.
Prov.
20.
It
is
an
Honor
,
says
the
Wiseman
,
to
be
separated
from
Debates
,
they
are
only
ill-bred
Spirits
who
engage
themselves
therein
.
Where
I
speak
not
of
another
sort
of
quarrelsom
Spirits
,
who
through
Malice
and
a
very
wicked
Inclination
seek
Quarrels
,
and
take
a
pleasure
in
raising
them
,
and
making
themselves
Enemies
:
These
are
ungracious
Spirits
,
who
seek
their
own
Misfortune
,
and
find
it
at
length
,
according
to
that
Verity
of
the
Scripture
,
[
*
](A42886-e53940-b)
*
Semper
jurgia
quaerit
malus
,
angelus
autem
crudelis
mittetur
contra
eum
.
Prov.
13.
The
Wicked
seeks
always
Quarrels
,
but
a
cruel
Angel
shall
be
sent
out
against
them
;
that
is
,
the
Devil
will
bring
him
some
Disaster
which
will
destroy
him
.
2.
It
is
not
sufficient
to
abstain
from
stirring
up
a
Debate
with
any
one
,
you
must
have
a
care
not
to
give
occasion
to
others
to
cause
a
Difference
with
you
.
3.
But
you
'l
say
,
They
'll
contemn
me
,
and
account
me
a
Coward
.
I
answer
,
Who
when
he
was
reviled
,
reviled
not
again
,
when
he
suffer'd
he
threatned
not
.
This
,
Theotime
,
is
the
Courage
of
a
well-bred
Mind
,
the
Generosity
of
a
true
Christian
,
and
of
a
faithful
Servant
of
God.
CHAP.
XVI
.
Of
Pardon
of
Injuries
against
Revenge
.
THere
is
yet
a
necessary
thing
conserve
Peace
and
Meekness
towards
our
Neighbor
,
which
is
the
Pardon
of
Injuries
.
It
is
a
Vertue
which
must
be
learn'd
betimes
,
by
so
much
sooner
as
it
is
more
difficult
,
very
rare
amongst
Christians
,
and
yet
absolutely
necessary
for
Salvation
.
You
must
learn
,
You
'll
say
that
this
is
difficult
.
'T
is
true
,
but
it
is
only
hard
to
those
who
have
never
consider'd
the
Reasons
which
oblige
them
to
it
;
1.
God
will
have
it
,
and
absolutely
,
without
any
Exception
commands
it
you
.
He
hath
said
in
the
Old
Testament
,
[
*
](A42886-e54220-b)
*
Non
quaeres
ultionem
nec
memoreris
injuriae
civium
tuorum
.
Lev.
19.
Seek
not
Revenge
,
remember
not
the
Injury
of
your
Fellow-Citizens
.
And
in
the
Now
,
his
Son
Christ
Jesus
hath
solemnly
renew'd
the
Prohibition
.
[
a
](A42886-e54260-b)
a
Diligite
inimicos
vestros
.
Mat.
5.
I
say
unto
you
,
Love
your
Enemies
,
do
well
to
those
who
hate
you
.
[
b
](A42886-e54290-b)
b
Nulli
malum
pro
malo
reddentes
.
Rom.
12.
Render
not
ill
for
ill
,
saith
St.
Paul.
[
c
](A42886-e54330-b)
c
Qui
odit
fratrem
suum
homicida
est.
1
Joh.
2.
And
he
who
hateth
his
Brother
,
says
St.
John
,
is
a
Murderer
.
2.
He
will
have
it
on
such
a
Condition
,
that
he
will
not
pardon
your
Sins
,
except
you
from
your
Heart
pardon
all
those
who
have
offended
you
.
[
d
](A42886-e54380-b)
d
Dimittite
&
dimittemini
,
eadem
quippe
mensura
qua
mensi
fueritis
remetietur
vobis
.
Luc.
6.
Pardon
,
and
you
shall
be
pardoned
,
says
the
Son
of
God
;
In
the
same
Measure
you
have
measured
to
others
,
it
shall
be
measured
unto
you
.
[
e
](A42886-e54420-b)
e
Si
non
dimiseritis
hominibus
,
nec
pater
vester
dimittet
vobis
.
Mat.
6.
If
you
forgive
not
Men
,
your
celestial
Father
will
not
forgive
you
.
[
f
](A42886-e54450-b)
f
Judicium
sine
misericordia
,
ei
qui
non
secerit
misericordiam
.
Jac.
2.
Judgment
shall
be
given
without
Mercy
,
says
the
Apostle
S.
James
,
to
him
who
hath
not
shewed
Mercy
.
Consider
this
well
,
and
see
whether
you
would
not
have
God
pardon
you
.
3.
This
Will
of
God
depends
upon
so
manifest
a
Point
of
Equity
,
that
even
the
most
Obstinate
cannot
contradict
it
.
Is
there
any
thing
more
Just
,
than
that
God
should
treat
you
as
you
treat
others
,
That
he
should
pardon
you
as
you
pardon
others
,
That
he
should
revenge
himself
of
you
,
if
you
will
be
reveng'd
of
those
who
have
offended
you
?
Is
not
this
Just
?
Weigh
well
,
Theotime
,
what
I
am
going
to
say
,
Man
reserves
Anger
for
Man
,
and
begs
Mercy
of
God.
He
hath
no
Compassion
of
one
like
himself
,
and
he
would
have
God
take
pity
upon
him
.
He
,
miserable
and
wretched
Creature
as
he
is
,
would
revenge
himself
,
and
beseeches
God
that
he
would
not
revenge
himself
of
him
.
Who
is
there
,
says
the
Wiseman
,
will
offer
Prayers
for
his
Sins
?
After
this
,
Theotime
,
what
have
you
to
answer
?
Will
you
say
that
it
is
hard
to
pardon
?
Say
also
,
Jesus
Christ
,
who
hath
lov'd
you
so
as
to
Die
for
your
Salvation
;
and
that
God
having
lov'd
you
when
you
were
unworthy
,
you
will
not
love
your
Brother
,
except
he
be
worthy
of
your
Love.
Say
that
you
will
not
love
your
Neighbor
for
the
love
of
God
,
but
for
the
love
of
your self
only
.
And
altho'
God
command
you
to
love
him
who
hath
offended
you
,
exhorts
you
to
it
,
and
accounts
the
Love
you
render
to
one
like
you
,
as
done
to
his
own
Person
;
yet
all
this
is
not
capable
to
make
you
quit
the
Resentment
and
hatred
you
bear
in
your
Heart
.
Say
,
in
fine
,
that
you
pretend
nothing
to
the
Grace
of
God
,
and
Eternal
Life
,
being
the
Scripture
teaches
us
,
That
[
*
](A42886-e54600-b)
*
Nos
scimus
quoniam
translati
sumus
de
morte
ad
vitam
quoniam
diligimus
fratres
.
Qui
non
diligit
manet
in
morte
.
1
Joh.
3.
we
are
transported
from
Death
to
Life
,
by
the
Love
we
shew
to
our
Brethren
;
And
that
he
who
loves
not
,
remains
in
Death
.
Let
us
conclude
,
Theotime
,
that
either
we
must
renounce
Christianity
,
the
Love
of
God
,
and
Eternal
Salvation
,
or
we
must
necessarily
pardon
Injuries
,
love
our
Enemies
,
and
render
Good
for
Evil.
But
as
this
Vertue
is
difficult
in
the
Corruption
of
Nature
,
and
the
Depravation
of
the
World
,
which
cannot
relish
it
,
you
must
learn
it
in
good
time
,
S.
Amb.
Orat.
de
obit.
Theod.
and
demand
it
frequently
of
God.
Beg
of
him
,
that
he
would
give
you
a
meek
and
peaceable
Heart
,
and
which
loves
to
render
Good
for
Evil.
Accustom
your self
from
your
Youth
to
pardon
small
Injuries
,
not
to
render
Ill
for
Ill
,
that
you
may
learn
to
pardon
great
ones
upon
occasion
,
for
the
Love
of
him
who
hath
saved
you
,
when
he
might
most
justly
have
destroy'd
you
for
all
Eternity
.
CHAP.
XVII
.
Of
the
Love
of
our
Neighbor
.
THIS
Vertue
is
the
Mother
of
the
three
former
,
and
its
Defects
cause
all
the
Disorders
we
have
spoken
of
in
the
three
last
Chapters
:
For
Anger
,
Dissentions
,
Animosities
,
Revenges
,
spring
only
from
the
want
of
Charity
,
and
because
we
love
not
our
Neighbor
Christianly
,
and
as
God
commands
us
to
love
him
.
It
is
a
thing
of
most
Importance
,
that
you
be
instructed
in
this
Vertue
,
because
it
is
a
Fundamental
Vertue
of
Christianity
,
[
*
](A42886-e54730-b)
*
Diliges
Dominum
Deum
tuum
ex
toto
corde
,
&
proximum
sicut
te
ipsum
.
which
is
Establish'd
upon
these
two
Laws
,
Love
God
above
all
things
,
and
your
Neighbor
as
your self
;
and
yet
very
rare
,
and
badly
practis'd
amongst
Christians
.
The
generality
of
Christians
believe
,
That
to
love
their
Parents
,
their
Friends
,
It
is
very
important
to
disabuse
young
Persons
of
this
common
Error
,
and
to
instruct
them
in
this
Vertue
so
necessary
for
Salvation
.
This
Error
proceeds
from
three
things
which
ought
to
be
known
in
this
Vertue
;
that
is
,
1.
2.
Jesus
Christ
;
because
God
,
who
is
our
common
Father
,
will
have
us
love
them
as
our
Brethren
,
and
because
Jesus
Christ
,
who
is
our
common
Savior
hath
commanded
us
to
love
them
.
3.
This
is
,
Theotime
,
true
Charity
,
which
is
one
of
the
Foundations
of
Vertue
,
the
Mark
of
a
Christian
Spirit
,
without
which
we
cannot
please
God
,
nor
have
any
real
Vertue
,
and
wherein
it
is
necessary
you
be
exercis'd
in
good
time
to
acquire
it
.
1.
2.
As
for
the
First
,
Assist
others
in
their
Necessities
,
according
to
the
Power
and
Occasions
you
have
:
[
*
](A42886-e55050-b)
*
Ab
infantia
crevit
mecum
miseratio
.
Job
21.
Eleemosyna
ab
omni
peccato
&
morte
liberat
&
non
patietur
animam
ire
ad
tenebras
.
Tob.
4.
Compassion
hath
increas'd
with
me
from
my
Infancy
.
Because
it
will
attract
a
great
abundance
of
Divine
Blessings
upon
them
during
all
their
Life
,
and
at
the
Hour
of
our
Death
,
as
it
is
said
in
the
Scripture
.
As
for
their
Honor
,
As
for
the
Good
of
the
Soul
,
There
remains
a
Third
thing
necessary
for
the
Love
of
our
Neighbor
,
[
a
](A42886-e55170-b)
a
Priusquam
interroges
,
ne
vituperes
quemquam
:
&
cum
interrogaveris
corripe
juste
.
Eccl.
11.
Not
to
be
inclin'd
to
blame
and
reprehend
,
either
without
Knowledge
,
or
with
Bitterness
,
or
without
any
Necessity
or
Profit
.
Now
there
is
no
Necessity
or
Profit
,
when
the
Reprehension
doth
not
avail
for
the
Amendment
of
him
who
is
Faulty
,
nor
for
the
Edification
of
others
.
In
fine
,
Theotime
,
the
great
Rule
of
the
Love
of
our
Neighbor
,
consists
in
judging
our
Neighbor
by
our selves
,
according
to
the
Maxim
of
the
Wiseman
,
[
b
](A42886-e55210-b)
b
Intellige
quae
proximi
sunt
ex
teipso
.
Eccl.
31.
Judge
of
that
which
concerns
your
Neighbor
by
your self
;
and
in
practising
that
great
Maxim
of
the
Scripture
,
and
which
Nature
her self
teaches
us
,
[
c
](A42886-e55240-b)
c
Quod
ab
alio
oderis
tibi
fieri
,
vide
ne
tu
aliquando
alteri
facias
.
Tob.
4.
Omnia
quaecunque
vultis
ut
faciant
vobis
homines
&
vos
facite
illis
.
Mat.
7.
Do
nothing
to
another
,
which
you
would
not
have
done
to
your self
.
And
also
do
to
others
the
Good
which
rationally
,
and
according
to
God
,
you
would
have
done
to
you
in
the
like
Occasion
.
CHAP.
XVIII
.
Of
Fraternal
Correction
,
or
of
the
Obligation
of
hindering
the
Ill
of
another
,
when
one
can
.
THAT
which
we
have
said
of
the
Obligation
,
Charity
imposes
upon
Christians
,
of
procuring
the
Salvation
of
our
Neighbor
when
we
can
,
deserves
a
more
particular
Reflection
,
it
being
a
thing
of
high
Importance
,
and
nevertheless
infinitely
neglected
,
and
for
the
most
part
absolutely
unknown
.
This
Obligation
is
not
understood
what
it
is
;
it
is
taken
for
a
new
Language
,
and
for
a
thing
almost
incredible
.
Yet
there
is
nothing
more
common
in
the
Sacred
Scripture
,
which
teaches
us
,
That
[
a
](A42886-e55330-b)
a
Mandavit
unicuiq●e
de
proximo
suo
.
Eccl.
17.
God
hath
given
the
Charge
of
his
Neighbor
to
every
one
;
That
[
b
](A42886-e55360-b)
b
Aedificate
alterutrum
sicut
&
sacitis
.
1
Thessal
.
5.
Pleni
estis
dilectione
,
ita
ut
possitis
alterutrum
monere
.
Rom.
15.
Nolite
communicare
operibus
infructuosis
tenebrarum
;
magis
autem
redarguite
.
Ephes.
5.
we
should
Edifie
one
another
,
mutually
Admonish
one
another
.
Not
to
be
partakers
of
the
Works
of
Darkness
,
that
is
,
of
the
Sins
of
another
,
but
reprehend
him
freely
.
In
fine
,
to
love
God
above
all
things
,
and
our
Neighbor
as
our selves
.
For
how
do
we
love
our
Neighbor
as
our selves
,
if
these
greatest
Necessities
,
which
are
those
of
his
Salvation
,
move
us
so
little
,
that
we
abandon
them
for
our
least
Interests
,
which
are
frequently
only
in
the
Imagination
,
and
Fopperies
?
And
how
do
we
love
God
above
all
things
,
if
we
neglect
to
hinder
him
from
being
offended
,
when
some
means
is
offer'd
to
effect
it
.
This
Obligation
is
so
great
,
that
it
hath
made
St.
John
Chrisostom
deliver
an
astonishing
Expression
,
The
Discharge
of
this
great
Obligation
depends
upon
the
practise
of
the
Commandment
of
Fraternal
Correction
which
our
Lord
hath
given
us
,
and
whereof
he
hath
prescrib'd
the
Order
in
Chap.
18.
of
S.
Matthew
,
in
these
Words
,
[
*
](A42886-e55500-b)
*
Si
peccaverit
in
te
frater
tuus
,
vade
&
corripe
eum
inter
te
&
ipsum
solum
.
Si
te
audierit
,
lucratus
es
fratrem
tuum
,
si
autem
te
non
audierit
,
adhibe
tecum
unum
vel
duos
,
quod
si
non
audierit
eos
,
dic
Ecclesiae
.
Mat.
18.
If
your
Brother
sin
against
you
,
go
and
reprehend
him
secretly
;
if
he
hear
you
,
you
have
gained
him
;
if
he
hear
you
not
,
take
one
or
two
others
with
you
,
if
he
will
not
hear
them
,
tell
the
Church
.
That
you
may
understand
this
Commandment
,
The
First
is
the
End
of
this
Commandment
,
The
Second
is
,
The
Third
is
,
The
Fourth
is
,
That
this
Power
of
stopping
the
Mischief
,
is
not
only
understood
of
what
we
our selves
may
do
,
but
also
of
what
we
may
effect
by
anothers
means
.
This
is
what
our
Lord
made
evidently
appear
,
in
saying
,
If
he
hear
not
you
,
take
some
other
Person
with
you
;
and
if
he
still
continue
to
persist
,
tell
the
Church
.
The
Fifth
Remark
is
,
That
what
he
says
of
telling
the
Church
,
that
is
,
the
Superiors
,
may
be
perform'd
either
privately
or
publickly
;
and
that
when
the
First
Way
,
that
is
,
the
secret
,
suffices
to
hinder
the
Misfortune
,
as
ordinarily
it
doth
,
we
are
not
oblig'd
to
the
Second
.
Thus
to
collect
all
these
Observations
,
and
joyn
them
together
;
The
Commandment
of
Fraternal
Correction
obliges
every
one
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
](A42886-e55670-b)
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
](A42886-e55720-b)
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
,
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
;
[
*
](A42886-e55960-b)
*
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
,
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
.
[
*
](A42886-e56100-b)
*
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
,
says
he
,
if
any
of
you
goes
astray
out
of
the
way
of
Salvation
,
and
any
one
shall
contribute
to
his
Conversion
,
he
ought
to
know
that
he
shall
save
the
Soul
of
his
Brother
,
and
that
his
Sins
shall
be
forgiven
him
.
CHAP.
XIX
.
Of
Friendships
.
I
Speak
here
of
Friendships
,
because
they
conduce
much
to
bring
Youth
to
Good
or
Evil
,
according
as
they
are
good
or
bad
;
and
since
young
People
are
much
inclin'd
to
Love
,
and
besides
,
not
having
sufficient
Light
to
discern
good
Friendship
from
hurtful
,
it
often
falls
out
that
they
contract
very
bad
Friendships
,
which
prejudice
them
very
much
,
and
are
most
commonly
the
cause
of
their
Destruction
.
There
is
a
difference
between
the
Love
of
our
Neighbor
and
Friendship
.
We
must
love
all
Men
in
the
manner
we
have
said
,
but
we
cannot
have
Friendship
with
all
Men
,
because
Friendship
is
a
mutual
and
particular
Love.
It
is
a
reciprocal
Communication
of
Affections
,
Friendship
is
such
as
is
the
Subject
on
which
it
is
founded
;
if
we
love
in
a
Friend
a
wicked
thing
,
the
Friendship
is
bad
and
vicious
.
If
we
love
a
vain
and
frivolous
thing
,
as
Beauty
,
good
Behavior
,
the
Friendship
is
frivolous
and
impertinent
.
If
we
love
a
good
thing
,
the
Friendship
is
good
and
laudable
.
Now
this
good
thing
must
be
a
real
Vertue
,
or
a
Perfection
which
may
advance
Vertue
,
as
Science
,
a
good
Nature
,
or
the
like
.
Friendship
to
be
good
and
real
,
1.
It
must
be
built
upon
Vertue
,
that
is
,
we
must
love
a
Friend
by
reason
of
some
good
and
laudable
Quality
,
which
we
know
in
him
.
2.
Tending
to
Vertue
,
because
Friendship
ought
to
desire
and
procure
the
Good
of
a
Friend
.
Now
Vertue
is
the
greatest
and
most
necessary
of
all
Goods
:
And
the
Friendship
by
which
Friends
procure
Favors
to
one
another
,
if
it
neglect
mutually
to
advance
Vertue
according
to
its
power
,
is
not
a
Friendship
,
but
a
manifest
Deceit
.
3.
It
ought
to
be
directed
by
Vertue
,
that
is
,
Vertue
ought
to
be
the
Rule
of
it
,
By
these
three
Conditions
,
Theotime
,
you
will
easily
discern
good
Friendship
from
evil
,
and
those
you
ought
to
fly
,
from
those
you
ought
to
seek
.
You
ought
to
fly
the
Friendship
of
those
in
whom
you
find
no
Vertue
,
nor
any
Perfection
which
you
may
love
,
as
also
the
Friendship
of
those
you
know
to
be
subject
to
any
Vice
,
as
to
Impurity
,
Drunkenness
,
Swearing
,
whose
Friendship
will
make
you
learn
their
wicked
Quallties
;
because
,
as
the
Wiseman
says
,
A
Friend
of
Fools
,
that
is
,
of
vicious
People
,
will
become
like
them
.
Fly
all
Friendship
which
doth
not
tend
to
make
you
better
.
Such
is
the
Friendship
of
those
who
search
after
nothing
in
your
Love
but
their
own
Profit
,
or
some
vain
Complacence
they
take
in
loving
you
,
or
being
belov'd
by
you
;
of
those
,
who
when
they
can
,
do
not
advertise
you
of
your
Good
and
Salvation
.
But
above
all
,
abhor
the
Friendship
of
those
who
solicit
you
to
Sin
,
Avoid
the
Company
of
all
those
who
scruple
not
to
offend
God
for
your
sake
,
and
to
please
you
;
for
Example
,
to
Rob
,
to
Cheat
,
to
Quarrel
,
to
Swear
,
to
Detract
,
to
treat
ill
their
Neighbor
,
to
Challenge
in
a
Duel
,
and
other
such
like
things
.
Have
a
horror
for
these
Friendships
,
and
account
that
Maxim
for
certain
,
S.
Amb.
3.
Offic.
cap.
19.
That
he
who
is
unfaithful
to
God
,
cannot
be
a
Friend
to
a
Man
;
And
altho'
he
might
,
yet
you
cannot
adhere
to
that
Friendship
,
without
making
your self
an
Enemy
to
God.
On
the
contrary
,
seek
after
the
Friendship
of
those
who
you
know
carry
themselves
well
,
and
are
endow'd
with
some
good
Qualities
,
[
*
](A42886-e56470-b)
*
Amicus
fidelis
protectio
fortis
,
qui
invenit
illum
invenit
thesaurum
;
amico
fideli
nulla
est
comparatio
,
amicus
fidelis
medicamentum
vitae
&
immortalitatis
.
Eccl.
6.
A
faithful
Friend
is
a
strong
Protection
,
and
he
who
hath
found
him
hath
found
a
Treasure
;
he
is
more
worth
than
all
Gold
and
Silver
,
he
is
a
Medicine
for
Life
and
Immortality
.
To
find
this
Friendship
,
remember
First
to
demand
it
often
of
God
,
for
he
is
the
Author
of
it
,
and
He
who
fears
him
,
will
find
it
.
In
the
Second
place
,
be
careful
to
love
first
,
for
you
must
love
to
be
belov'd
:
But
this
Love
must
be
such
an
one
as
we
have
said
,
built
upon
Vertue
,
tending
to
Vertue
,
and
directed
by
Vertue
.
CHAP.
XX.
Of
Sports
and
Recreations
.
REcreation
is
necessary
to
relax
the
Spirits
,
and
particularly
of
young
People
;
and
that
which
is
taken
in
Sports
is
most
proper
for
them
,
it
being
more
proportion'd
to
their
Nature
,
and
the
Capacity
of
their
Mind
.
Pastime
then
and
Recreation
is
not
contrary
to
Vertue
,
but
rather
commanded
,
and
it
is
an
Action
of
Vertue
when
it
is
done
as
it
ought
.
To
be
such
,
From
thence
three
Conditions
follow
,
The
First
,
The
Second
Condition
is
,
The
Third
Condition
is
,
Avoid
these
Sports
,
Theotime
,
[
*
](A42886-e56770-b)
*
Relaxabantur
etiam
mihi
ad
ludendum
habenae
ultra
temperamentum
severitatis
in
dissolutionem
affectionum
variarum
.
S.
Aug.
lib.
2.
Confes
.
S.
Augustin
in
his
Confessions
acknowledg'd
to
be
one
of
the
Causes
of
the
depravation
of
his
Youth
.
Now
this
Excess
is
understood
not
only
of
the
Time
employ'd
therein
,
which
ought
to
be
well
regulated
,
but
also
of
the
Mony
you
Play
,
which
ought
always
to
be
very
little
;
otherwise
you
will
Play
for
Gain
,
and
not
for
Recreation
,
and
the
Sport
will
be
a
Hell
and
Disquiet
,
rather
than
a
Divertisement
.
Besides
,
the
Mony
you
lose
at
Play
,
would
be
better
employ'd
amongst
the
Poor
,
whose
Necessities
will
cry
one
day
to
God
for
your
Excesses
,
and
against
those
of
all
Gamesters
.
CHAP.
XXI
.
Of
Liberality
against
Covetousness
.
ALtho'
it
may
seem
that
Covetousness
is
not
an
ordinary
Vice
amongst
young
Persons
,
There
are
two
sorts
of
Covetousness
;
Experience
makes
appear
that
it
is
ordinary
with
them
;
This
Passion
having
thus
taken
its
beginning
in
Youth
,
easily
increases
,
[
a
](A42886-e56920-b)
a
A
minore
usque
ad
majorem
omnes
avaritiae
student
.
Jer.
16.13
.
From
the
least
to
the
greatest
,
all
are
given
to
Covetousness
;
that
is
,
to
the
irregular
love
of
the
things
of
the
World
,
which
[
b
](A42886-e56950-b)
b
Radix
omnium
malorum
est
cupiditas
.
1
Tim.
6.
S.
Paul
says
is
The
root
of
all
Evils
.
This
Vice
takes
its
origin
from
three
Causes
in
Youth
.
The
First
is
,
S.
Cypr.
lib.
de
oper.
Eleem.
To
love
more
their
Riches
than
Jesus
Christ
;
and
to
labor
in
such
a
manner
for
the
Goods
of
this
mortal
Life
,
that
they
think
little
or
nothing
on
the
Eternal
.
This
Evil
,
dear
Theotime
,
must
be
prevented
in
good
time
,
1.
2.
Covetousness
is
the
root
of
all
Evil.
These
Evils
are
the
Sins
of
the
World
,
and
the
Misfortunes
with
which
it
is
replenish'd
,
whereof
the
greatest
part
springs
from
this
wicked
Cause
,
as
it
would
be
easie
to
make
it
appear
.
3.
that
the
Covetous
hath
no
part
in
the
Kingdom
of
God.
4.
5.
6.
Love
the
Poor
,
give
Alms
freely
,
My
Child
,
said
the
good
old
Toby
to
his
Son
,
give
Alms
of
thy
Substance
,
and
turn
not
thy
Face
from
any
Poor
,
lest
God
turn
his
Face
from
thee
.
Give
Alms
according
to
thy
ability
;
if
thou
hast
but
little
,
be
not
afraid
to
give
a
little
;
for
thou
layest
up
a
good
Store
for
thy self
against
the
day
of
necessity
:
Because
Alms
delivers
from
Death
,
and
suffereth
not
the
Soul
to
come
into
Darkness
;
for
Alms
is
a
good
Gift
before
the
most
High
to
all
them
who
use
it
.
Consider
well
these
Words
,
Theotime
,
and
engrave
them
deeply
in
your
Mind
.
In
fine
,
you
are
either
Poor
,
or
of
a
mean
Fortune
,
or
Rich.
If
you
be
Poor
,
beg
of
God
the
Grace
to
take
your
Poverty
with
Patience
for
Penance
,
and
for
his
Love.
Confide
in
his
Providence
,
which
will
never
be
wanting
to
his
Servants
.
If
God
hath
care
of
the
least
Creatures
,
according
to
the
Saying
of
our
Lord
,
how
much
more
will
he
have
of
you
?
Seek
then
,
says
he
,
first
the
Kingdom
of
Heaven
,
and
all
things
necessary
shall
be
given
you
.
Read
the
Sixth
Chapter
of
S.
Matth.
from
Verse
24.
If
you
be
of
a
mean
Fortune
,
have
a
care
to
be
content
,
and
not
to
disquiet
your self
by
the
desire
of
a
greater
.
Call
to
mind
what
S.
Paul
says
,
Those
who
desire
to
be
Rich
,
fall
into
temptation
,
and
snares
of
the
Devil
,
and
into
many
wicked
Desires
which
plunge
them
in
perdition
,
because
Covetousness
is
the
root
of
all
Evil.
Wherefore
practise
the
best
you
can
that
great
Maxim
which
the
same
Apostle
gives
to
Christians
,
[
*
](A42886-e57460-b)
*
Sint
mores
sine
avaritia
contenti
praesentibus
,
ipse
enim
dixit
non
te
deseram
.
Heb.
6.
Let
there
be
no
Covetousness
in
your
Manners
,
being
contented
with
the
Goods
you
possess
,
being
God
hath
said
,
I
will
not
forsake
you
.
If
you
be
Rich
,
stand
in
great
fear
of
your
Riches
for
your
Salvation
.
Wo
be
to
the
Rich
,
says
the
Son
of
God
,
because
they
have
here
their
Consolation
.
Upon
the
ocasion
of
a
rich
young
Man
he
said
,
that
it
is
very
difficult
for
the
Rich
to
be
Saved
.
To
avoid
the
Dangers
thereof
,
read
and
practise
what
we
have
said
in
the
Chapter
of
the
Obstacles
of
rich
young
Persons
,
in
Part
3.
Chap.
10.
CHAP.
XXII
.
Of
Humility
.
I
Have
reserv'd
this
Vertue
for
the
last
,
as
that
which
gives
Perfection
to
all
others
,
and
which
is
necessary
to
conserve
them
,
and
make
them
increase
in
young
Souls
.
Pride
is
an
inordinate
Esteem
of
ones
self
,
My
Child
,
have
a
care
that
Pride
never
bear
dominion
in
your
Thoughts
or
Words
,
because
from
it
all
the
Misfortunes
of
the
World
arise
,
said
the
holy
Man
Toby
to
his
Son.
I
say
unto
you
also
,
1.
It
is
an
excellent
Maxim
of
S.
Bernard
,
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.
3.
As
to
the
First
,
As
for
your
Equals
,
As
for
your
Inferiors
,
[
a
](A42886-e58010-b)
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
](A42886-e58060-b)
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
](A42886-e58090-b)
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
,
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
to
the
greatest
Saints
.
THE
INSTRUCTION
OF
YOUTH
IN
Christian
Piety
.
PART
V.
Of
the
Choice
of
a
State
of
Life
.
THIS
Instruction
would
be
imperfect
,
and
destitute
of
one
of
the
best
and
most
necessary
Parts
,
if
after
having
shew'd
how
we
must
live
during
Youth
,
it
should
not
direct
how
to
make
a
good
Choice
of
the
Condition
or
State
wherein
one
ought
to
pass
the
remainder
of
his
Life
.
This
Choice
is
a
Subject
,
whose
Knowledge
is
by
so
much
more
necessary
to
young
Persons
,
as
its
Importance
is
unknown
to
the
greatest
part
of
Men
,
and
the
Faults
that
are
there
committed
are
most
commonly
irreparable
;
or
if
sometimes
they
be
repair'd
,
it
is
with
very
great
pains
and
difficulty
.
Besides
,
they
are
not
light
or
of
small
consequence
,
because
the
issues
of
them
are
extended
to
all
the
Life
of
a
Man
,
and
pass
even
to
his
Eternal
Salvation
,
of
which
they
often
draw
the
ruin
after
them
.
For
this
reason
,
Theotime
,
I
beseech
you
read
attentively
this
last
Part
,
whether
before
you
enter
upon
this
Deliberation
,
or
when
you
shall
be
at
the
Point
of
making
your
Choice
,
and
also
after
you
have
made
it
;
for
you
will
find
therein
whereby
to
profit
at
each
of
those
Times
.
CHAP.
I.
How
important
it
is
to
make
a
good
Choice
of
a
State
of
Life
.
THIS
Importance
is
built
upon
two
Truths
,
The
First
is
,
That
altho'
all
States
may
be
good
,
yet
all
States
are
not
good
for
every
one
;
and
that
such
a
State
is
profitable
for
one
Man
which
will
be
hurtful
for
another
,
all
not
having
the
same
Inclinations
,
nor
the
same
Capacities
,
nor
the
same
Favors
of
God.
The
Second
is
,
That
God
who
hath
Establish'd
by
his
Providence
the
diversity
of
States
and
Employments
of
the
Life
of
Man
,
distributes
them
differently
by
his
Wisdom
,
designing
some
for
one
Employment
,
others
for
another
:
As
a
Father
of
a
Family
divides
amongst
his
Domesticks
the
Offices
of
his
House
,
according
as
he
finds
them
fit
.
For
this
reason
he
gives
to
Men
different
Inclinations
,
divers
natural
Abilities
,
as
well
Corporal
as
Spiritual
;
and
also
distributes
amongst
them
his
Favors
diversly
,
according
to
the
several
Necessities
of
different
States
,
to
which
he
calls
them
.
These
two
Truths
thus
presuppos'd
,
evidently
manifest
how
important
it
is
to
choose
well
ones
State
and
Condition
:
For
if
all
States
are
not
good
for
all
,
it
is
then
most
important
to
choose
advisedly
,
that
we
may
not
fall
into
a
State
which
may
be
contrary
to
us
.
And
if
God
call
each
Man
to
one
State
more
particularly
than
another
,
it
follows
that
we
must
proceed
therein
with
a
great
Circumspection
,
to
choose
what
is
most
conformable
to
his
Will
,
and
for
which
he
hath
given
us
most
Capacity
,
and
prepar'd
most
Favors
.
This
choice
is
of
such
consequence
,
First
,
As
for
Salvation
,
For
a
Conclusion
of
this
Importance
,
-
1.
Upon
the
Displeasure
and
Sadness
they
will
feel
all
their
Life
,
for
having
made
an
ill
Choice
of
their
Calling
.
-
2.
The
great
number
of
Sins
they
will
commit
in
a
State
they
had
lightly
chosen
,
and
which
they
would
not
have
committed
in
another
Condition
.
-
3.
The
Danger
to
which
they
expose
their
Salvation
,
in
choosing
after
this
manner
.
They
who
will
attentively
consider
these
three
things
,
will
take
care
not
to
be
defective
in
an
Affair
of
this
Importance
.
CHAP.
II.
Of
the
Faults
that
are
ordinarily
committed
in
this
Choice
.
I
Find
four
sorts
of
Faults
which
young
Men
are
accustom'd
to
fall
into
,
First
,
Secondly
,
When
they
deliberate
,
This
Fault
is
great
,
and
against
all
Reason
;
for
,
to
deliberate
wisely
of
the
State
wherein
we
must
spend
our
Life
,
we
must
cast
our
Eye
upon
the
End
for
which
our
Life
is
given
us
:
This
End
is
the
Service
of
God
,
and
the
Salvation
of
our
Souls
.
We
must
then
refer
the
Calling
we
choose
to
that
;
to
do
otherwise
is
to
stray
out
of
the
Way
at
the
beginning
,
and
suffer
Shipwreck
in
the
Port.
The
Third
Fault
is
,
[
*
](A42886-e58790-b)
*
Ne
innitaris
prudentiae
tuae
.
Prov.
3.
Fili
,
sine
consilio
nihil
facias
,
&
post
factum
non
poenitebit
.
Eccl.
32.
Not
to
trust
to
their
own
Judgment
,
to
do
nothing
without
Counsel
,
is
it
not
in
this
so
important
Affair
,
more
than
in
any
other
,
where
they
ought
to
follow
the
Advice
of
the
Holy
Ghost
himself
?
Observe
well
this
Fault
,
for
the
Devil
oft
makes
use
of
it
to
deceive
young
Persons
in
the
Choice
of
their
Calling
.
We
shall
tell
you
hereafter
with
what
kind
of
Persons
you
should
consult
in
this
Concern
.
There
is
a
Fourth
Fault
yet
more
dangerous
,
The
Israelites
,
desirous
to
sly
the
Persecution
of
their
Enemies
,
took
a
Resolution
to
return
into
Egypt
,
out
of
their
own
Heads
,
without
consulting
God
to
know
what
they
should
do
.
He
reproach'd
them
exceedingly
by
his
Prophet
,
and
threatned
them
that
their
Design
should
not
succeed
,
but
have
a
dreadful
issue
,
as
in
effect
it
had
.
[
*
](A42886-e58890-b)
*
Vae
filii
deserteres
,
ut
faceretis
confilium
,
&
non
ex
me
ordiremini
telam
,
&
non
per
spiritum
meum
,
ut
adderetis
peccatum
super
peccatum
,
qui
ambulatis
ut
descendatis
in
Aegyptum
,
&
os
meum
non
interrogastis
,
erit
vobis
fortitudo
Pharaonis
in
confusionem
,
&
fiducia
umbrae
Aegyptiae
in
ignominiam
.
Isai.
30.
Wo
,
says
he
,
be
to
you
fugitive
Children
,
who
abandon
me
to
enter
upon
a
Design
without
consulting
me
,
and
to
begin
an
Enterprise
without
expecting
my
Will
;
adding
to
your
former
Sins
a
new
one
,
of
taking
your
Resolution
without
my
Counsel
.
Your
Design
shall
turn
to
your
Misfortune
and
Confusion
.
I
would
to
God
all
those
who
deliberate
of
the
Choice
of
their
State
,
had
frequently
these
Words
in
their
Memory
.
CHAP.
III.
Of
the
Means
to
choose
well
a
State
of
Life
.
And
First
,
That
a
good
Life
during
Youth
,
is
a
Means
highly
necessary
to
succeed
in
this
Choice
.
AFter
having
shew'd
you
the
Faults
which
are
accustom'd
to
be
committed
in
the
Choice
of
a
Condition
,
I
come
to
the
Means
you
must
employ
to
succeed
therein
.
The
First
I
assign
you
,
is
a
Means
on
which
few
Persons
reflect
,
altho'
it
be
most
important
in
this
Affair
,
viz.
A
good
Life
during
the
time
of
Youth
.
I
promote
this
Means
,
It
is
not
hard
to
manifest
this
Truth
,
[
*
](A42886-e59040-b)
*
In
vocabunt
me
&
non
exaudiam
,
mane
consurgent
&
non
invenient
me
eo
quod
exosam
habuerint
disciplinam
,
&
timorem
Domini
non
susceperint
.
Prov.
3.
They
shall
call
upon
me
,
says
he
,
and
I
will
not
hear
them
,
they
shall
seek
after
me
,
and
shall
not
find
me
;
because
they
have
hated
Instruction
,
and
have
not
receiv'd
the
Fear
of
God.
The
Scripture
is
also
full
of
the
like
Menaces
,
by
which
God
assures
us
he
will
deny
his
Light
to
those
who
have
made
themselves
unworthy
by
their
Sins
.
Those
Threats
which
were
utter'd
by
the
Mouth
of
the
Prophet
Ezechiel
are
astonishing
.
Many
Persons
of
Quality
being
come
to
this
Prophet
,
to
consult
God
by
his
Mediation
,
God
speaks
to
the
Prophet
and
tells
him
,
[
*
](A42886-e59100-b)
*
Fili
hominis
,
viri
isti
posuerunt
immunditias
suas
in
cordibus
suis
,
nunquid
interrogatus
respondebo
eis
?
Homo
,
homo
de
domo
Israel
,
qui
posuerit
immunditias
suas
in
corde
suo
.
Et
venerit
ad
Prophetam
interrogans
per
eum
,
me
.
Ego
Dominus
respondebo
ei
,
in
multitudine
immunditiarum
suarum
.
Ezech.
14.
That
he
would
not
answer
them
,
that
is
,
he
would
not
let
them
know
his
Will
,
because
they
were
wicked
,
and
still
kept
their
Wickedness
in
their
Hearts
.
He
adds
,
That
whosoever
should
come
to
his
Prophet
,
to
know
by
him
his
Will
,
bearing
also
his
Sins
in
his
Heart
,
without
having
entirely
parted
with
them
,
he
would
answer
him
according
to
the
multitude
of
his
Iniquities
;
that
is
,
he
would
not
answer
him
at
all
,
but
would
permit
that
he
should
be
deceiv'd
in
his
Resolution
,
and
that
the
Event
should
be
misfortunate
,
as
his
Sins
deserv'd
.
The
History
of
Kings
furnishes
us
with
a
terrible
Example
of
this
Verity
in
the
Person
of
Saul
first
King
of
Israel
.
[
*
](A42886-e59210-b)
*
Consuluit
Dominum
,
&
non
respondit
ei
neque
per
Somnia
,
neque
per
Sacerdotes
,
neque
per
Prophetas
.
He
consults
God
,
says
the
Scripture
,
who
answer'd
nothing
,
neither
by
Dreams
,
nor
Priests
,
nor
Prophets
.
This
misfortunate
Prince
seeing
himself
thus
abandon'd
by
God
,
is
wholly
bent
on
a
Resolution
Despair
prompted
.
He
goes
himself
to
consult
a
Witch
,
and
asks
of
her
that
she
would
bring
him
to
the
sight
of
the
Ghost
of
Samuel
,
who
was
dead
a
little
before
,
and
had
been
a
Father
and
Director
to
him
.
Happy
had
he
been
,
if
he
had
always
follow'd
the
Counsel
of
that
Man
of
God.
God
permits
that
this
wicked
Means
should
succeed
,
and
the
Ghost
of
Samuel
appear'd
to
him
,
but
it
was
only
that
he
might
learn
from
him
his
Misfortune
.
[
*
](A42886-e59260-b)
*
Quid
me
interrogas
cum
Dominus
recesserit
à
te
?
faciet
enim
tibi
Dominus
sicut
locutus
est
in
manu
mea
.
Quia
non
obedisti
voci
Domini
idcirco
quod
pateris
fecit
tibi
Dominus
hodie
.
Et
dabit
Dominus
etiam
Israel
in
manu
Philistim
,
cras
autem
tu
&
filii
tui
mecum
eritis
.
Why
dost
thou
ask
me
,
said
Samuel
to
him
,
since
God
hath
forsaken
thee
?
Know
,
that
God
will
accomplish
in
thee
all
that
he
hath
foretold
by
my
Mouth
,
because
thou
hast
not
obey'd
his
Voice
;
and
it
is
in
punishment
of
that
Disobedience
that
he
hath
abandon'd
thee
in
this
Necessity
,
and
not
answer'd
thee
to
Day
;
and
besides
,
before
to
Morrow
pass
,
thou
shalt
be
conquer'd
by
thy
Enemies
,
and
shalt
die
together
with
thy
Children
.
All
which
punctually
fell
out
.
O
what
a
frightful
Example
is
this
!
to
manifest
the
Truth
we
here
establish'd
,
of
the
Rejection
of
God
in
the
most
urgent
Necessities
,
in
punishment
of
former
Sins
.
And
I
would
to
God
it
were
as
rare
as
it
is
terrible
,
and
that
it
were
not
daily
renew'd
in
so
many
young
Persons
,
whom
God
abandons
in
this
so
important
an
Affair
,
of
the
Choice
of
their
Calling
,
by
reason
of
the
Sins
of
their
Youth
;
for
what
else
is
it
which
we
see
in
many
?
Some
choose
a
State
quite
contrary
to
their
Good
and
Salvation
,
and
which
is
often
the
cause
of
either
their
Temporal
or
Eternal
Ruin.
Others
continue
in
a
long
and
perpetual
Irresolution
,
which
hinders
them
from
resolving
upon
any
State
or
Condition
,
and
makes
them
lose
the
best
part
of
their
Life
,
which
they
spend
thus
in
Idleness
,
and
frequently
in
Vice.
Others
toss'd
with
a
perpetual
Inconstancy
,
are
displeased
in
all
sorts
of
Callings
;
have
scarce
made
choice
of
one
,
but
seek
after
and
desire
another
,
which
hinders
them
from
ever
succeeding
in
any
.
Are
not
all
these
things
,
I
say
,
visible
and
manifest
Effects
of
the
Punishment
of
God
for
the
Sins
committed
in
Youth
?
And
we
may
say
with
truth
to
every
one
of
them
,
as
Samuel
to
Saul
,
Quia
non
credidisti
voci
Domini
,
idcirco
quod
pateris
,
fecit
tibi
Dominus
hodie
;
That
which
thou
sufferest
at
present
,
is
in
punishment
of
the
Disobediences
thou
hast
committed
against
God.
For
Conclusion
,
Theotime
,
I
give
you
this
Advertisement
,
which
you
can
never
relfect
on
too
much
.
If
you
be
not
already
at
the
Time
and
Age
of
choosing
your
State
,
have
a
care
to
live
so
in
the
Fear
of
God
,
and
in
the
Flight
of
Sin
,
that
you
deserve
not
to
be
abandon'd
of
his
Assistance
,
when
you
shall
be
at
the
time
of
making
this
so
important
a
Choice
,
but
draw
upon
you
,
by
your
good
Life
,
his
Blessing
to
succeed
happily
therein
.
Now
if
you
be
at
the
Time
of
making
this
Choice
,
take
notice
how
you
have
liv'd
hitherto
,
before
you
deliberate
concerning
it
:
And
if
your
Life
hath
been
sinful
,
have
a
care
of
choosing
yet
,
but
first
take
time
to
amend
your
Life
,
to
do
Penance
,
and
to
be
entirely
converted
to
God
,
to
the
end
your
sins
may
not
be
the
Cause
why
God
deserts
you
in
this
Choice
.
I
tell
you
,
Theotime
,
if
you
make
your
Election
in
that
State
,
you
expose
your self
to
evident
danger
of
deceiving
your self
,
and
succeeding
misfortunately
in
the
Choice
you
shall
make
.
CHAP.
IV.
That
to
succeed
well
in
the
Choice
of
a
State
of
Life
,
it
is
most
important
to
think
of
it
before
one
be
in
the
Time
of
Choosing
.
AS
the
Choice
of
a
Condition
concerns
the
whole
Life
,
it
must
not
be
done
in
a
Day
,
or
a
short
time
,
nor
without
having
thought
on
it
a
long
time
before
.
We
must
dispose
our selves
a
great
while
for
an
Affair
of
such
consequence
,
that
we
may
judge
of
it
more
seriously
when
we
shall
be
at
the
point
of
Deliberating
,
and
find
less
Difficulties
,
and
also
more
Assistance
from
God
in
this
so
important
a
Deliberation
For
this
effect
you
have
three
things
to
do
,
The
First
is
to
live
Vertuously
,
The
Second
is
,
[
*
](A42886-e59490-b)
*
Notum
fac
mihi
viam
in
qua
ambulem
,
quia
ad
te
levavi
animam
meam
,
doce
me
facere
voluntatem
tuam
.
Psal.
142.
Make
me
,
O
God
,
know
the
Way
wherein
I
ought
to
walk
,
teach
me
to
perform
thy
Will
.
The
Third
thing
you
have
to
do
at
that
Time
,
CHAP.
V.
Of
the
Means
which
must
be
employ'd
,
when
one
deliberates
on
the
Choice
of
a
State
of
Life
.
HItherto
we
have
spoken
of
the
Means
which
must
be
practis'd
a
long
time
before
we
deliberate
on
the
Choice
of
our
Calling
;
now
I
come
to
those
we
must
employ
when
we
are
at
the
point
of
making
that
Election
.
The
Wiseman
in
Chap.
37.
1.
He
saith
,
That
we
must
take
Counsel
,
not
of
all
sorts
of
Men
,
but
of
some
wise
and
vertuous
Person
;
for
after
he
had
numbred
up
many
,
who
are
not
fit
for
Counsel
,
he
adds
,
[
*
](A42886-e59630-b)
*
Non
attendas
his
in
omni
consilio
sed
cum
viro
sancto
assiduus
esto
.
Quemcunque
cognoveris
observantem
timorem
Domini
.
Eccl.
37.
Take
not
Counsel
of
all
those
,
but
advise
with
a
pious
Man
,
and
whom
you
know
to
have
the
Fear
of
God
;
which
I
have
already
cited
above
,
Part
2.
Chap.
6.
2.
He
saith
,
That
we
must
consult
our selves
;
Take
Counsel
of
your
own
Heart
,
Ibid.
v.
8.
says
he
,
or
as
the
Greek
hath
it
,
Establish
a
Council
in
your
Heart
;
That
is
,
you
must
deliberate
within
your self
,
examining
seriously
the
thing
you
consult
of
,
its
Circumstances
,
its
Consequences
,
observing
the
Inclinations
or
Repugnances
you
feel
in
your self
,
what
you
can
,
and
what
you
cannot
,
and
other
like
things
which
must
be
consider'd
in
this
Affair
,
following
that
excellent
Advice
of
St.
Ambrose
,
[
*
](A42886-e59720-b)
*
Unusquisque
suum
ingenium
noverit
&
ad
id
se
applicet
quod
sibi
aptum
delegerit
.
Ita
quid
sequatur
prius
consideret
non
solum
noverit
bona
sua
;
sed
etiam
vitia
cognoscat
:
aequalemque
sui
se
judicem
praebeat
,
ut
bonis
intendat
,
vitia
declinet
.
S.
Ambr.
lib.
1.
Offic.
cap.
44.
Let
every
one
,
says
he
,
know
his
own
Disposition
,
and
let
him
apply
himself
to
that
he
shall
choose
,
as
the
most
convenient
for
him
:
Let
him
consider
first
what
he
will
follow
,
let
him
not
only
know
his
good
Qualities
,
but
also
his
bad
,
and
let
him
judge
of
himself
with
equity
.
The
Pagans
themselves
were
not
ignorant
of
this
so
necessary
a
Counsel
,
which
one
of
their
Poets
hath
exprest
in
these
Verses
.
E
coelo
descendit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Fingendum
,
The
Wiseman
adds
to
these
two
Means
a
third
,
without
which
the
other
two
are
unprofitable
;
that
is
,
to
consult
God
by
Prayer
,
and
humbly
demand
of
him
,
that
he
will
conduct
us
in
our
Deliberation
,
and
in
the
Resolution
we
shall
take
;
And
in
all
these
things
beseech
God
to
direct
your
ways
in
truth
;
that
is
,
that
he
would
guide
you
so
that
you
should
not
be
deceiv'd
in
your
Choice
:
Men
may
fail
in
their
Counsels
,
you
may
be
deceiv'd
in
Deliberating
,
if
they
and
you
be
not
conduct
by
God
who
is
the
Author
of
good
Counsels
,
and
can
bring
them
to
a
happy
issue
.
These
,
Theotime
,
are
the
three
Means
you
ought
to
employ
for
the
choice
of
your
Calling
,
and
when
you
ought
to
embrace
with
so
much
more
Respect
,
as
it
is
the
Holy
Ghost
who
prescribes
them
to
you
.
Now
to
the
end
you
may
profitably
make
use
of
them
,
I
shall
tell
you
in
order
what
you
must
do
when
you
shall
be
upon
the
point
of
Employing
them
.
CHAP.
VI.
What
is
to
be
done
when
one
is
upon
the
point
of
choosing
his
State.
WHEN
you
shall
be
upon
the
point
of
choosing
a
State
of
Life
,
which
you
ought
not
to
do
,
if
possible
,
sooner
than
between
Eighteen
and
Twenty
Years
of
Age
,
see
what
you
shall
practise
.
First
,
In
the
beginning
of
this
Deliberation
,
Persuade
your self
,
Begin
by
a
good
,
After
Confession
Communicate
,
and
beg
of
God
in
your
Communion
,
that
he
would
be
pleas'd
to
assist
you
in
this
Deliberation
you
begin
,
and
humbly
offer
your
Prayers
to
him
for
this
Effect
:
This
is
the
beginning
.
During
the
time
of
your
Deliberation
,
observe
what
you
must
do
.
1.
Have
a
great
care
to
live
in
Vertue
,
and
in
a
great
distance
from
Sin
,
[
a
](A42886-e60120-b)
a
Da
mihi
se
dium
tuarum
assistricem
sapientiam
.
Mitte
illam
de
coelis
sanctis
tuis
&
à
sede
magnitudinis
tuae
,
ut
mecum
sit
&
mecum
laboret
,
ut
sciam
quid
acceptum
sit
apud
te
.
Sap.
9.
to
make
you
worthy
of
Divine
Favors
.
2.
Offer
particular
Prayers
daily
to
God
,
[
b
](A42886-e60140-b)
b
Vias
tuas
Domine
demonstra
mihi
&
semitas
tuas
edoce
me
:
dirige
me
in
veritate
tua
delicta
juventutis
meae
,
&
ignorantias
meas
ne
memineris
.
Psal.
24.
humbly
to
beg
of
him
the
Grace
to
know
the
State
to
which
he
calls
you
;
Notam
fac
mihi
viam
in
qua
ambulem
.
Invoke
also
daily
the
B.
Virgin
to
obtain
this
Grace
of
God
,
demand
the
assistance
of
your
good
Angel.
3.
Confess
your self
often
during
this
time
,
that
is
,
every
Fortnight
,
and
Communicate
also
at
the
same
time
,
according
to
the
Advice
of
your
Confessor
.
Be
present
at
the
Holy
Sacrifice
of
the
Altar
as
often
as
you
can
,
to
demand
of
God
therein
his
Assistance
.
Give
Alms
according
to
your
power
,
and
also
perform
some
Fasts
for
this
Intention
.
Recommend
this
Affair
to
the
Prayers
of
your
Friends
.
Let
all
the
Good
you
do
be
referr'd
to
that
End
,
that
is
,
to
obtain
of
God
the
Grace
to
choose
well
your
Calling
.
4.
Apply
some
Hour
of
the
Day
to
think
seriously
on
the
State
you
must
choose
,
and
to
deliberate
of
it
within
your self
.
The
first
thing
to
be
Examin'd
in
this
Deliberation
,
Examin
first
these
two
general
States
,
and
observe
whether
you
be
indifferent
,
or
have
an
Inclination
to
one
of
them
.
If
you
be
indifferent
,
take
time
to
Examin
seriously
both
of
them
in
the
sight
of
God
,
and
with
a
Design
to
choose
that
of
the
two
which
you
shall
find
,
after
a
serious
Deliberation
and
with
good
Counsel
,
to
be
the
better
,
and
most
proper
for
you
.
If
you
be
inclin'd
,
and
carry'd
to
one
of
these
two
States
,
have
a
care
not
to
follow
presently
your
Inclination
,
but
Examin
it
diligently
,
and
a
long
time
.
And
first
,
if
it
be
to
a
Lay
State
,
consider
whether
you
have
had
this
Inclination
a
long
time
;
Whether
it
be
a
good
Motive
that
carries
you
to
that
State
;
Whether
it
be
not
a
greediness
after
Riches
,
a
love
of
Pleasure
or
Ambition
,
as
it
often
happens
.
Call
to
mind
the
Difficulties
,
and
Obligations
of
that
State
;
and
to
know
them
more
easily
,
descend
to
the
particular
Callings
of
the
World
,
which
you
may
most
likely
embrace
.
For
this
effect
read
what
shall
be
said
thereof
hereafter
in
Chap.
11.
and
12.
Beseech
God
that
he
would
make
you
know
his
Will
,
and
not
permit
you
to
embrace
that
State
,
unless
it
be
to
serve
him
.
Protest
to
him
,
that
this
is
your
Design
,
and
that
notwithstanding
any
Inclination
you
have
for
that
Condition
,
you
will
quit
your self
of
it
,
if
he
shall
make
it
known
to
you
that
it
is
not
his
Will
.
Banish
from
your
Mind
all
bad
Motives
of
Pleasure
,
Covetousness
,
Ambition
,
and
Vanity
;
and
propose
no
other
than
that
of
serving
God
,
and
doing
his
Will
.
When
you
have
propos'd
all
these
things
during
a
good
space
of
time
,
if
this
Inclination
continue
with
you
,
you
may
in
the
Name
of
God
embrace
that
State
,
proposing
chiefly
to
your self
,
to
comport
your self
therein
as
a
vertuous
Man
,
to
avoid
the
Dangers
of
it
,
to
discharge
your
Obligations
,
and
always
to
have
the
Fear
of
God
for
the
Rule
of
your
Actions
,
and
of
all
your
whole
Life
.
But
in
choosing
amongst
the
Callings
of
the
World
,
have
a
care
not
to
take
those
wherein
you
see
many
Dangers
of
offending
God
,
and
ruining
your self
.
Now
if
you
perceive
your self
to
be
mov'd
to
the
State
of
Continence
,
whether
Ecclesiastical
or
Religious
,
as
you
must
have
a
very
particular
Vocation
to
these
two
States
,
so
you
must
seriously
examin
it
,
and
resolve
nothing
therein
,
till
after
you
have
demanded
a
long
time
of
God
the
Grace
to
know
it
,
after
you
have
consider'd
a
good
while
the
Difficulties
and
Advantages
of
the
State
you
would
choose
;
and
when
you
have
taken
good
Counsel
in
it
,
we
shall
tell
you
hereafter
what
you
must
do
in
the
choice
of
these
two
Callings
.
In
fine
,
Theotime
,
during
all
the
time
of
your
Deliberation
,
Confer
often
with
your
Ghostly
Father
,
declare
to
him
all
that
you
observe
in
your self
,
the
Inclinations
and
Repugnances
you
find
to
divers
Conditions
,
the
Difficulties
you
apprehend
therein
,
the
Motives
that
incline
you
rather
to
one
State
than
another
:
Add
thereunto
also
the
Counsel
of
some
other
Persons
,
supposing
they
have
the
Qualities
we
are
about
to
speak
of
.
CHAP.
VII
.
Of
the
Qualities
those
ought
to
have
of
whom
Counsel
is
to
be
taken
for
the
Choice
of
a
State
of
Life
.
THERE
is
no
Question
but
you
must
principally
consult
in
this
Choice
,
him
who
hath
knowledge
of
your
Conscience
,
there
being
none
who
can
see
more
clearly
in
this
Affair
than
he
,
since
it
is
often
an
obscure
,
doubtful
,
and
difficult
Business
to
resolve
on
,
even
with
that
Knowledge
.
But
he
must
be
a
select
Man
,
endow'd
with
much
Vertue
,
with
a
most
singular
Prudence
,
and
one
who
observes
exactly
the
following
Rules
.
1.
Let
him
not
undertake
to
conduct
another
in
this
Choice
,
until
he
hath
offer'd
his
Prayers
to
God
for
that
effect
,
and
know
whether
he
will
make
use
of
him
in
this
Occasion
.
2.
Let
him
in
this
Direction
regard
nothing
but
God
,
and
the
Salvation
of
him
whom
he
Conducts
,
and
let
him
have
no
other
Design
but
to
seek
the
Will
of
God.
3.
Let
him
strip
himself
of
all
Inclination
he
may
have
to
move
to
one
State
rather
than
another
.
For
Example
,
an
Ecclesiastic
must
lay
aside
the
Inclination
to
move
to
an
Ecclesiastical
Life
;
A
Religious
,
that
of
persuading
to
a
Religious
State.
He
must
be
absolutely
disengag'd
in
this
Conduct
,
that
he
may
not
take
his
own
Inclination
for
the
Will
of
God
,
much
less
must
he
have
any
Interest
,
which
is
a
Crime
in
this
Concern
.
4.
Let
him
proceed
seriously
in
this
Direction
,
not
giving
Counsel
in
hast
,
and
in
a
short
time
,
but
taking
leisure
to
think
on
it
,
to
Examin
all
the
Reasons
,
and
all
the
necessary
Circumstances
,
to
ask
Counsel
of
others
if
it
be
convenient
,
without
naming
the
Person
concerning
whom
he
Consults
;
and
above
all
,
to
Pray
much
.
5.
Let
him
have
recourse
to
God
,
to
know
what
he
must
counsel
him
according
to
his
holy
Will
,
and
for
the
Good
and
Salvation
of
him
whom
he
Advises
;
and
let
him
put
more
trust
in
his
Prayers
than
his
own
Judgment
,
expecting
to
know
nothing
by
himself
,
but
by
the
sole
Grace
of
God
:
For
,
as
the
Wiseman
says
,
[
*
](A42886-e60350-b)
*
Quis
enim
hominum
scire
potest
consilium
Dei
,
aut
quis
poterit
cogitare
quid
velit
Deus
?
sensum
autem
tuum
quis
sciet
,
nisi
tu
dederis
sapientiam
,
Spiritum
sanctum
tuum
de
altissimis
?
Sap.
9.
Who
can
know
the
Design
of
God
?
or
who
can
know
his
Will
?
And
who
can
know
his
own
Thought
,
except
God
himself
give
him
the
knowledge
of
it
?
There
happen
sometimes
so
great
Difficulties
in
this
Choice
,
that
he
who
gives
Counsel
,
knows
not
on
what
to
resolve
.
Vast
Obstacles
offer
themselves
in
the
Execution
of
some
Design
,
and
a
Man
cannot
tell
whether
they
be
Temptations
of
the
Devil
,
which
endeavor
to
divert
from
it
,
or
Impediments
which
God
sends
,
to
shew
that
he
only
desires
the
Good-will
,
and
not
the
Execution
of
that
Design
;
and
then
there
is
no
other
Means
to
be
taken
but
Time
and
Prayer
.
To
the
Counsel
of
the
Confessor
may
be
added
that
of
some
other
Persons
,
on
Condition
they
have
these
three
Qualities
,
[
*
](A42886-e60400-b)
*
Cum
fatuis
consilium
ne
habeas
,
non
enim
potuerunt
diligere
,
nisi
quae
eis
placent
.
Eccl.
8.
Cum
sapientibus
&
prudentibus
tracta
.
Eccl.
9.
Vertue
,
Wisdom
,
and
Disinteressedness
;
That
is
,
That
they
regard
principally
the
Salvation
of
him
whom
they
Counsel
;
That
they
consider
seriously
all
things
;
And
that
they
have
no
Interest
to
see
him
of
one
Calling
rather
than
another
.
CHAP.
VIII
.
Whether
Parents
are
to
be
hearkned
to
in
this
Choice
.
I
Treat
this
Question
here
,
because
it
frequently
falls
out
,
that
the
Choice
of
a
State
of
Life
is
hinder'd
or
disturb'd
by
Parents
,
who
give
not
to
their
Children
the
liberty
of
choosing
,
but
determin
them
themselves
according
to
their
Inclination
or
Interest
;
in
which
Point
they
sin
most
grievously
,
and
render
themselves
culpable
in
the
sight
of
God
,
First
then
,
Theotime
,
if
your
Parents
leave
you
at
liberty
to
choose
your
Calling
,
you
must
account
your self
happy
,
and
give
God
many
Thanks
for
it
.
Now
if
they
permit
not
you
to
have
the
liberty
of
choosing
,
this
is
what
you
must
do
.
1.
In
respect
of
an
Ecclesiastical
,
or
Religious
State.
2.
In
respect
of
a
Lay
State.
As
for
the
Ecclesiastical
or
Religious
State
,
neither
their
Counsel
nor
their
Will
ought
to
be
a
sufficient
Reason
to
choose
,
or
leave
one
of
these
Callings
;
but
you
must
consider
whether
you
be
call'd
thereto
by
God.
These
two
States
being
more
perfect
,
and
having
greater
Obligations
than
others
,
require
a
particular
Vocation
from
God
;
which
ought
to
be
follow'd
when
it
is
known
,
and
when
it
is
not
,
you
must
not
engage
your self
therein
.
For
this
Reason
,
if
your
Parents
desire
that
you
be
an
Ecclesiastic
,
or
Religious
,
First
Examin
,
and
that
a
long
time
,
whether
God
hath
call'd
you
to
one
of
these
States
;
and
if
after
you
have
consulted
a
good
while
,
you
find
no
Vocation
to
either
,
be
careful
not
to
enter
upon
either
,
notwithstanding
any
Persuasions
they
may
use
,
or
Commands
they
may
lay
upon
you
,
even
when
they
employ
Constraint
and
Violence
:
Yet
remember
to
make
this
Resistance
with
all
the
Respect
you
ow
them
,
shewing
them
modestly
that
you
cannot
comply
with
their
Desires
,
and
the
Reasons
you
have
for
it
.
Cause
these
Declarations
to
be
made
to
them
by
Persons
who
have
power
over
their
Minds
.
Beseech
God
that
he
will
make
them
change
their
Minds
,
or
let
you
know
whether
you
must
follow
it
.
If
on
the
contrary
,
they
divert
you
from
an
Ecclesiastical
,
or
Religious
State
,
and
you
perceive
your self
strongly
mov'd
thereto
,
you
must
Examin
your
Inclination
,
to
know
whether
it
come
from
God
;
for
if
God
call
you
,
you
must
obey
Him
,
and
not
Men.
You
will
know
whether
it
come
from
God
,
by
doing
that
which
we
shall
appoint
you
hereafter
concerning
the
Choice
of
these
two
Callings
.
Chiefly
,
if
your
Inclination
hath
no
other
Motive
than
to
serve
God
,
As
to
the
choice
of
different
Conditions
in
the
World
,
supposing
you
are
determin'd
to
a
Lay
State
,
you
must
conform
your self
to
the
Will
of
your
Parents
,
and
yield
much
to
their
Inclination
and
Judgment
,
except
the
Condition
to
which
they
design
you
,
expose
you
to
evident
Occasions
of
offending
God
,
or
be
notably
prejudicial
to
your
Good
,
or
else
that
you
have
such
a
repugnance
to
it
,
that
you
cannot
conquer
it
,
or
a
manifest
unfitness
,
or
other
great
Reasons
;
of
which
yet
you
alone
must
not
judge
,
but
by
the
Counsel
of
wise
and
vertuous
Persons
.
CHAP.
IX
.
Of
the
different
States
of
Life
,
and
first
of
the
Ecclesiastical
State.
THAT
you
may
better
deliberate
on
the
Calling
you
ought
to
choose
,
it
is
seasonable
that
I
should
speak
of
the
principal
States
,
and
propose
the
most
important
things
you
must
consider
in
each
of
them
.
I
begin
with
the
Ecclesiastical
State
,
concerning
which
,
if
you
deliberate
,
you
ought
to
reflect
attentively
upon
three
things
.
-
1.
What
it
is
,
that
is
,
how
great
,
and
what
its
Obligations
and
Dangers
are
.
-
2.
The
Vocation
you
must
have
to
it
.
-
3.
The
preparation
you
must
bring
with
you
.
ARTICLE
.
I.
Of
the
greatness
of
the
Obligations
and
Dangers
of
an
Ecclesiastical
State.
FIRST
then
,
you
must
consider
that
you
deliberate
on
a
State
which
is
the
highest
,
and
most
elevated
of
all
the
States
in
the
World.
It
is
the
Calling
which
approaches
nearest
to
God
,
and
which
God
hath
Establish'd
to
be
Mediator
betwixt
him
and
Men
,
and
by
the
Mediation
whereof
he
communicates
himself
to
them
.
He
hath
committed
to
its
Trust
all
that
is
most
perfect
and
dear
to
him
;
The
Ministry
of
his
Word
,
the
Dispensation
of
his
Divine
Mysteries
,
the
Administration
of
his
Sacraments
,
the
Government
of
the
Church
,
and
in
fine
,
the
Salvation
of
Souls
which
he
hath
Redem'd
by
the
Price
of
his
Blood
;
A
State
whose
Functions
surpass
all
those
of
Angels
,
who
look
upon
them
with
a
profound
Respect
,
esteeming
them
infinitely
above
their
Power
,
and
the
Dignity
of
their
Celestial
Nature
.
O
God
,
Theotime
,
what
a
Grandeur
and
Dignity
is
this
!
This
so
exalted
a
State
ought
not
to
swell
Ecclesiastics
with
Glory
,
1.
It
obliges
them
to
a
great
Sanctity
;
because
they
approach
to
God
in
their
Ministry
,
they
are
oblig'd
to
be
Holy.
[
a
](A42886-e60710-b)
a
Sanctificabor
in
eis
qui
appropinquant
ad
me
.
Lev.
10.
Sancti
estote
quia
ego
sanctus
sum
.
Levit.
1.
I
will
be
sanctifi'd
,
says
he
,
in
those
who
approach
to
me
.
Be
holy
,
because
I
am
holy
.
For
this
Reason
[
b
](A42886-e60760-b)
b
Per
sacrum
ordinem
deputatur
aliquis
ad
dignissima
ministeria
quibus
ipsi
Christo
servitur
in
ministerio
altaris
ad
quod
requiritur
major
sanctitas
interior
,
quam
requirat
etiam
religionis
status
.
S.
Thom.
2a
2ae
Quaest.
138.
Art.
8.
S.
Thomas
says
that
the
Sanctity
requir'd
for
this
State
,
ought
to
be
greater
than
that
of
a
Religious
State.
And
they
are
not
only
oblig'd
to
a
particular
and
hidden
Sanctity
,
such
as
that
of
other
Christians
,
but
to
an
exemplar
Sanctity
,
which
serves
as
a
Light
to
others
.
They
are
design'd
for
that
End
,
the
Son
of
God
said
particularly
to
them
,
[
c
](A42886-e60830-b)
c
Vos
estis
lux
mundi
,
sic
luceat
lux
vestra
coram
hominibus
,
ut
videant
opera
vestra
bona
&
glorificent
patrem
vestrum
qui
in
coelis
est
.
Mat.
5.
You
are
the
Light
of
the
World
,
let
your
Light
shine
so
amongst
Men
,
that
they
may
see
your
good
Works
,
and
glorifie
your
Celestial
Father
.
And
the
Council
of
Trent
says
Divinely
,
[
d
](A42886-e60870-b)
d
Nihil
est
quod
alios
magis
ad
pietatem
&
Dei
cultum
assidue
instruat
,
quam
eorum
vita
&
exemplum
qui
se
divino
ministerio
dedicarunt
.
Quapropter
sic
decet
omnino
Clericos
in
sortem
Domini
vocatos
,
vitam
moresque
suos
omnes
componere
;
ut
habitu
,
gestu
,
incessu
,
sermone
,
aliisque
omnibus
,
nihil
nisi
grave
,
moderatum
,
&
religionis
plenum
prae
se
ferant
;
levia
etiam
delicta
,
quae
in
ipsis
maxima
essent
,
effugiant
;
ut
eorum
actiones
cunctis
afferant
venerationem
.
Conc.
T●id
.
Sess.
21.
c.
1.
That
there
is
nothing
more
instructs
others
in
Piety
,
and
the
Service
of
God
,
than
the
Life
and
Example
of
those
who
are
Consecrated
to
the
Divine
Ministry
.
And
for
this
reason
it
behoveth
the
Clergy
,
who
are
call'd
to
the
Lot
of
our
Lord
,
so
to
regulate
their
Life
and
Manners
,
that
in
their
Habit
,
Gesture
,
Walking
,
Discourses
,
and
other
things
,
there
appear
nothing
but
what
may
relish
of
Gravity
,
Modesty
,
and
Religion
;
And
avoid
light
Faults
,
which
would
be
heinous
in
their
Persons
,
that
their
Actions
may
cause
Veneration
in
all
Men.
The
other
Obligation
of
Ecclesiastics
,
is
to
cooperate
to
the
Salvation
of
Souls
;
they
are
Establish'd
for
that
End
,
and
without
a
Crime
they
cannot
dispence
with
it
;
It
is
an
Abuse
to
believe
,
that
only
Curats
are
charg'd
with
that
Obligation
.
All
Incumbents
,
and
all
Ecclesiastics
,
are
oblig'd
to
this
Labor
.
St.
Paul
says
,
That
[
a
](A42886-e60930-b)
a
Nos
autem
servos
vestros
per
Jesum
.
2
Cor.
4.
they
are
Servants
of
the
Faithful
.
The
Oblations
are
given
to
them
by
the
Faithful
for
that
intent
.
And
St.
Gregory
says
,
[
b
](A42886-e60970-b)
b
Pensemus
cujus
damnationis
sit
●ine
labore
hic
recipere
mercedem
laboris
.
Ecce
ex
obla
tione
fidelium
vivimus
,
sed
nunquid
pro
animabus
fidelium
laboramus
.
S.
Greg.
Hom.
1.
in
Evangel.
Cant.
Laetemur
ad
ascensum
,
sed
timeamus
ad
lapsum
,
&c.
Neque
enim
solum
pro
nostris
delictis
reddemus
rationem
,
sed
pro
omnium
quorum
abutimur
bonis
,
&
nequaquam
sumus
de
eorum
salute
solliciti
.
S.
Hieron
.
in
cap.
44.
Ezech.
they
ought
to
consider
how
criminal
and
punishable
a
thing
it
is
,
to
receive
the
Fruit
of
Labor
without
Labor
.
S.
Jerom
says
,
That
Priests
shall
not
only
render
an
Account
of
their
own
Sins
,
but
of
the
Sins
of
all
those
whose
Goods
they
abuse
,
living
on
their
Goods
,
and
not
taking
aeny
care
of
their
Salvation
.
S.
Bernard
adds
a
dreadful
thing
,
S.
Ber.
in
Decl.
That
at
the
Universal
Judgment
we
shall
hear
the
Complaints
and
Lamentations
of
People
,
who
shall
rigorously
accuse
the
Ecclesiastics
before
the
Tribunal
of
God
,
as
Deceivers
,
for
having
liv'd
on
their
Goods
,
without
applying
themselves
to
the
Expiation
of
their
Sins
;
for
having
been
blind
Guides
,
and
unfaithful
Mediators
of
their
Salvation
;
for
having
cast
them
into
a
Precipice
,
instead
of
conducting
them
to
Eternal
Life
.
O
Theotime
,
read
attentively
,
and
weigh
well
the
Sentiments
of
these
great
Saints
,
touching
this
Obligation
of
Ecclesiastics
,
to
engrave
them
deeply
in
your
Heart
,
and
advantage
your self
by
them
,
when
you
shall
be
enter'd
into
an
Ecclesiastical
State.
From
these
two
so
strict
obligations
spring
two
extream
Dangers
of
this
State.
To
these
two
Dangers
must
be
added
two
others
,
which
arise
from
Benefices
.
The
other
Danger
consists
in
the
Management
of
their
Revenues
,
which
cannot
without
a
mortal
Sin
be
employ'd
in
wicked
,
or
even
in
superfluous
Expences
,
as
in
Delicacies
,
in
good
Chear
,
in
Vanities
,
in
Excesses
of
Feasts
,
of
Garments
,
of
Movables
,
and
other
like
things
;
Not
to
enrich
their
Relations
,
or
heap
up
Treasures
,
which
often
draw
the
visible
Curse
of
God
upon
those
who
hoard
them
up
.
Incumbents
are
forbidden
all
these
things
.
And
it
is
an
absolutely
certain
Truth
,
that
they
cannot
receive
from
their
Benefices
more
than
their
sufficient
and
modest
Maintenance
,
and
the
rest
ought
to
be
employ'd
in
Alms
and
pious
Works
.
Many
Divines
hold
they
are
bound
to
Restitution
,
when
they
dispose
of
it
otherwise
;
and
the
generality
condemns
them
at
least
of
a
mortal
Sin.
ARTICLE
II.
Of
the
Vocation
to
an
Ecclesiastical
State.
The
Ecclesiastical
State
being
so
high
and
elevated
,
[
*
](A42886-e61220-b)
*
Nec
quisquam
sumat
sibi
honorem
,
sed
qui
vocatur
à
Deo
tanquam
Aaron
.
Heb.
5.
Let
no
Man
take
this
Honor
to
himself
,
but
he
who
is
call'd
by
God
as
Aaron
.
A
Maxim
which
he
confirms
by
the
adorable
Example
of
Jesus
Christ
,
who
being
by
himself
,
and
by
his
Dignity
of
the
Son
of
God
,
a
Priest
,
would
not
take
upon
him
the
Quality
of
Sovereign
High-Priest
,
but
receiv'd
it
from
Him
,
who
from
all
Eternity
said
to
him
,
Thou
art
my
Son
,
to
day
have
I
begotten
thee
;
and
in
the
Moment
of
his
Incarnation
said
to
him
,
Thou
art
a
Priest
for
ever
according
to
the
Order
of
Melchisedec
.
There
must
then
be
a
Vocation
to
an
Ecclesiastical
State
,
and
this
sole
Example
of
Jesus
Christ
ought
to
confound
all
those
who
have
the
boldness
to
intrude
themselves
by
their
own
Motion
,
without
a
Divine
Call
,
drawing
upon
themselves
by
this
Impudence
,
the
Wrath
of
Almighty
God
,
the
refusal
of
his
Favors
,
and
the
certain
loss
of
their
Eternal
Salvation
.
This
being
so
,
Theotime
,
you
may
very
well
judge
with
what
care
you
ought
to
Examin
your
Vocation
,
if
you
deliberate
about
the
Choice
of
an
Ecclesiastical
State.
To
succeed
happily
therein
,
see
what
you
are
to
do
:
You
must
know
whether
the
Motion
and
Inclination
you
feel
to
an
Ecclesiastical
State
,
come
from
God
;
for
if
it
come
from
him
,
it
is
a
Vocation
,
but
if
it
come
not
from
him
,
it
is
an
Illusion
and
Deceit
of
the
Devil
,
who
moves
you
to
an
Eccclesiastical
State
to
ruin
you
therein
.
To
know
whether
this
Motion
come
from
God
,
you
must
Examin
two
things
.
1.
What
Intention
inclines
you
to
this
State.
2.
Whether
you
have
the
requisite
Dispositions
.
As
to
the
Intention
,
if
it
be
bad
,
't
is
certain
your
Motion
comes
not
from
God
;
for
he
cannot
be
the
Author
of
any
Ill.
Now
it
is
bad
,
if
you
have
for
the
Mark
at
which
you
aim
,
any
of
these
Ends
;
that
is
,
To
live
more
at
your
Ease
in
an
Ecclesiastical
State
;
To
find
therein
Repose
,
Idleness
,
or
Delights
;
To
heap
up
Riches
;
To
be
honor'd
and
esteem'd
by
Men
,
and
other
like
things
:
All
these
Motives
are
bad
,
and
if
you
have
any
such
,
your
Vocation
is
not
from
God
,
but
rather
from
the
Devil
.
This
Truth
is
learn'd
from
S.
Bernard
;
[
*
](A42886-e61350-b)
*
Universos
in
ordinibus
Ecclesiasticis
,
honorem
quaerentes
proprium
aut
divitias
,
aut
saeculi
voluptates
,
postremo
quae
sua
sunt
,
non
quae
Jesu
Christi
,
maniseste
prorsus
&
indubitanter
non
ea
quae
ex
Deo
est
charitas
,
sed
aliena
à
Deo
,
&
omnium
radix
malorum
cupiditas
introducit
.
S.
Bern.
in
Declamat
.
All
those
,
says
he
,
who
in
Ecclesiastical
Orders
seek
either
Honor
or
Riches
,
or
the
Pleasures
of
this
Life
;
and
in
a
word
,
who
seek
their
Interest
,
and
not
that
of
Jesus
Christ
,
without
doubt
are
not
mov'd
to
this
State
by
Charity
,
which
is
from
God
,
but
by
Covetousness
,
which
is
the
Enemy
of
God
,
and
the
Fountain
of
all
Mischiefs
.
Your
Intention
then
must
be
good
,
[
*
](A42886-e61430-b)
*
Quis
ea
intentione
gradus
Ecclesiasticos
&
ministerium
sanctuarii
quaerit
ut
sine
curis
saeculi
,
in
sanctimonia
cordis
&
corporis
illuminandus
accedat
ad
Dominum
&
suam
pariter
&
proximorum
salutem
operetur
orationis
studio
deditus
,
&
verbo
praedicationis
?
Idem
ibid.
Intention
,
To
approach
to
God
with
an
absolute
Disengagement
from
the
things
of
this
World
,
in
a
perfect
Purity
of
Mind
and
Body
,
to
be
illuminated
by
him
,
and
procure
therein
his
own
Salvation
,
and
that
of
his
Neighbor
,
by
applying
himself
to
Prayer
,
and
to
the
Dispensation
of
the
Word
of
God.
It
is
not
sufficient
for
the
Ecclesiastical
State
,
to
have
a
good
Intention
,
you
must
besides
be
fit
for
it
.
There
are
two
sorts
of
Defects
which
make
a
Man
improper
for
that
Calling
,
the
Defects
of
the
Mind
,
and
the
Corruption
of
Life
and
Manners
.
We
shall
not
speak
of
those
of
the
Body
,
whereof
some
render
a
Man
Irregular
,
that
is
,
incapable
,
according
to
the
Canons
of
the
Church
,
of
being
admitted
to
Orders
.
The
Defects
of
the
Mind
are
Dullness
or
Stupidity
,
Rudeness
,
Lightness
of
Mind
,
Ignorance
,
and
other
like
,
which
visibly
render
a
Man
incapable
of
discharging
Ecclesiastical
Duties
.
Such
Defects
,
when
they
cannot
be
conceal'd
by
Age
,
and
Labor
,
are
contrary
to
an
Ecclesiastical
Calling
,
and
apparently
discover
that
a
Man
is
not
call'd
to
it
.
The
same
is
to
be
said
of
the
Corruption
of
Manners
.
Every
one
who
hath
liv'd
in
Sin
,
or
is
still
subject
to
any
considerable
Vice
,
as
Impurity
,
Drunkenness
,
Swearing
,
Revenge
,
Covetousness
,
Ambition
,
and
other
like
Faults
,
ought
not
to
believe
himself
fit
,
or
call'd
by
God
to
an
Ecclesiastical
Life
,
except
he
hath
corrected
his
former
Manners
by
a
long
Penance
,
and
hath
entirely
mortify'd
his
Passions
,
and
conquer'd
his
bad
Inclinations
by
contrary
Vertues
.
This
Verity
belongs
to
the
Preparation
of
which
we
are
going
to
speak
.
ARTICLE
.
III.
Of
the
Preparation
necessary
for
an
Ecclesiastical
State.
Preparation
is
the
third
thing
you
have
to
Examin
in
deliberating
on
an
Ecclesiastical
State
,
To
disabuse
you
,
Theotime
,
of
this
Error
,
But
to
convince
you
absolutely
of
the
Necessity
of
this
Preparation
,
S.
Gregory
the
Great
says
,
S.
Greg.
l.
7.
Epist.
112.
That
we
must
ascend
unto
Orders
by
Order
;
for
he
seeks
a
Ruin
and
Precipice
,
who
desiring
to
mount
up
to
a
high
Place
,
leaves
the
ordinary
Degrees
to
ascend
by
rough
and
craggy
Ways
.
And
he
adds
an
excellent
Comparison
:
For
as
Timber
is
not
proper
to
be
employ'd
in
Building
when
it
is
yet
green
,
and
newly
come
out
of
the
Forest
,
except
it
be
dry'd
and
season'd
a
long
time
;
otherwise
it
rather
serves
to
ruin
the
Building
than
support
it
.
Thus
they
ought
not
to
be
advanc'd
to
Sacred
Orders
,
who
have
lately
been
engag'd
in
Sin
,
except
all
their
wicked
Habits
have
been
corrected
by
a
long
and
serious
Penance
.
St.
Jerom
speaking
of
an
Ecclesiastical
State
,
S.
Hier.
Epist.
1.
says
,
Wo
be
to
him
who
enters
therein
without
the
Nuptial
Robe
of
Sanctity
.
He
further
adds
,
Let
every
one
Examin
and
Prove
himself
,
and
not
approach
before
that
Trial.
Ecclesiastical
Dignity
doth
not
make
a
Christian
nor
a
vertuous
Man
,
such
an
one
as
an
Ecclesiastic
ought
to
be
.
S.
Bernard
in
many
places
of
his
Works
,
S.
Bern.
de
Conversi
ad
Clericos
cap.
10.
do's
nothing
but
make
Complaints
and
Invectives
against
those
who
enter
thus
into
Orders
,
without
bringing
with
them
the
Preparation
of
a
holy
Life
experienc'd
in
Vertue
.
He
says
it
is
an
insupportable
Affront
of
those
who
do
it
,
and
that
it
is
the
Source
of
all
the
Disorders
of
Ecclesiastics
.
St.
Thomas
establisheth
this
Difference
between
Sacred
Orders
and
a
Religious
State
,
S.
Thom.
2.2
.
Quaest.
180.
Art.
1.
Vtrum
qui
non
sunt
exercitati
in
praeceptis
debeant
ingredi
religionem
.
That
to
enter
into
Religion
it
is
not
necessary
to
be
Exercis'd
beforehand
in
Vertue
;
but
to
enter
into
Orders
it
is
requir'd
:
And
he
brings
this
Reason
,
Because
,
says
he
,
Sacred
Orders
require
a
precedent
Sanctity
,
which
the
State
of
Religion
do's
not
,
which
is
an
Exercise
instituted
to
attain
unto
Sanctity
.
All
these
Authorities
are
clear
,
and
admit
of
no
Reply
.
Give
ear
to
that
of
the
whole
Church
speaking
in
the
Council
of
Trent
.
The
Sacred
Council
,
after
it
had
determin'd
the
Age
wherein
one
might
receive
Holy
Orders
,
adds
,
That
[
a
](A42886-e61890-b)
a
Sciant
tamen
Epifcopi
non
singulos
in
ea
aetate
constitutos
debere
ad
hos
ordines
assumi
,
sed
dignos
duntaxat
&
quorum
probata
vita
senectus
sit
.
Concil.
Trid.
Sess.
25.
c.
12.
all
those
are
not
capable
of
Orders
who
have
attain'd
to
that
Age
,
but
only
those
who
are
worthy
of
it
,
and
whose
experienc'd
Life
is
a
certain
old
Age
;
That
is
,
they
should
recompence
their
Age
by
the
Wisdom
of
their
Life
,
and
Sanctity
of
their
Manners
,
according
to
that
Maxim
of
the
Wiseman
,
which
says
,
That
[
b
](A42886-e61930-b)
b
Cani
sunt
sensus
hominum
&
aetas
senectutis
vita
immaculata
.
Sap.
4.
the
gray
Hairs
of
a
Man
consists
in
Wisdom
,
and
in
a
holy
and
immaculate
Life
.
After
all
these
Authorities
there
is
no
reason
to
doubt
of
the
necessity
of
this
Preparation
to
an
Ecclesiastical
State
,
but
rather
to
be
both
astonish'd
and
sorry
to
see
it
so
ill
observ'd
.
ARTICLE
IV.
The
Conclusion
of
the
Precedent
Chapter
.
These
are
the
principal
things
which
he
,
who
aspires
to
an
Ecclesiastical
State
,
ought
attentively
to
consider
.
If
then
you
deliberate
of
this
Calling
,
If
after
a
long
Deliberation
you
believe
you
ought
to
embrace
that
State
,
First
,
De
contemptu
mundi
ad
Clericos
,
his
Books
De
Conversione
ad
Clericos
,
his
Books
De
Consideratione
,
and
other
Works
of
this
Subject
,
as
well
ancient
as
modern
Authors
.
[
*
](A42886-e62190-b)
*
Ita
age
&
vive
in
Monasterio
ut
Clericus
esse
merearis
,
ut
adolescentiam
tuam
nulla
sorde
commacules
,
ut
ad
altare
Christi
quasi
de
thalamo
virgo
procedas
.
S.
Hier.
Ep.
ad
Rustic
.
Live
so
holily
in
your
Monastery
,
says
he
to
him
,
that
you
may
deserve
to
be
of
the
Clergy
,
and
not
defiling
your
Youth
by
Sin
,
you
may
approach
to
the
Altar
of
Jesus
Christ
in
a
perfect
Purity
.
Meditate
well
upon
this
Advice
,
Theotime
,
consider
it
often
,
and
conceive
it
spoken
to
your self
,
and
certainly
with
much
more
Reason
;
for
,
if
a
young
Religious
,
living
in
the
observance
of
a
Monastical
Rule
,
must
have
a
care
of
himself
,
to
make
himself
worthy
of
an
Ecclesiastical
State
by
a
holy
Life
,
how
much
more
care
and
pains
ought
you
to
take
,
who
live
in
the
World
,
where
you
have
not
the
Advantages
of
a
Regular
Life
?
Secondly
,
[
*
](A42886-e62280-b)
*
Quia
tu
repulisti
scientiam
,
repellam
te
ne
sacerdotio
fungaris
mihi
.
Oseae
.
4.
For
God
will
reject
from
his
Priesthood
,
him
who
hath
rejected
Science
.
And
moreover
,
you
make
your self
guilty
in
the
sight
of
God
,
of
all
the
Mischiefs
which
happen
thro'
your
Ignorance
.
The
Ignorance
of
Priests
is
the
greatest
Evil
that
can
be
found
in
the
Church
,
[
*
](A42886-e62330-b)
*
Quid
enim
periculi
sit
ubi
non
invenit
Pastor
pascua
,
dux
ignorat
itineris
viam
,
servus
nescit
Domini
voluntatem
,
Ecclesia
quotidie
multipliciter
&
miserabiliter
experitur
.
S.
Bern.
in
Declamat
.
The
Church
(
saith
St.
Bernard
)
hath
daily
a
great
and
lamentable
Experience
of
the
Danger
Souls
are
expos'd
unto
,
when
the
Pastor
wants
wherewith
to
feed
his
Sheep
,
when
the
Guide
knows
not
the
Way
by
which
he
should
conduct
them
to
Salvation
,
nor
the
Servant
the
Will
of
his
Master
,
which
he
ought
to
declare
to
others
.
O
my
dear
Theotime
,
reflect
well
upon
these
things
,
and
be
afraid
,
lest
by
your
Ignorance
you
make
your self
the
Cause
of
the
ruin
of
Souls
redeem'd
by
the
Blood
of
Jesus
Christ
.
Addict
your self
seriously
to
the
Study
necessary
for
an
Ecclesiastic
,
and
assign
for
the
Mark
at
which
you
aim
,
the
making
your self
the
most
capable
you
can
of
serving
God
in
the
State
to
which
he
hath
call'd
you
.
In
fine
,
[
*
](A42886-e62440-b)
*
Ante
omnia
peto
ut
cogitet
religiosa
prudentia
tua
nihil
esse
in
hac
vita
&
maxime
hoc
tempore
,
facilius
&
levius
&
hominibus
acceptabilius
Episcopi
,
Presbyteri
,
&
Diaconi
Officio
,
si
persunctorie
&
adulatorie
res
agatur
,
sed
nihil
apud
Deum
miserabilius
&
tristius
,
&
damnabilius
.
Item
nihil
esse
in
hac
vita
&
maxime
hoc
tempore
difficilius
,
laboriosius
&
periculosius
Episcopi
,
Presbyteri
,
aut
Diaconi
Officio
,
sed
apud
Deum
nihil
beatius
,
si
eo
modo
militetur
quo
noster
Imperator
jubet
.
S.
Aug.
Epist.
184.
I
entreat
you
,
says
he
,
before
all
things
,
that
by
your
Vertuous
Wisdom
you
will
consider
well
that
there
is
nothing
in
this
Life
,
and
principally
at
this
Time
,
more
easie
,
more
light
,
and
more
acceptable
to
Men
,
than
the
Charge
of
a
Bishop
,
of
a
Priest
,
or
of
a
Deacon
,
if
negligently
or
flatteringly
it
be
discharged
;
yet
there
is
nothing
more
miserable
,
more
dreadful
,
and
more
damnable
in
the
sight
of
God.
Besides
,
there
is
nothing
in
this
Life
,
and
at
this
Time
,
more
difficult
,
more
painful
,
and
more
dangerous
,
than
the
Office
of
a
Bishop
,
Priest
,
or
Deacon
,
if
they
acquit
themselves
of
it
as
they
ought
,
and
according
to
the
Will
of
our
Master
;
as
also
there
is
nothing
more
happy
in
the
sight
of
God.
CHAP.
X.
Of
a
Religious
State.
AFTER
the
Ecclesiastical
State
I
come
to
the
Religious
,
the
Choice
whereof
is
of
no
less
Consequence
than
that
of
the
former
,
nor
subject
to
less
Faults
.
It
is
an
excellent
thing
that
a
Religious
,
who
having
once
forsaken
all
things
,
should
have
no
other
care
than
to
please
God
by
the
practice
of
Penance
and
Humility
,
living
in
the
exact
observance
of
his
Rule
,
and
keeping
himself
retir'd
from
the
Commerce
of
the
World
,
that
he
may
addict
himself
entirely
to
the
Study
of
real
and
solid
Perfection
.
But
on
the
contrary
,
it
is
a
sad
and
deplorable
thing
,
that
a
Religious
,
who
is
only
religious
in
Habit
,
and
making
a
particular
Profession
of
Perfection
,
is
farther
from
it
than
the
most
imperfect
Layman
;
loving
the
World
,
and
worldly
things
,
subject
even
to
the
most
gross
Vices
;
or
having
overcome
corporal
Vices
,
as
Impurity
,
Gluttony
,
and
the
like
,
permits
himself
to
be
carry'd
away
by
spiritual
Sins
,
as
Anger
,
Ambition
,
Envy
,
Discord
,
Enmity
,
and
other
like
,
which
are
by
so
much
more
dangerous
,
as
they
are
less
sensible
.
I
omit
to
speak
of
those
,
who
being
enter'd
too
easily
into
Religion
,
and
without
a
Vocation
from
God
,
repent
themselves
afterwards
,
for
being
too
lightly
engag'd
in
a
Business
of
such
Imtance
.
A
Repentance
which
frequently
casts
them
into
great
Disorders
,
and
sometimes
carries
them
even
to
Apostacy
.
To
make
a
good
Choice
of
this
State
,
ARTICLE
I.
What
a
Religious
State
is
;
What
its
Obligations
,
its
Advantages
,
and
Dangers
are
.
A
Religious
Life
(
according
to
S.
Thomas
)
is
a
Means
instituted
to
acquire
Sanctity
.
S.
Thom.
2.2
.
Quaest.
189.
Art.
1.
Not
an
exterior
Sanctity
,
which
appears
in
the
Habit
,
and
exterior
Actions
of
Piety
,
but
in
an
interior
Holiness
,
which
consists
in
the
Sanctification
of
the
Soul
;
which
is
effected
by
the
mortification
of
the
Passions
,
by
the
abridgment
of
disorderly
Passions
,
by
the
stripping
her self
from
all
Inclination
to
Creatures
and
Self-love
,
by
a
strict
Union
with
God
thro'
Charity
.
For
this
End
do
they
leave
the
World
,
that
with
less
hindrance
,
and
more
freedom
they
may
apply
themselves
to
these
Exercises
.
For
this
do
they
renounce
all
worldly
Goods
and
Contentments
,
not
only
in
Affection
,
as
all
Christians
are
oblig'd
to
renounce
them
;
but
also
in
Effect
,
that
they
may
more
freely
and
perfectly
give
themselves
to
God.
And
Lastly
,
To
acquire
this
interior
Sanctity
,
they
practise
Austerities
,
Obediences
,
and
all
the
Rules
of
Religion
,
which
are
made
only
for
that
End.
The
Obligations
of
this
kind
of
Life
are
great
;
As
the
Obligations
of
this
State
are
strict
,
there
are
also
singular
Advantages
,
[
*
](A42886-e62710-b)
*
Quae
est
ista
tam
preciosa
margarita
,
nonne
haec
Religio
sancta
,
pura
&
immaculata
,
in
qua
homo
vivit
purius
,
cadit
rarius
,
surgit
velocius
,
incedit
cautius
,
irroratur
frequentius
,
quiescit
securius
,
moritur
fiducius
,
purgatur
citius
,
praemiatur
copiosius
?
S.
Bern.
Hom.
de
verbis
Domini
,
simile
est
regnum
coelorum
homini
negotiatori
.
S.
Bernard
handles
in
one
of
his
Sermons
,
where
he
says
,
That
in
Religion
a
Man
lives
more
purely
,
is
rais'd
more
readily
,
walks
more
cautiously
,
is
more
frequently
bedew'd
with
Divine
Grace
,
reposes
with
more
security
,
dies
with
less
fear
,
is
sooner
purg'd
in
the
other
Life
,
and
more
abundantly
recompenc'd
in
Heaven
.
But
this
is
to
be
understood
,
as
he
himself
says
,
of
a
holy
,
pure
,
and
immaculate
Religion
,
that
is
,
a
Religion
observ'd
holily
,
wherein
they
labor
solidly
for
interior
Sanctity
,
as
has
been
said
.
This
State
hath
no
small
Dangers
as
well
as
great
Advantages
;
[
*
](A42886-e62770-b)
*
Recta
quidem
semita
vestra
&
securior
conjugatorum
vita
,
non
tamen
omnino
secura
.
Timendum
enim
periculum
triplex
,
id
est
,
ne
forte
aequare
se
alteri
,
aut
respicere
retro
,
aut
certe
in
medio
ponte
stare
,
seu
residere
quis
velit
.
S.
Bern.
de
tribus
ordinibus
.
S.
Bernard
reduces
them
to
three
.
The
First
Danger
is
of
falling
into
Pride
,
and
a
good
Opinion
of
ones
self
,
which
creeps
so
easily
and
insensibly
into
pious
Actions
,
whose
merit
it
greatly
diminisheth
,
and
many
times
absolutely
ruins
.
The
Second
is
the
Danger
of
looking
back
to
return
unto
the
World
,
either
in
Effect
,
or
by
Affection
and
Desire
.
The
Third
is
of
growing
loose
in
the
Exercise
of
a
Religious
life
.
It
is
a
Way
,
as
the
same
Saint
says
,
wherein
one
must
necessarily
either
advance
,
or
retire
;
and
if
a
Man
grows
slack
,
he
falls
into
Disorder
,
which
makes
him
in
the
Habit
of
Religion
and
Piety
lead
a
most
secular
Life
,
and
full
of
Vices
,
and
which
is
by
so
much
more
dangerous
,
as
being
really
wicked
,
it
bears
the
appearance
of
Vertue
.
The
first
of
these
Dangers
ordinarily
springs
from
this
,
that
Men
judge
of
Sanctity
by
the
Exterior
,
and
one
esteems
himself
such
as
he
seems
in
appearance
,
not
regarding
that
Sanctity
consists
in
the
Vertues
of
the
Soul
,
and
chiefly
in
the
practice
of
a
solid
,
and
perfect
Humility
.
The
Second
and
Third
arise
most
frequently
from
conversing
with
the
World
,
which
is
infinitely
dangerous
for
Religious
Persons
,
as
[
*
](A42886-e62840-b)
*
Necesse
est
ut
quisque
religiosus
si
falvari
desiderat
,
saeculum
contemnat
,
&
sese
intra
monasterii
claustra
concludat
.
S.
Bern.
lib.
debene
vivend
.
Serm.
66.
S.
Bernard
says
,
and
all
three
together
proceed
from
the
want
of
a
true
Vocation
to
Religion
.
These
,
Theotime
,
are
the
principal
things
you
ought
to
consider
,
if
you
deliberate
on
a
Religious
Calling
:
Now
to
the
end
you
may
proceed
with
more
assurance
in
this
Deliberation
,
I
shall
tell
you
the
Order
,
you
must
observe
therein
,
and
what
you
must
do
to
know
whether
you
be
call'd
to
it
.
ARTICLE
II.
What
is
to
be
done
to
know
whether
one
be
call'd
to
Religion
.
First
,
If
you
perceive
in
your self
a
strong
Motion
to
that
State
,
have
a
care
not
to
reject
it
,
because
perhaps
it
is
a
Vocation
from
God
;
nor
also
to
embrace
it
suddenly
,
being
it
may
be
only
a
human
Motion
.
You
must
examin
whether
it
be
God
who
speaks
interiorly
to
you
;
for
if
it
be
,
you
must
hear
and
follow
him
whither
he
calls
you
;
if
it
be
not
,
you
must
remain
as
you
are
.
But
how
should
I
know
that
?
you
'll
say
:
See
the
Means
.
Take
a
good
space
of
time
to
apply
your self
to
this
important
Affair
,
and
during
that
time
practise
exactly
four
things
.
1.
Refrain
from
any
Conversation
with
those
who
would
move
or
excite
you
to
be
Religious
.
The
Reason
is
very
manifest
;
for
as
soon
as
you
shall
be
solicited
to
it
,
you
will
not
know
how
to
discern
whether
the
Inclination
you
have
to
it
comes
from
the
Inspiration
of
God
,
or
the
Persuasion
of
Men.
2.
Beg
daily
of
God
with
great
earnestness
,
that
he
would
be
pleas'd
to
make
his
Will
known
to
you
,
and
confirm
you
in
this
Motion
if
it
come
from
him
,
or
take
it
away
if
it
come
not
from
him
.
Say
to
him
as
S.
Peter
did
,
[
a
](A42886-e62970-b)
a
Domine
,
si
tu
es
,
jube
me
venire
ad
te
.
Mat.
14.
Lord
,
if
it
be
thou
who
speakest
,
command
me
to
come
to
thee
.
Declare
that
you
are
ready
to
hearken
to
him
as
young
Samuel
,
[
b
](A42886-e63010-b)
b
Loquere
Domine
,
quia
audit
servus
tuus
.
1
Reg.
3.
Speak
,
Lord
,
for
thy
Servant
hears
thee
;
and
say
with
S.
Paul
,
[
c
](A42886-e63050-b)
c
Domine
,
quid
me
vis
facere
?
Act
9.
Lord
,
what
wilt
thou
have
me
do
?
3.
Examin
diligently
,
1.
The
Obligations
,
Advantages
,
and
Dangers
of
a
Religious
Life
,
of
which
we
have
spoken
above
.
2.
The
Intention
you
bring
to
this
State.
4.
Above
all
things
resolve
not
on
your
own
Head
,
and
without
taking
good
Counsel
.
It
is
a
very
common
Fault
amongst
young
People
,
many
whereof
put
themselves
into
Religion
without
any
other
Counsel
than
that
of
their
own
Mind
,
which
frequently
they
admit
there
too
easily
:
From
whence
it
often
falls
out
,
that
they
are
oblig'd
to
go
out
,
or
having
a
shame
to
change
,
they
badly
,
and
without
Vocation
engage
themselves
therein
.
Act
not
so
,
Theotime
,
but
declare
your
Design
to
some
prudent
Person
,
and
particularly
to
your
Ghostly
Father
;
and
if
you
have
not
an
ordinary
one
,
choose
avertuous
,
discreet
,
and
understanding
one
;
discover
all
your
interior
Thoughts
to
him
,
and
hearken
humbly
to
his
Advice
.
When
you
have
done
thus
for
a
good
space
of
time
,
that
is
,
at
least
for
six
Months
,
or
a
Year
;
If
the
Intention
you
have
to
be
Religious
,
continue
still
,
and
your
Intention
also
be
such
as
it
ought
to
be
,
that
is
,
pure
and
holy
,
and
that
you
have
convenient
Dispositions
of
Mind
and
Body
for
that
State
,
you
have
reason
to
believe
that
your
Inspiration
comes
from
God
,
and
that
he
calls
you
to
Religion
;
But
if
this
Inclination
continues
not
,
it
is
a
sign
that
it
was
only
a
human
Motion
.
Some
may
say
that
you
ought
readily
to
put
in
Execution
the
Inspirations
from
God
,
and
that
to
delay
the
Performance
a
long
time
,
is
to
put
ones
self
in
danger
of
losing
them
,
according
to
that
Maxim
of
St.
Ambrose
,
That
the
Grace
of
the
Holy
Ghost
approves
not
of
slow
Endeavors
.
I
answer
,
That
it
is
true
when
you
sufficiently
know
that
the
Inspiration
comes
from
God
;
but
before
you
can
have
that
knowledge
,
you
not
only
do
well
to
defer
it
,
but
you
ought
to
delay
,
principally
in
Affairs
of
consequence
.
Now
to
come
to
this
knowledge
you
must
have
time
:
And
in
a
word
,
to
do
what
we
have
said
,
is
not
to
be
wanting
to
our
Fidelity
,
and
Trust
in
the
Grace
of
God
,
but
to
practise
faithfully
the
Maxim
of
the
Holy
Ghost
himself
,
who
commands
us
Not
to
believe
every
Spirit
,
but
to
try
whether
they
come
from
God.
This
is
not
to
put
ones
self
in
danger
of
losing
ones
Vocation
,
but
to
comply
with
ones
Duty
,
to
know
the
truth
of
it
by
sufficient
Marks
,
the
best
whereof
is
,
Perseverance
to
embrace
it
more
zealously
,
and
to
execute
it
with
more
fidelity
.
In
fine
,
that
you
may
be
more
convinc'd
of
this
Maxim
against
the
Oppositions
you
may
find
therein
,
I
shall
add
to
it
another
particular
Article
.
ARTICLE
III.
That
a
Man
must
take
time
to
know
whether
he
be
call'd
to
Religion
.
If
God
gave
us
always
certain
and
undoubted
Marks
of
his
Inspiration
for
great
Enterprises
,
questionless
we
should
not
take
time
to
deliberate
on
them
,
nor
to
put
them
in
Execution
;
but
because
he
is
not
pleas'd
ordinarily
to
deal
with
us
in
this
manner
,
and
admonisheth
us
by
the
Apostle
,
[
a
](A42886-e63230-b)
a
Nolite
omni
Spiritui
credere
;
sed
probate
Spiritus
si
ex
Deo
sint
.
1
Jo.
4.
Not
to
give
credit
to
every
Spirit
,
but
to
try
whether
they
come
from
him
,
adding
in
another
place
,
That
[
b
](A42886-e63260-b)
b
Ipse
Satanas
transfigurat
se
in
Angelum
lucis
.
2
Cor.
11.
the
Spirit
of
Darkness
frequently
transforms
himself
into
an
Angel
of
Light
:
There
is
no
question
but
that
it
is
so
far
from
being
a
bad
Action
to
defer
in
this
Occasion
,
that
it
is
a
thing
absolutely
necessary
and
conformable
to
the
Order
establish'd
by
God
,
who
would
have
us
make
use
of
Means
proper
to
know
his
Will
,
and
of
the
Signs
he
hath
given
us
,
to
discern
the
Inspirations
which
come
from
his
Grace
,
from
those
which
come
not
.
These
Means
are
the
three
we
have
already
given
you
above
,
a
good
Life
,
Prayer
,
and
Counsel
.
A
good
Life
takes
away
the
greatest
Obstacle
to
the
Grace
of
God
,
which
is
Sin
,
and
makes
us
most
worthy
of
his
Lights
.
Prayer
,
when
it
is
humble
,
fervent
,
and
perseverant
,
makes
us
obtain
them
.
And
good
Counsel
serves
to
direct
us
to
know
the
Will
of
God
,
and
not
take
our
own
Inclination
for
a
Divine
Inspiration
.
When
our
Lord
had
touch'd
Paul
,
and
brought
him
to
demand
what
he
would
have
him
do
,
he
sends
him
to
Ananias
to
learn
his
Will
from
him
.
This
holy
Man
inspir'd
by
God
,
comes
to
seek
this
new
Convert
,
who
was
at
Prayer
,
and
declar'd
to
him
on
the
part
of
God
what
he
would
have
him
do
.
This
is
a
Model
of
what
you
ought
to
do
in
this
so
important
an
Occasion
.
Permit
yourself
to
be
mov'd
by
God
for
your
Conversion
,
and
look
upon
it
as
your
principal
End
;
Beg
of
him
to
know
what
his
Will
is
,
that
you
should
perform
,
to
do
Penance
:
Pray
incessantly
for
this
intent
,
and
go
to
take
Counsel
,
to
learn
there
what
you
must
do
.
As
for
the
Marks
of
a
Vocation
,
there
are
also
three
,
which
are
,
Humility
,
Quiet
of
Mind
,
and
Perseverance
.
By
Humility
,
I
understand
that
Vertue
which
makes
us
wholly
distrust
our
own
Judgment
in
an
Affair
of
such
importance
,
to
follow
that
of
the
more
wise
.
By
Quiet
of
Mind
,
I
mean
a
Disposition
to
follow
the
Will
of
God
,
on
whatsoever
side
it
may
incline
,
when
we
shall
sufficiently
know
it
.
By
Perseverance
,
I
understand
the
long
continuance
of
an
Inspiration
,
amidst
the
Obstacles
and
Difficulties
which
occur
.
These
are
the
three
most
ordinary
Marks
by
which
the
Spirit
of
God
makes
himself
known
to
us
;
and
if
any
of
those
be
wanting
,
you
have
reason
to
doubt
of
your
Vocation
;
as
on
the
contrary
,
if
you
have
them
all
together
,
you
have
good
cause
to
believe
that
God
calls
you
.
If
some
say
to
you
,
that
there
is
no
need
of
Deliberating
so
exactly
about
entring
into
Religion
,
because
there
is
a
Year
of
Noviceship
,
to
try
their
Vocation
by
the
Marks
and
Practices
we
have
spoken
of
.
I
answer
,
That
this
would
be
true
,
if
it
were
as
easie
to
go
out
of
Religion
,
as
to
enter
into
it
;
and
if
this
going
out
did
not
draw
after
it
so
many
bad
Consequences
as
ordinarily
it
doth
.
But
because
it
frequently
happens
,
that
those
who
are
enter'd
into
Religion
,
are
kept
there
by
the
fear
of
being
accounted
Inconstant
,
or
for
some
other
human
Consideration
,
which
makes
them
engage
themselves
in
that
State
badly
,
and
without
a
Vocation
;
or
chancing
to
depart
from
Religion
,
are
look'd
upon
by
the
World
as
Inconstant
,
contemn'd
as
People
fit
for
nothing
;
and
what
is
yet
worse
,
it
happens
,
often
,
that
leaving
the
Religious
Habit
,
they
also
forsake
Vertue
,
and
lead
a
Life
very
different
from
what
they
had
begun
in
Religion
.
For
all
these
Reasons
I
continue
to
say
,
that
a
Man
must
Examin
the
Vocation
before
he
enters
into
Religion
;
and
for
this
intent
take
all
the
time
that
shall
be
necessary
to
be
morally
assur'd
of
it
.
Act
so
then
,
Theotime
,
if
you
perceive
your self
mov'd
to
Religion
,
and
be
not
afraid
of
losing
your
Vocation
,
if
you
put
it
not
suddenly
in
Execution
;
for
if
you
practise
faithfully
what
we
have
said
,
with
a
sincere
Intention
to
know
the
Will
of
God
,
you
will
not
fail
in
the
Resolution
you
shall
take
;
God
will
conduct
you
in
that
Deliberation
to
the
State
he
hath
prepar'd
for
you
;
and
if
he
call
you
to
Religion
,
he
will
confirm
you
in
that
Desire
by
the
Perseverance
he
will
give
you
,
and
perfect
in
you
the
good
Work
he
shall
have
begun
,
according
to
that
Expression
of
S.
Paul
,
Qui
caepit
in
vos
opus
bonum
,
perficiet
,
confirmabit
,
solidabitque
.
After
all
,
when
you
resolve
to
embrace
a
Religious
Life
,
remember
to
prefer
amongst
the
Religious
,
those
where
a
Regular
Life
is
most
exactly
observ'd
,
and
where
they
solidly
labor
to
gain
Piety
,
and
as
much
as
you
can
,
where
there
is
least
Communication
with
the
World.
CHAP.
XI
.
Of
the
divers
States
of
a
Secular
Life
.
AS
the
Life
of
Ecclesiastics
and
Religigious
has
its
Dangers
,
the
Secular
Life
hath
also
its
Perils
,
which
are
not
small
;
he
who
deliberates
on
it
,
ought
necessarily
to
foresee
them
:
And
these
Dangers
are
different
,
according
to
the
divers
States
of
that
Life
.
Wherefore
I
Treat
here
of
the
principal
Callings
of
a
Secular
Life
,
to
the
end
every
one
may
Examin
that
which
he
will
embrace
,
and
may
know
well
its
Obligations
.
ARTICLE
.
I.
Of
the
Condition
of
the
Great
,
and
of
those
who
Govern
others
.
If
there
be
a
difficult
and
dangerous
Condition
in
the
World
,
1.
Have
a
care
of
giving
access
to
the
thoughts
of
Pride
or
Presumption
,
for
seeing
your self
rais'd
above
others
:
Remember
that
by
how
much
higher
you
are
rais'd
,
by
so
much
more
have
you
reason
to
fear
,
according
to
that
Maxim
of
the
Scripture
,
[
a
](A42886-e63500-b)
a
Quanto
major
es
,
humilia
te
in
omnibus
.
Eccl.
3.
By
how
much
you
are
greater
,
humble
your self
in
all
things
.
[
b
](A42886-e63530-b)
b
Rectorem
posuerunt
te
,
noli
extolli
.
Eccl.
30.
Is
Authority
conferr'd
upon
you
?
be
not
puffed
up
.
2.
Consider
not
your
State
as
a
Happiness
,
but
as
a
weighty
Charge
;
nor
as
a
thing
given
you
for
your
good
,
but
for
the
benefit
of
others
.
Know
,
that
those
whom
you
Command
,
are
not
made
for
you
,
but
you
for
them
:
They
ow
Respect
and
Obedience
to
you
,
and
you
ow
to
them
things
that
are
far
more
difficult
,
that
is
,
Care
,
Assistance
,
Conservation
,
and
Justice
.
3.
Believe
firmly
,
that
how
great
Power
soever
you
have
,
you
hold
it
from
God
,
and
that
you
are
his
Minister
and
his
Servant
for
the
Government
of
Men
,
and
by
consequence
,
that
you
ought
to
Govern
according
to
his
Will
,
and
shall
give
him
an
exact
Account
of
your
Conduct
.
4.
Place
frequently
before
your
Eyes
that
dreadful
Truth
of
the
Sacred
Scripture
,
[
a
](A42886-e63590-b)
a
Judicium
durissimum
his
qui
praesunt
,
fiet
.
Potentes
potenter
tormenta
patientur
.
Sap.
6.6
,
&
7.
A
rigorous
Judgment
shall
they
have
who
Rule
.
The
Powerful
shall
be
powerfully
tormented
.
Now
there
are
two
things
you
ought
to
have
a
care
of
in
your
Condition
;
As
for
the
First
,
You
are
oblig'd
to
it
by
the
Rank
you
bear
,
for
you
hold
the
place
of
God
;
you
ought
to
imitate
his
Sanctity
,
as
you
represent
his
Person
in
Power
and
Authority
.
You
are
also
oblig'd
to
it
for
the
benefit
of
your
Inferiors
,
who
cannot
but
be
miserable
when
they
are
Govern'd
by
a
wicked
Man.
[
a
](A42886-e63700-b)
a
In
multiplicatione
justorum
laetabitur
vulgus
;
cum
impii
sumpserint
principatum
gemet
populus
.
Prov.
29.
The
People
shall
rejoyce
,
says
the
Wiseman
,
in
the
multiplication
of
the
Just
,
but
will
lament
when
the
Wicked
hold
the
Government
.
For
this
reason
in
the
ancient
Law
,
God
had
commanded
that
the
King
,
and
it
ought
to
be
understood
of
all
those
who
Command
,
should
always
have
with
him
the
Book
of
the
Law
,
and
should
read
it
daily
,
[
b
](A42886-e63750-b)
b
Ut
discat
timere
Dominum
Deum
suum
,
&
custodire
verba
&
ceremonias
ejus
quae
in
lege
praecepta
sunt
.
Deut.
17.
To
the
end
,
says
he
,
he
may
learn
to
fear
the
Lord
his
God
,
and
observe
his
Words
,
and
the
Ceremonies
which
are
there
commanded
.
Moreover
,
your
Example
will
much
influence
your
Superiors
;
if
you
be
good
,
they
will
imitate
your
Vertue
;
if
you
be
vicious
,
they
will
take
all
liberty
to
be
wicked
,
according
to
the
Maxim
of
the
Wiseman
,
[
c
](A42886-e63800-b)
c
Secundum
judicem
populi
sic
&
ministri
ejus
.
Qualis
rector
est
civitatis
sic
&
habitantes
in
ea
.
Eccl.
10.
As
the
Judge
of
the
People
is
himself
,
so
are
his
Officers
.
The
Inhabitants
of
a
City
conform
themselves
to
him
who
Governs
them
.
By
your
Example
you
will
cause
many
Blessings
,
or
much
Mischief
,
and
you
will
be
guilty
in
the
sight
of
God
of
all
the
Sins
others
shall
commit
by
your
Imitation
.
Call
to
mind
the
History
of
Jeroboam
King
of
Israel
:
[
a
](A42886-e63880-b)
a
Tradet
Dominus
Israel
propter
peccata
Jeroboam
qui
peccavit
,
&
fecit
Israel
peccare
.
3
Reg.
14.
He
who
sinn'd
,
and
made
Israel
to
sin
:
And
speaking
of
each
of
his
Successors
,
it
says
,
[
b
](A42886-e63910-b)
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
,
[
*
](A42886-e63970-b)
*
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
,
[
*
](A42886-e64010-b)
*
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
,
[
*
](A42886-e64060-b)
*
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
,
[
*
](A42886-e64130-b)
*
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
,
Revenge
is
also
an
Evil
you
ought
very
much
to
avoid
:
Yet
in
flying
Revenge
and
Passion
,
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
,
[
*
](A42886-e64350-b)
*
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
judicastis
,
nec
custodistis
legem
justitiae
,
nec
secundum
voluntatem
Dei
ambulastis
.
Horrende
&
cito
apparebit
vobis
quoniam
judicium
durissimum
,
his
qui
praesunt
,
fiet
:
Exiguo
enim
conceditur
misericordia
,
potentes
autem
potenter
tormenta
patientur
.
Non
enim
subtrabet
personam
cujusquam
Deus
,
nec
verebitur
magnitudinem
cujusquam
:
quoniam
pusillum
&
magnum
ipse
fecit
,
&
aequaliter
cura
est
illi
de
omnibus
;
fortioribus
autem
fortior
instat
cruciatio
.
Sap.
6.
vers.
2.
Hear
,
ô
you
Kings
,
and
understand
,
ô
you
Judges
of
the
Earth
;
be
attentive
,
you
who
Govern
the
People
,
and
take
pleasure
in
Commanding
.
Authority
is
given
you
from
God
,
and
Power
from
the
most
High
,
who
will
try
your
Works
,
and
search
out
your
Imaginations
.
Because
being
Officers
of
his
Kingdom
,
you
have
not
judged
aright
,
nor
observed
the
Law
,
nor
walked
after
the
Will
of
God
,
horribly
and
suddenly
will
he
appear
unto
you
;
for
a
hard
Judgment
shall
they
have
who
bear
Rule
.
For
he
who
is
most
low
is
worthy
of
Mercy
,
but
the
Mighty
shall
be
mightily
tormented
.
For
God
who
commands
all
things
,
shall
spare
no
Person
,
neither
shall
he
fear
any
Greatness
,
for
he
hath
made
the
Small
and
the
Great
,
and
hath
an
equal
care
of
all
.
But
for
the
Mighty
he
hath
reserv'd
a
sorer
Trial.
I
would
to
God
all
those
who
have
any
Authority
in
the
World
,
would
read
often
this
Admonition
.
The
other
authentick
Piece
which
I
propose
unto
you
,
is
in
Book
5.
Chap.
14.
of
the
City
of
God
,
written
by
S.
Augustin
,
where
he
describes
in
this
manner
the
Obligations
of
the
Great
ones
.
We
esteem
not
Christian
Emperors
happy
,
because
they
Command
a
long
time
;
nor
because
being
dead
in
peace
,
they
have
left
after
them
Children
Inheritors
of
their
Fortune
;
or
because
they
have
conquer'd
their
Enemies
,
Strangers
,
or
Domesticks
;
for
all
these
things
,
which
appertain
only
to
the
Favors
and
Consolations
of
this
miserable
Life
,
have
been
granted
to
Pagans
,
who
have
no
part
of
the
Kingdom
of
God
;
and
God
acts
thus
by
an
Effect
of
his
Mercy
,
that
Christians
may
not
desire
of
him
these
Goods
as
their
Sovereign
Happiness
:
But
we
account
them
happy
if
they
Govern
justly
;
If
they
be
not
puffed
up
with
Pride
and
Presumption
in
the
midst
of
the
high
Praises
which
are
given
them
,
and
too
low
Respect
which
is
shewn
them
,
but
remember
that
they
are
mortal
Men
;
If
they
make
their
Authority
subservient
to
the
Majesty
of
God
,
to
extend
as
much
as
they
can
his
Service
and
Religion
;
If
they
fear
,
love
,
and
honor
God
;
If
they
affect
more
the
Eternal
Kingdom
,
where
they
shall
not
fear
to
have
Companions
,
than
their
mortal
and
perishable
Kingdom
;
If
they
proceed
maturely
to
the
punishment
of
Crimes
;
If
they
pardon
easily
;
If
they
inflict
Chastisement
for
the
good
Government
and
Conservation
of
the
Publick
,
and
not
to
satisfie
their
particular
Hatred
or
Revenge
;
and
if
they
consent
to
pardon
upon
the
prospect
of
the
amendment
of
the
Guilty
,
when
there
is
hopes
of
it
,
and
not
thro'
a
neglect
of
punishing
Crimes
;
If
they
sweeten
by
Benefits
and
Mercy
the
Sharpness
they
are
oblig'd
to
observe
in
many
Occurrences
;
If
they
by
so
much
more
abstain
from
Pleasure
and
unlawful
Delights
,
as
they
have
Power
and
Liberty
to
enjoy
them
;
If
they
make
more
account
of
governing
their
Passions
,
than
having
Command
over
all
the
Nations
of
the
World
;
If
they
perform
all
these
things
,
not
for
the
desire
of
earthly
Glory
,
but
for
the
love
of
Life
everlasting
;
If
they
humble
themselves
before
God
,
and
if
they
have
a
care
of
offering
him
a
Sacrifice
of
Prayer
to
obtain
Pardon
for
their
Sins
:
We
say
,
that
Great
ones
,
who
live
in
this
manner
,
are
happy
in
this
Life
by
Hope
,
as
they
shall
be
hereafter
in
Effect
.
ARTICLE
II.
Of
the
Offices
of
Justice
,
and
Magistracy
.
All
that
we
have
said
belongs
also
to
Judges
and
Magistrates
;
but
there
are
yet
other
Obligations
particular
unto
them
,
for
which
those
who
look
upon
themselves
as
design'd
for
those
Charges
ought
carefully
to
be
prepar'd
.
If
you
be
of
that
number
,
1.
Place
chiefly
before
your
Eyes
that
considerable
Advertisement
which
holy
King
Josaphat
,
King
of
Juda
,
gave
to
his
Judges
.
[
*
](A42886-e64540-b)
*
Praecipiens
Judicibus
,
videte
,
ait
,
quid
faciatis
,
non
enim
hominis
exercetis
judicium
,
sed
Domini
,
&
quodcunque
judicaveritis
in
vos
redundabit
.
Sit
timor
Domini
●obiscum
,
&
cum
diligentia
cuncta
facite
.
2
Par.
1.
Have
a
care
,
said
he
to
them
,
what
you
do
;
for
it
is
not
the
Judgment
of
Man
which
you
Exercise
,
but
of
God
:
And
what
you
shall
judge
shall
fall
upon
you
.
Let
the
Fear
of
God
be
with
you
,
and
perform
all
things
with
care
and
diligence
.
2.
That
you
may
practise
these
Advertisements
,
have
a
care
to
study
and
understand
your
Profession
,
and
make
your self
capable
to
perform
well
your
Office
,
without
committing
any
Faults
therein
.
Remember
that
the
Possession
,
Honor
,
and
frequently
the
Lives
of
Men
,
depend
upon
your
Mouth
:
If
by
your
Incapacity
you
commit
any
Faults
in
Judging
these
things
,
you
are
responsible
for
all
the
Wrong
your
Neighbor
shall
suffer
by
it
.
3.
Being
capable
of
your
Charge
,
trust
not
so
much
to
your
Ability
,
as
ever
to
do
any
thing
hastily
,
and
without
having
well
Examin'd
the
Cause
you
Judge
.
I
diligently
Examin'd
(
says
the
holy
Man
Job
)
a
Cause
which
I
was
ignorant
of
.
Rely
not
also
on
the
Judgment
of
your
Companions
,
nor
much
less
on
those
who
Labor
under
you
.
Know
,
that
if
you
Judge
ill
,
either
by
Ignorance
,
or
Rashness
,
or
by
Determinating
upon
the
Judgment
of
another
,
you
are
oblig'd
to
Restitution
of
all
the
Wrong
you
have
caus'd
by
your
Decree
.
Observe
this
well
,
for
there
are
few
Judges
who
reflect
upon
this
Truth
.
4.
Never
permit
your self
to
be
corrupted
,
either
by
Presents
,
which
a
Judge
ought
to
fly
as
from
the
Plague
.
[
*
](A42886-e64650-b)
*
Non
accipies
personam
nec
munera
,
quia
munera
excaecant
oculos
sapientum
,
&
mutant
verba
justorum
.
Deut
26.
Vae
vobis
qui
justicatis
impium
pro
muneribus
,
&
justitiam
justi
aufertis
ab
eo
.
Isai.
5.
You
shall
not
receive
Gifts
,
says
the
Scripture
,
speaking
to
Judges
,
because
they
blind
the
Eyes
of
the
Wise
,
and
pervert
the
Words
of
the
Just
.
Wo
be
to
you
who
justifie
the
Wicked
by
your
Presents
,
and
deprive
the
Just
of
their
Right
.
Nor
also
by
Threats
,
nor
Promises
,
nor
Flatteries
of
Men
,
nor
by
any
Persuasion
.
A
Judge
ought
to
be
above
all
these
things
,
and
have
an
immovable
Resolution
never
to
commit
any
Injustice
upon
what
account
soever
,
according
to
that
excellent
Precept
of
the
Wiseman
,
[
*
](A42886-e64700-b)
*
Pro
justitia
agonizare
quasi
pro
anima
tua
,
&
usque
ad
mortem
certa
pro
justitia
.
Eccl.
4.
Engage
for
Justice
as
much
as
for
your
Life
,
and
defend
it
even
until
Death
.
5.
Have
a
care
of
being
an
accepter
of
Persons
;
it
is
an
Evil
which
easily
creeps
into
the
Minds
of
Judges
and
Magistrates
,
and
causes
them
to
commit
many
Injustices
.
They
give
free
liberty
to
the
Rich
,
they
hearken
favourably
to
them
,
dispatch
their
Affairs
,
and
favor
them
in
all
things
:
[
a
](A42886-e64740-b)
a
Causam
viduae
non
judicaverunt
:
causam
pupilli
non
direxerunt
,
&
judicium
pauperum
non
judicaverunt
.
Jer.
5.
But
the
Poor
and
Mean
can
find
no
admittance
to
them
;
they
are
repuls'd
,
their
Causes
are
neglected
,
and
drawn
out
into
extream
Delays
,
which
often
ruin
them
,
or
notably
incommode
them
.
These
are
the
Injustices
which
spring
from
the
acceptation
of
Persons
,
and
which
God
strictly
prohibits
to
Judges
.
[
b
](A42886-e64760-b)
b
Audite
illos
,
&
quod
justum
est
judicate
,
sive
civis
ille
fuerit
sive
peregrinus
.
Nulla
erit
distantia
personarum
:
ita
parvum
audietis
ut
magnum
,
nec
accipietis
personam
cujusquam
,
quia
Dei
judicium
est
,
Deut.
1.
Hearken
,
says
he
,
to
those
whom
you
Judge
,
and
give
Sentence
justly
,
whether
he
be
a
Citizen
or
a
Stranger
,
there
shall
be
no
difference
of
Persons
.
You
shall
hear
the
Little
as
well
as
the
Great
,
and
there
shall
be
no
acceptation
of
the
Person
of
any
one
,
because
this
is
the
Judgment
of
God.
6
Be
resolute
to
resist
Evil
,
to
oppose
Injustices
and
Violences
,
which
you
see
exercis'd
by
the
Wicked
,
and
chiefly
by
Great
ones
:
You
are
oblig'd
to
employ
therein
all
that
you
rationally
and
piously
can
.
[
a
](A42886-e64810-b)
a
Noli
quaerere
fieri
judex
,
nisi
valeas
virtute
irrumpere
iniquitates
,
ne
forte
extimescas
faciem
potentis
,
&
ponas
scandalum
in
agilitate
tua
.
Eccl.
7.
Seek
not
to
be
Judge
,
says
the
Wiseman
,
if
you
have
not
sufficient
courage
stoutly
to
resist
Iniquities
,
lest
perhaps
fearing
the
Face
of
a
Great
one
,
you
become
wanting
to
your
Duty
.
God
puts
this
Compliance
of
Judges
with
Great
ones
,
amongst
the
chiefest
Corruptions
of
the
Earth
,
[
b
](A42886-e64850-b)
b
Princeps
postulat
&
judex
in
●ddendo
e●●
.
Mi●●
.
7.
A
Prince
requires
,
and
the
Judge
grants
what
he
pleases
.
Have
a
care
of
this
Fault
,
which
makes
Judges
and
Magistrates
most
culpable
in
the
sight
of
God
;
and
hold
it
for
a
Maxim
,
That
you
should
rather
lose
all
your
Goods
,
and
Life
it self
,
than
comply
with
the
Wills
of
Great
ones
when
they
are
unjust
.
Hinder
also
,
as
much
as
you
can
,
all
Cozening
,
Wrangling
,
Cheating
,
and
Injustices
which
are
committed
in
Processes
by
Advocates
,
Procurators
,
and
Officers
of
Justice
.
7.
Be
just
in
punishing
Crimes
,
exterminating
Malefactors
,
and
all
those
who
disturb
the
Publick
Quiet
,
and
Security
of
the
State
,
without
excepting
of
Persons
.
Call
to
mind
King
Achab
,
of
whom
we
have
spoken
in
the
former
Title
.
8.
Be
a
Protector
of
the
Poor
,
of
Widows
and
Orphans
,
and
of
all
those
who
suffer
Injustices
.
You
are
oblig'd
to
it
by
your
Charge
,
and
in
performing
this
you
will
draw
down
upon
you
the
Divine
Benediction
.
Learn
that
excellent
Precept
of
the
Holy
Ghost
himself
,
utter'd
by
the
Mouth
of
the
Wiseman
,
[
a
](A42886-e64920-b)
a
Libera
eum
qui
injuriam
patitur
de
manu
superbi
,
&
non
acide
feras
in
anima
tua
;
in
judicando
esto
pupillis
misericors
ut
pater
,
&
pro
viro
matri
illorum
&
eris
tu
velut
Altissimi
filius
obediens
,
&
miserebitur
tui
magis
quam
mater
.
Eccl.
4.
Deliver
from
the
Hands
of
the
Wicked
him
who
suffers
Injustice
,
and
perform
it
not
with
a
regret
,
or
as
the
Greek
hath
it
,
be
not
remiss
.
In
Judging
be
as
a
Father
to
Orphans
,
and
as
a
Husband
to
their
Mother
,
taking
upon
you
their
Protection
;
and
in
doing
thus
you
shall
be
the
Child
of
God
,
executing
his
Will
,
and
he
will
have
more
than
a
Motherly
Bounty
for
you
.
O
happy
Consolation
for
a
Judge
,
when
in
reality
he
may
say
as
the
holy
Man
Job
,
[
b
](A42886-e64970-b)
b
Auris
audiens
beatificabat
me
,
&
oculus
videns
testimonium
reddebat
mihi
.
Eo
quod
liberassem
pauperem
vociferantem
&
pupillum
cui
non
esset
adjutor
.
Benedictio
perituri
super
me
veniebat
,
&
cor
viduae
consolatus
sum
,
pater
eram
pauperum
.
Job
.
29.
The
publick
Voice
gave
testimony
that
he
defended
the
Poor
and
Orphan
,
who
cry'd
to
him
for
succor
;
when
they
had
no
one
to
help
them
;
he
deliver'd
him
who
was
persecuted
,
and
comforted
the
Heart
of
Widows
,
and
was
a
Father
of
the
Poor
.
9.
Be
careful
not
to
commit
the
Crimes
you
punish
.
With
what
Front
can
you
punish
a
Crime
whereof
you
are
guilty
?
So
many
Judgments
as
you
give
,
so
many
times
do
you
pronounce
a
Sentence
against
your self
,
which
will
serve
for
your
Condemnation
at
the
Divine
Judgment
.
There
you
shall
be
reproach'd
for
punishing
Thieves
,
you
your self
having
stoln
the
Goods
of
another
,
in
exacting
what
was
not
your
due
,
in
appropriating
unjustly
to
your self
the
Goods
which
were
taken
by
Thieves
,
which
you
ought
to
have
restor'd
to
the
right
Owners
;
wherein
you
are
more
a
Robber
than
the
Thieves
themselves
;
because
being
constituted
to
render
to
every
one
what
belongs
to
him
,
you
are
the
first
who
have
violently
taken
his
Goods
.
In
fine
,
Theotime
,
have
a
great
care
of
Judging
or
Governing
others
,
except
you
have
Four
Qualities
,
Wisdom
,
The
Fear
of
God
,
The
Love
of
Justice
,
And
the
Hatred
of
Covetousness
.
These
are
the
Four
Conditions
which
the
Scripture
points
at
in
the
wise
Counsel
Jethro
gave
to
Moses
,
wise
Men
,
fearing
God
,
loving
Truth
,
that
is
,
Justice
,
and
Enemies
of
Avarice
,
to
Govern
the
People
of
Israel
.
These
Four
Qualities
,
with
all
that
we
have
said
of
Judges
and
Magistrates
,
must
proportionably
be
understood
of
Advocates
and
Solicitors
,
of
whom
we
shall
speak
hereafter
,
of
all
Officers
,
and
of
all
those
who
have
Publick
Charges
.
ARTICLE
.
III.
Of
a
Court-Life
.
This
Life
is
full
of
Dangers
and
Precipices
,
If
things
be
so
,
how
can
one
be
Sav'd
in
this
Condition
,
you
'll
say
?
And
what
must
they
do
who
see
themselves
destinated
for
that
State
?
I
answer
,
that
altho'
Salvation
be
not
absolutely
impossible
in
that
Condition
,
yet
it
is
very
difficult
,
and
those
who
see
themselves
like
to
be
engag'd
therein
,
ought
to
stand
in
great
fear
,
and
arm
themselves
with
great
Precautions
against
the
Dangers
of
that
Life
.
See
here
what
you
must
bring
with
you
,
if
any
Necessity
,
or
Birth
,
or
any
Office
design
you
for
that
State.
The
First
Precaution
is
,
The
Second
is
,
What
doth
it
profit
a
Man
,
says
the
Son
of
God
,
to
get
the
whole
World
,
and
lose
his
own
Soul
?
to
be
happy
for
a
short
time
,
and
miserable
for
all
Eternity
?
O
what
an
admirable
Fortune
is
that
,
Theotime
,
to
gain
Heaven
.
The
Third
is
,
The
Fourth
is
,
In
fine
,
as
this
State
is
full
of
Dangers
,
you
have
need
of
arming
your self
strongly
by
frequent
and
daily
Prayers
,
by
frequenting
the
Sacraments
,
by
the
Counsel
of
a
wise
Person
,
by
the
Reading
of
pious
Books
,
and
by
the
Example
of
those
who
liv'd
holily
in
the
Court
of
Princes
,
or
those
who
yet
lead
there
their
Life
in
great
Vertue
.
ARTICLE
IV.
Of
the
Profession
of
Arms.
This
Condition
is
no
less
dangerous
than
the
former
,
and
abounding
with
as
many
Obstacles
of
Salvation
.
It
is
good
in
it self
,
it
being
necessary
for
the
Conservation
of
the
Realm
against
the
Violences
of
Strangers
,
and
for
the
Defence
of
Religion
against
her
Enemies
;
but
it
is
become
so
corrupted
,
that
it
is
almost
impossible
to
be
Sav'd
therein
.
Amongst
the
Vices
which
reign
in
this
Profession
,
there
are
Five
very
common
,
and
most
enormous
ones
.
The
First
is
a
great
Irreligion
,
which
makes
them
contemn
the
Service
of
God
and
their
own
Salvation
.
And
this
Irreligion
frequently
extends
it self
to
Impiety
&
Atheism
.
The
Second
,
an
execrable
Custom
of
Swearing
and
Blaspheming
.
The
Third
,
an
unbridled
Impurity
,
which
reigns
in
that
Calling
in
an
incredible
manner
.
The
Fourth
,
a
madness
of
Duelling
,
which
miserably
sacrifices
to
the
Devil
,
and
Eternal
Flames
,
a
vast
number
of
that
Profession
.
The
Fifth
consists
in
Rapines
,
unjust
Exactions
,
Violences
,
and
ill
Treating
those
who
cannot
resist
.
It
is
a
most
difficult
thing
to
be
of
that
Profession
,
and
not
to
fall
into
these
Vices
:
The
wisest
and
most
vertuous
learn
them
sooner
or
later
,
and
are
deprav'd
at
the
end
by
the
Example
or
Persuasion
of
others
.
O
Theotime
,
if
any
inevitable
Necessity
destinate
you
for
that
State
,
know
,
that
you
cannot
sufficiently
apprehend
your
Danger
;
and
if
you
will
avoid
your
Eternal
Ruin
,
you
have
need
of
arming
your self
powerfully
against
these
Enemies
and
Dangers
which
environ
you
.
1.
Embrace
not
that
Calling
but
with
Reason
,
and
for
a
good
Cause
;
as
,
because
your
Birth
obliges
you
thereto
,
[
*
](A42886-e65440-b)
*
Non
enim
militare
delictum
est
,
sed
propter
praedam
militare
peccatum
est
.
S.
Aug.
Serm.
19.
de
Verb.
Domini
.
or
for
Publick
Necessity
,
or
other
good
Reason
,
and
not
for
a
Capricho
and
Licenciousness
,
for
Idleness
and
Sloth
,
for
a
desire
of
raising
your
Fortune
,
nor
much
less
to
enrich
your self
by
Spoils
,
Robberies
,
and
Extortions
.
These
are
the
most
ordinary
Motives
of
those
who
cast
themselves
into
that
Condition
,
Idem
ibid.
and
the
first
Fountain
of
the
Misfortunes
we
see
therein
.
2.
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
.
Without
stopping
to
Treat
at
large
these
most
powerful
Reasons
,
I
shall
content
my self
to
make
you
consider
two
things
.
1.
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
](A42886-e65600-b)
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
](A42886-e65640-b)
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
](A42886-e65670-b)
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
](A42886-e65710-b)
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
,
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
your
Courage
in
good
Occasions
,
for
the
Service
of
your
Prince
and
Country
.
If
he
threaten
to
assault
you
wheresoever
he
shall
find
you
,
answer
,
That
you
will
defend
your self
,
but
make
no
Appointment
either
directly
or
indirectly
,
saying
,
I
pass
by
such
a
Place
,
or
the
like
.
If
after
this
he
attack
you
,
defend
your self
.
5.
Avoid
the
Causes
of
Duels
,
as
Quarrels
and
Enmities
.
Offend
no
Person
;
or
if
by
Imprudence
,
or
otherwise
,
you
wrong
any
one
,
give
him
Satisfaction
,
and
declare
you
had
no
intention
to
offend
him
.
This
is
what
concerns
Duels
.
As
for
what
remains
towards
the
regulating
your
Life
,
be
no
Swearer
,
and
Blasphemer
as
others
.
See
what
we
have
said
of
Oaths
,
S.
Aug.
Epist.
205.
ad
Bonifac.
Part
4.
Chap.
12.
Fly
Impurity
like
Death
,
there
is
nothing
more
unworthy
of
a
generous
Soul
;
and
besides
,
it
is
the
Source
of
all
the
Misfortunes
which
befall
those
of
your
Profession
.
See
what
hath
been
said
of
this
Vice
,
Part
3.
Chap.
8.
Hinder
Disorders
,
as
Duels
,
Blasphemies
,
Injustices
,
Robberies
,
Vexations
,
Violences
,
Sacrileges
,
and
all
other
Mischiefs
which
Soldiers
may
commit
:
You
are
oblig'd
to
it
when
you
can
,
and
chiefly
if
you
have
Command
.
You
shall
answer
to
God
for
all
the
Disorders
which
shall
be
acted
under
you
,
if
you
have
not
us'd
all
your
Endeavors
to
stop
them
.
And
you
are
oblig'd
to
make
Restitution
for
all
the
Damage
which
is
done
to
others
by
your
Fault
.
Have
a
care
of
ever
commanding
to
do
an
Injustice
,
or
even
to
put
in
Execution
the
Commands
of
others
which
you
clearly
see
to
be
unjust
.
Be
assisting
to
the
Afflicted
,
Be
not
insolent
in
Victory
,
nor
cruel
towards
the
Conquer'd
,
but
mild
and
favorable
as
much
as
Prudence
will
permit
,
following
that
Maxim
of
S.
Augustin
,
S.
Aug.
supra
.
who
says
,
That
as
Force
is
us'd
toward
the
Enemy
who
resists
,
so
Mercy
ought
to
be
shewn
to
him
who
is
overcome
,
when
he
is
no
more
in
a
Condition
to
hurt
.
Examin
often
your
Conscience
,
to
keep
your self
still
in
a
good
State
;
Confess
frequently
,
beg
of
God
daily
that
he
would
give
you
Grace
to
avoid
the
Dangers
of
your
State
and
Condition
.
ARTICLE
V.
Of
other
Conditions
of
a
Secular
Life
.
The
Four
Conditions
whereof
we
have
spoken
,
are
the
most
difficult
and
dangerous
of
a
Secular
Life
;
for
this
reason
we
were
oblig'd
to
handle
them
more
at
large
.
Others
also
have
their
Difficulties
and
Dangers
,
which
are
necessary
to
be
foreseen
when
one
deliberates
on
them
,
to
be
arm'd
in
respect
of
them
,
and
prepar'd
to
surmount
them
;
I
shall
here
only
run
over
the
most
considerable
.
Counsellors
and
Solicitors
are
to
avoid
Ignorance
in
their
Profession
,
Rashness
in
Affairs
,
undertaking
the
Defence
of
bad
Causes
,
that
are
either
unjust
or
ill
grounded
,
counselling
a
Process
in
most
doubtful
Affairs
,
answering
according
to
the
Affection
of
the
Parties
,
rendring
all
Businesses
probable
,
S.
Bern.
lib.
1.
de
Consid.
cap.
10.
making
use
of
Cheats
,
Surprises
,
Cozening
,
Falsity
,
Injustices
,
Detraction
of
the
Neighbor
in
defending
themselves
,
speaking
of
the
Ill
he
hath
not
done
,
revealing
what
is
secret
when
it
doth
not
appertain
to
the
Cause
,
making
Invectives
,
offering
all
sorts
of
Injuries
,
wherein
they
give
themselves
an
incredible
Licence
,
as
if
it
were
permitted
to
violate
Charity
to
conserve
ones
Right
;
making
their
Clients
suffer
by
Delays
and
Negligences
,
prolonging
unjustly
the
Suits
to
render
the
Opponents
Poor
,
and
put
them
into
an
Incapacity
of
pursuing
their
just
Right
,
pronouncing
unjust
Judgments
,
exacting
more
than
they
ought
for
their
Wages
,
and
particularly
of
poor
and
mean
People
;
following
poor
Mens
Businesses
negligently
,
continuing
the
Suits
which
might
easily
be
ended
,
animating
Parties
one
against
another
,
fomenting
Divisions
and
Enmities
,
and
having
with
these
Businesses
their
Minds
so
much
employ'd
,
that
they
almost
never
,
or
very
rarely
think
of
God
or
their
Salvation
,
which
is
too
ordinary
amongst
those
of
their
Profession
,
who
often
revolve
in
their
thoughts
every
thing
except
themselves
,
and
who
following
the
Temporal
Affairs
of
their
Neighbor
,
neglect
the
most
important
Affair
of
their
own
Salvation
.
Physicians
,
who
are
of
a
necessary
Profession
for
the
Life
and
Conversation
of
Men
,
must
avoid
being
ignorant
in
their
Science
,
rash
in
their
Advice
,
negligent
in
knowing
exactly
the
Distempers
they
meddle
with
,
and
studying
for
the
Remedies
;
too
confident
in
their
own
Sufficiency
,
little
careful
of
the
Salvation
of
their
Patients
,
not
admonishing
them
in
good
time
to
set
in
order
their
Conscience
,
which
is
the
cause
why
many
die
in
a
bad
State
thro'
the
Physicians
Fault
;
too
complacent
in
giving
Judgment
,
and
putting
them
to
Charges
without
sufficient
necessity
,
too
free
in
attributing
much
to
Nature
and
little
to
God
,
who
is
the
Author
of
Nature
,
and
other
like
things
.
I
add
the
Dangers
of
Chastity
,
to
which
they
are
often
expos'd
,
by
reason
of
the
necessity
they
have
of
treating
with
Objects
which
may
excite
Impurity
,
which
is
a
Reason
why
they
should
have
a
great
Precaution
against
this
Vice.
Merchants
ought
to
avoid
Covetousness
,
or
the
excessive
desire
of
Gain
or
Riches
,
which
totally
possesses
their
Mind
,
Deceits
,
disguising
or
falsifying
Merchandizes
,
breaking
their
Word
,
unjust
and
excessive
Gain
,
Usury
and
other
Disorders
.
The
same
in
proportion
is
to
be
said
of
Artificers
and
other
Professions
,
which
have
relation
or
combination
with
the
former
.
Thus
in
every
Profession
there
are
Vices
and
Dangers
,
which
must
be
known
before
one
enters
into
them
,
that
they
may
have
a
care
of
them
,
because
without
this
Precaution
they
follow
the
great
Road
of
others
,
are
engag'd
in
the
Abuses
of
their
Profession
,
and
by
these
Abuses
in
the
ruin
of
their
Salvation
.
CHAP.
XII
.
Of
the
State
of
Marriage
.
WHEN
you
shall
be
enter'd
in
to
one
of
the
former
Employments
of
a
Civil
Life
,
you
must
come
ere
long
to
settle
in
the
World
,
which
ordinarily
is
perform'd
by
Marriage
,
and
sometimes
,
tho'
more
rarely
,
by
an
unmarry'd
Life
.
I
spoke
nothing
of
these
States
in
the
first
Impressions
of
this
Book
,
but
after
I
made
reffection
of
it
,
when
I
review'd
it
for
this
Edition
,
I
conceiv'd
it
very
proper
to
speak
to
you
of
them
,
and
give
you
some
necessary
Advices
,
to
make
you
avoid
a
great
number
of
most
important
Faults
which
Men
are
accustom'd
to
fall
into
,
in
the
choice
of
these
two
States
,
which
draw
after
them
an
infinite
number
of
Miseries
,
and
frequently
Eternal
Damnation
.
To
perform
this
profitably
I
shall
follow
the
Method
I
have
already
observ'd
for
the
Ecclesiastical
and
Religious
State.
I
shall
Treat
of
two
things
concerning
these
two
States
.
1.
What
we
must
consider
to
know
them
well
.
2.
The
Dispositions
we
must
bring
to
enter
well
into
that
State
,
and
acquit
our Selves
worthily
in
it
.
ARTICLE
.
I.
What
we
must
know
of
a
Marry'd
Life
.
There
are
four
things
to
be
known
of
this
State
,
its
Holiness
,
its
Obligations
,
its
Advantages
,
and
its
Dangers
.
I
say
First
,
that
this
State
is
Holy
,
it
having
been
Instituted
and
Sanctifi'd
by
God
himself
from
the
beginning
of
the
World
,
and
since
rais'd
to
the
Dignity
of
a
Sacrament
by
his
Son
Jesus
Christ
,
to
sanctifie
the
Persons
that
would
enter
into
it
,
and
to
confer
on
them
Graces
necessary
to
acquit
themselves
worthily
of
it
.
Thus
this
State
is
Holy
every
way
,
by
its
Author
who
is
God
,
by
the
Dignity
of
the
Sacrament
which
is
annexed
to
it
,
by
the
sanctifying
Grace
which
it
augments
in
those
who
duly
receive
it
,
by
the
Favors
and
Assistances
it
affords
them
in
their
Necessities
;
and
in
fine
,
by
the
excellent
Signification
of
the
Union
of
Jesus
Christ
with
the
Church
his
Spouse
,
which
made
S.
Paul
give
it
the
Name
of
a
[
*
](A42886-e66210-b)
*
Sacramentum
hoc
magnum
est
,
ego
autem
dico
in
Christo
&
in
Ecclesia
.
Ephes.
5.
great
Sacrament
.
Secondly
,
The
Holiness
of
this
State
brings
with
it
great
Obligations
,
whereof
the
First
is
,
to
enter
into
it
Holily
,
that
is
,
with
the
requisite
Dispositions
,
which
we
shall
speak
of
hereafter
.
The
Second
is
,
to
lead
to
holy
and
truly
Christian
Life
,
in
the
Fear
of
God
,
and
in
the
Observation
of
his
Commandments
,
as
it
is
said
of
the
[
*
](A42886-e66240-b)
*
Erant
autem
justi
ambo
ante
Deum
incedentes
in
omnibus
mandatis
,
&
justificationibus
Domini
sine
querela
.
Luc.
1.
Father
and
Mother
of
S.
John
;
to
observe
an
inviolable
Fidelity
to
his
Consort
,
to
use
moderately
lawful
Pleasures
,
and
to
refrain
from
those
that
are
forbidden
,
to
Educate
their
Children
in
the
Fear
of
God
,
provide
for
their
Necessities
,
to
have
a
care
of
their
Temporal
Settlement
,
and
much
more
of
their
Eternal
Salvation
.
Thirdly
,
The
Advantages
of
this
State
for
Salvation
are
not
so
great
as
those
of
the
Ecclesiastical
or
Religious
Life
;
It
is
also
true
,
that
it
requires
not
so
high
a
Perfection
:
And
if
there
be
any
Advantage
above
those
two
States
,
it
is
,
that
not
obliging
to
such
strict
things
,
it
leaves
a
greater
facility
for
Salvation
,
when
there
occur
not
other
Obstacles
besides
.
As
for
the
Temporal
Advantages
,
I
place
them
not
here
to
be
consider'd
,
because
we
look
upon
this
State
here
only
in
reference
to
Salvation
.
Moreover
,
the
Pleasures
and
Contentments
that
are
found
therein
,
are
not
comparable
to
the
Troubles
and
Adversities
with
which
it
is
replenish'd
,
according
to
that
Expression
of
S.
Paul
,
who
says
,
that
Afflictions
are
inevitable
to
Marry'd
Persons
,
Tribulationes
carnis
habebunt
hujusmodi
.
Fourthly
,
The
Dangers
of
this
State
are
great
in
number
,
and
they
are
by
so
much
greater
,
as
they
are
not
discover'd
,
nor
often
perceiv'd
by
those
who
are
environ'd
with
them
.
The
First
springs
from
the
excessive
and
unreasonable
Love
that
is
frequently
found
between
Marry'd
Persons
,
which
is
the
cause
of
a
vast
number
of
Sins
they
commit
by
a
criminal
Complacence
,
which
makes
them
fear
more
to
displease
their
Consort
than
offend
God
,
and
draw
upon
them
his
Displeasure
and
Indignation
.
The
Second
Danger
arises
from
a
Cause
quite
contrary
to
the
former
,
which
is
an
Aversion
they
sometimes
have
for
one
another
,
proceeding
from
the
contrariety
of
Humors
,
Jealousies
,
or
other
like
Causes
.
An
Aversion
which
draws
after
it
a
continual
train
of
Sins
,
and
an
abyss
of
Miseries
.
The
Third
Danger
comes
from
the
irregular
Love
they
have
for
their
Children
,
which
is
also
an
unexhaustible
Source
of
Sins
to
Parents
,
when
thro'
that
foolish
Love
they
apply
all
their
Care
for
the
Temporal
Advantages
of
their
Children
,
as
Health
,
Beauty
,
good
Behavior
,
to
promote
them
in
the
World
,
to
heap
up
Riches
for
them
,
which
will
only
serve
to
destroy
them
,
to
procure
great
Employments
for
them
,
and
in
the
mean
time
neglect
their
Education
,
their
Correction
,
their
Amendment
,
their
good
Life
,
and
their
Eternal
Salvation
.
The
Fourth
Danger
is
that
of
Loving
the
World
too
much
,
and
engaging
themselves
too
deeply
in
the
Affection
of
the
Goods
and
Pleasures
of
this
Life
:
An
Affection
which
makes
them
lose
the
tast
and
sense
of
real
Goods
,
which
are
those
of
Grace
and
Eternal
Salvation
.
This
made
S.
Paul
say
,
[
*
](A42886-e66360-b)
*
Qui
cum
uxore
est
,
solicitus
est
quae
sunt
mundi
,
quomodo
placeat
uxori
,
&
divisus
est.
1
Cor.
7.
That
he
who
is
Marry'd
is
perplex'd
with
the
Affairs
of
the
World
,
and
his
Spirit
is
divided
between
God
and
the
World.
All
these
Dangers
are
greater
than
can
be
exprest
,
and
Marry'd
Persons
have
need
of
much
Grace
to
avoid
them
.
ARTICLE
II.
The
necessary
Dispositions
for
a
Marry'd
State.
We
may
say
with
truth
,
that
the
greatest
part
of
the
Miseries
which
happen
in
a
Marry'd
Life
,
springs
from
the
bad
Dispositions
they
bring
with
them
,
and
particularly
the
following
.
The
First
is
,
the
bad
Life
of
young
People
in
their
Youth
,
and
chiefly
after
they
have
finish'd
their
Studies
,
until
the
time
of
their
Marriage
:
For
if
,
as
the
Wiseman
says
,
God
will
give
a
happy
Marriage
to
those
who
have
liv'd
piously
during
their
Youth
,
it
follows
manifestly
,
that
he
frequently
punisheth
the
Sins
of
Youth
by
an
unfortunate
Marriage
,
as
we
daily
see
.
The
Second
Fault
is
,
the
bad
Intention
of
those
who
enter
into
the
State
of
Marriage
;
who
propose
to
themselves
no
other
End
in
that
State
than
Pleasure
,
and
the
Contents
they
expect
to
find
therein
,
and
which
they
conceive
to
be
quite
different
from
what
in
effect
they
are
.
The
Third
is
that
which
is
committed
in
the
choice
of
the
Person
they
have
a
mind
to
Espouse
:
A
Choice
which
is
ordinarily
made
without
consulting
God
,
without
any
knowledge
of
the
Disposition
,
Manners
,
or
Humor
of
the
Person
with
whom
they
are
to
be
Engag'd
for
their
whole
Life
,
and
without
any
other
Consideration
than
that
of
Interest
,
or
frequently
by
an
indiscreet
and
ill-grounded
Love.
This
is
the
Complaint
of
S.
Jerom
,
who
says
it
often
happens
,
that
there
is
no
[
*
](A42886-e66470-b)
*
Plerisque
nulla
est
uxoris
electio
,
sed
qualis
obvenerit
habenda
,
si
fatua
,
si
ambitiosa
,
quodcunque
vitii
est
,
post
nu-ptias
discimus
.
Choice
made
in
Marriages
,
and
that
the
Faults
of
the
Women
are
not
known
till
after
they
are
Espoused
.
The
Fourth
Cause
springs
from
the
bad
Disposition
they
bring
to
the
Sacrament
of
Matrimony
,
Jesus
Christ
.
These
are
the
the
most
ordinary
Causes
of
bad
Marriages
,
and
of
all
the
Miseries
and
Misfortunes
which
arise
from
thence
.
From
whence
it
follows
,
that
the
first
Means
to
succeed
well
in
so
great
and
important
an
Enterprise
,
is
carefully
to
avoid
all
these
so
dreadful
Causes
.
To
perform
this
with
success
,
this
is
what
you
shall
do
.
You
must
be
convinc'd
of
three
Truths
,
which
are
certain
and
undoubted
Maxims
in
this
matter
.
The
First
is
,
That
the
greatest
Happiness
that
can
befall
him
who
embraces
a
Marry'd
Life
,
is
to
succeed
well
in
the
choice
of
the
Person
he
would
Espouse
;
as
on
the
contrary
,
there
is
no
greater
Misfortune
than
to
prosper
ill
in
this
Occasion
.
The
Second
is
,
That
this
good
success
can
only
come
from
God.
And
the
Third
,
That
God
doth
not
ordinarily
shew
this
Favor
but
to
those
who
have
liv'd
well
,
or
have
done
Penance
,
and
have
not
fall'n
into
the
Faults
we
have
pointed
at
.
These
three
Truths
are
express'd
by
the
Holy
Ghost
himself
;
he
teaches
the
First
,
when
he
says
by
the
Mouth
of
the
Wiseman
,
[
a
](A42886-e66560-b)
a
Qui
invenit
mulierem
bonam
,
invenit
bonum
,
&
hauriet
salutem
à
domino
.
Prov.
18.
Mulieris
bonae
beatus
vir
.
Eccl.
26.
That
he
who
hath
found
a
good
Wife
,
hath
found
a
great
Blessing
;
for
a
good
Wife
makes
her
Husband
happy
;
That
it
is
a
Blessing
which
surpasses
all
Blessings
;
That
there
is
nothing
which
can
be
compar'd
to
a
vertuous
Wife
.
And
on
the
contrary
he
saith
,
That
[
b
](A42886-e66620-b)
b
Qui
tenet
mulierem
nequam
quasi
qui
apprehendit
scorpionem
.
he
who
hath
met
with
a
wicked
Wife
,
is
like
him
who
hath
taken
up
a
Scorpion
in
his
Hand
;
And
that
[
c
](A42886-e66640-b)
c
Commorari
leoni
&
draconi
placebit
quam
habitare
cum
muliere
nequam
.
Eccl.
25.
the
Company
of
a
Lion
or
Serpent
is
more
supportable
than
that
of
a
bad
Wife
.
The
Second
Truth
is
express'd
by
these
excellent
Words
,
That
[
d
](A42886-e66670-b)
d
Datum
Dei
est
mulier
sensata
&
tacita
,
non
est
immutatio
eruditae
animae
.
Eccl.
26.
a
prudent
and
discreet
Wife
is
the
Gift
of
God
,
to
which
there
is
nothing
comparable
.
And
in
the
Proverbs
,
That
[
e
](A42886-e66710-b)
e
Domus
&
divitiae
dantur
à
parentibus
,
à
Domino
autem
proprie
uxor
prudens
.
Prov.
19.
Parents
may
well
give
a
House
and
Riches
to
their
Children
,
but
it
appertains
only
to
God
to
give
a
discreet
Wife
.
The
Third
Truth
is
a
consequence
of
the
Second
;
for
if
God
gives
this
great
Blessing
,
it
follows
also
,
that
a
Man
must
merit
it
from
him
,
as
he
himself
hath
declar'd
by
the
same
Wiseman
,
who
says
,
[
f
](A42886-e66740-b)
f
Pars
bona
mulier
bona
,
in
parte
timentium
Deum
dabitur
viro
pro
factio
bonis
.
Eccl.
26.
A
Man
is
happy
when
he
finds
a
good
Wife
,
and
that
it
is
the
Portion
of
those
who
fear
God
;
and
that
God
gives
it
to
Man
in
recompence
of
his
good
Actions
.
And
the
Angel
Raphael
says
to
the
Father
of
young
Sara
,
that
his
Daughter
was
reserv'd
for
young
Toby
,
because
he
fear'd
God
,
and
that
the
others
had
been
unworthy
of
her
by
reason
of
their
Sins
.
Huic
timenti
Deum
debetur
conjux
filia
tua
,
propterea
alius
non
potuit
habere
eam
.
The
Second
thing
you
shall
have
to
do
when
you
shall
be
fully
convinc'd
of
these
Truths
,
is
to
concern
your self
to
avoid
the
four
Faults
we
mention'd
,
which
are
the
most
ordinary
Causes
of
bad
Marriages
,
and
by
avoiding
them
to
practise
the
contrary
Actions
,
which
are
the
necessary
Dispositions
for
Marriage
.
First
then
,
Live
well
during
your
Youth
.
Be
Chast
,
and
let
not
the
love
of
Pleasures
take
possession
of
your
Heart
.
Follow
not
the
Torrent
of
the
bad
Example
of
those
of
your
Age
,
who
gape
after
nothing
but
Pleasures
.
Be
afraid
,
lest
God
punish
you
by
the
same
way
by
which
you
shall
have
sinn'd
,
and
that
for
the
Pleasures
you
shall
have
taken
during
your
Youth
,
which
are
soon
past
,
he
send
you
the
anguish
and
trouble
of
a
misfortunate
Marriage
,
which
will
continue
all
your
Life
.
Secondly
,
When
you
shall
be
at
the
time
of
thinking
of
Marriage
,
be
careful
to
look
upon
it
with
a
chast
and
pure
Eye
,
and
have
nothing
but
a
holy
Intention
,
which
seeks
not
Pleasure
and
Delight
in
so
pious
a
thing
,
but
the
vertuous
End
which
a
Christian
ought
to
propose
to
himself
.
The
Angel
Raphael
hath
declar'd
it
in
a
word
to
young
Toby
;
[
a
](A42886-e66890-b)
a
Accipies
virginem
cum
timore
Domini
,
amore
filiorum
magis
quam
libidine
ductus
.
Tob.
6.
You
shall
Marry
in
the
Fear
of
God
,
with
an
intention
of
having
Children
,
and
not
thro'
a
love
of
Pleasures
.
Call
to
mind
the
terrible
Example
of
the
seven
Husbands
of
young
Sara
,
who
were
all
stifled
by
the
Devil
on
the
Day
of
their
Nuptials
,
and
learn
from
thence
the
Cause
which
the
same
Angel
told
to
Toby
;
[
b
](A42886-e66940-b)
b
Audi
me
&
ostendam
tibi
qui
sunt
quibus
praevalere
potest
daemonium
.
Hi
namque
qui
conjugium
ita
suscipiunt
,
ut
Deum
à
se
&
à
sua
mente
excludant
,
&
suae
libidini
ita
vacent
sicut
equus
&
mulus
quibus
non
est
intellectus
,
habet
potestatem
Daemonium
super
eos
.
Ibid.
Give
ear
to
me
,
says
he
to
him
,
and
I
shall
tell
you
who
those
are
,
over
whom
the
Devil
hath
power
:
For
those
who
enter
into
Marriage
,
not
having
God
with
them
,
or
thinking
on
him
,
and
who
only
seek
wanton
Pleasures
as
Beasts
which
have
no
Reason
,
are
they
over
whom
the
Devil
hath
power
.
Imprint
these
words
deeply
in
your
Mind
,
and
know
,
that
if
the
Devil
only
kill'd
those
immediately
who
abus'd
the
Sanctity
of
Marriage
,
he
wants
not
other
Means
to
exercise
over
them
the
power
God
hath
given
him
,
whereof
he
discovers
but
too
many
Effects
by
all
the
Miseries
with
which
he
infests
Marriage
.
They
who
would
not
fall
into
them
,
ought
to
avoid
the
Cause
,
and
have
nothing
but
a
chast
Love
in
their
Heart
,
so
that
they
may
truly
say
to
God
those
excellent
words
of
young
Toby
,
[
*
](A42886-e67000-b)
*
Et
nunc
,
Domine
,
tu
scis
quia
non
luxuriae
causa
accipio
sororem
meam
conjugem
,
sed
sola
posteritatis
dilectione
,
in
qua
benedicatur
nomen
tuum
in
saecula
saeculorum
.
Tob.
8.
Lord
,
thou
knowest
that
it
is
not
the
love
of
Pleasures
which
makes
me
take
this
Wife
,
but
the
desire
of
a
holy
Posterity
,
which
may
bless
thy
Name
for
ever
.
Thirdly
,
When
you
shall
have
a
good
Intention
,
employ
the
convenient
Means
to
deliberate
well
on
so
important
an
Affair
.
The
First
,
and
most
necessary
,
is
to
consult
God
by
Prayer
,
since
a
good
Marriage
is
the
Gift
of
God
,
and
one
of
his
greatest
Favors
for
those
who
embrace
that
State
,
as
we
have
shewn
you
.
Moreover
,
there
being
nothing
more
difficult
than
to
know
well
the
Disposition
and
Humor
of
the
Person
,
the
Divine
Assistance
is
most
particularly
necessary
,
that
you
may
not
be
deceiv'd
therein
,
and
this
Assistance
ought
to
be
demanded
;
to
Prayer
must
be
added
all
human
and
vertuous
Means
to
understand
well
the
Disposition
of
the
Person
,
that
you
may
not
be
engag'd
in
a
bad
Subject
;
and
know
before
you
Love.
Fourthly
,
When
you
shall
be
at
the
point
of
seeing
the
accomplishment
of
this
great
Affair
,
remember
to
avoid
the
considerable
Faults
which
we
have
pointed
at
above
,
and
are
usually
committed
at
the
Celebration
of
Marriage
.
And
First
,
because
it
is
a
Sacrament
,
which
ought
to
be
receiv'd
in
the
State
of
Grace
,
you
must
dispose
your self
for
it
by
Confession
and
Communion
.
'T
is
true
,
't
is
ordinarily
done
,
but
it
is
also
true
,
that
it
is
frequently
perform'd
so
badly
,
that
there
is
no
Confession
in
ones
whole
Life
that
is
worse
made
;
for
it
is
often
without
Preparation
,
and
with
a
Mind
full
of
Distractions
,
which
thinks
of
nothing
less
than
of
God
,
and
the
Affairs
of
Salvation
,
but
is
intent
upon
the
Excess
,
Vanity
,
and
Pomps
of
the
World
:
Not
to
speak
of
those
who
Confess
in
haste
,
without
Examen
,
without
Contrition
,
without
having
thought
of
the
amendment
of
their
Life
,
which
makes
them
,
commit
one
Sacrilege
in
Confession
,
and
another
in
receiving
the
Sacrament
of
Matrimony
.
Not
to
speak
also
of
those
,
who
having
Confess'd
themselves
well
,
relapse
into
Sin
before
Matrimony
,
by
Desires
or
immodest
Actions
.
There
is
no
need
to
tell
you
much
these
Confessions
may
draw
Misfortunes
upon
Marriages
:
For
besides
that
it
makes
them
lose
all
the
Graces
which
the
Sacrament
confers
on
Marry'd
Persons
,
to
acquit
themselves
of
the
Obligations
of
their
State
,
and
that
for
want
of
these
Graces
they
fall
into
a
vast
number
of
Sins
,
they
draw
upon
them
also
the
Malediction
of
God
,
who
sees
himself
offended
by
a
Sacrilege
at
the
time
when
they
have
most
need
of
his
Grace
.
Avoid
this
so
important
and
dreadful
a
Fault
,
when
that
time
is
come
.
Content
not
your self
with
an
ordinary
Confession
.
Take
time
to
think
seriously
of
your
Salvation
,
by
retiring
privately
for
some
Days
,
or
for
some
Hours
in
many
Days
;
and
in
that
Retirement
Pray
to
God
,
demand
his
Grace
,
implore
his
Mercy
,
examin
well
your
Conscience
to
Confess
all
your
Sins
,
propose
to
your self
to
live
piously
for
the
future
,
and
to
acquit
your self
of
all
the
Obligations
of
your
Marriage
;
and
to
perform
the
better
all
these
things
,
make
choice
of
a
discreet
Confessor
,
of
whom
you
may
receive
all
the
Advices
necessary
for
you
.
Read
some
Books
which
may
instruct
you
in
the
Holiness
of
Matrimony
,
and
in
its
Obligations
.
I
advise
you
to
read
the
History
of
Toby
in
the
Sacred
Scripture
,
you
will
there
find
Rules
,
and
the
Model
of
a
truly
holy
Marriage
,
with
the
Blessings
which
crown'd
it
.
In
fine
,
In
the
Celebration
of
the
Nuptials
be
mindful
to
avoid
the
Excess
in
Clothes
and
Feasts
,
and
all
Expences
which
shall
be
only
for
Vanity
,
and
instead
of
those
Expences
,
which
are
only
done
to
please
Men
,
give
some
considerable
Alms
to
the
Poor
,
which
will
attract
the
Divine
Benediction
upon
you
,
as
it
is
said
to
Toby
,
[
*
](A42886-e67080-b)
*
Cumque
dixissent
amen
,
accesserunt
ad
convivium
:
sed
&
cum
timore
Domini
nuptiarum
convivium
exercebant
.
Tob.
9.
That
after
the
Nuptial
Benediction
they
made
the
Wedding
Feast
,
but
in
the
sight
and
fear
of
God.
Be
careful
that
all
things
be
manag'd
with
Vertue
and
Modesty
,
so
that
God
be
no
wise
offended
.
When
you
Invite
your
Relations
and
Friends
,
remember
to
Invite
Jesus
Christ
thither
;
that
is
,
beseech
him
that
he
will
be
present
by
his
Grace
,
and
give
his
Blessing
to
it
,
as
he
did
to
the
Wedding
of
Cana.
Forget
not
also
to
Invite
thither
his
holy
Mother
:
It
was
she
who
had
a
care
to
supply
what
was
wanting
in
those
Nuptials
,
and
who
beseech'd
her
Son
to
have
compassion
on
them
,
and
by
that
Prayer
obtain'd
that
great
Miracle
of
the
change
of
Water
into
Wine
:
She
will
perform
the
same
in
respect
of
you
,
if
you
Pray
to
her
as
you
ought
.
For
,
as
[
*
](A42886-e67140-b)
*
Ipsa
,
dico
vobis
,
si
pie
à
vobis
pulsata
suerit
,
non
deerit
necessitati
nostrae
quoniam
misericors
est
&
mater
misericordiae
,
nam
si
compassa
est
verecundiae
illorum
à
quibus
suerit
invitata
,
multo
magis
compatietur
nobis
si
pie
fuerit
invocata
.
S.
Bern.
de
Nuptiis
.
S.
Bernard
says
,
if
she
hath
had
compassion
on
the
Temporal
Necessities
of
those
who
had
Invited
her
,
there
is
no
doubt
but
she
will
be
the
same
to
you
for
your
Spiritual
Necessities
:
She
will
obtain
by
her
Intercession
what
is
ordinarily
wanting
in
Nuptials
;
not
a
Material
Wine
,
but
the
Spiritual
Wine
of
the
Love
of
God
,
of
a
good
Intention
,
of
a
Conjugal
Chastity
,
of
a
solid
and
persevering
Vertue
,
and
all
the
necessary
Favors
to
acquit
your self
of
the
Obligation
of
your
State.
ARTICLE
III.
The
Conclusion
of
the
foregoing
Chapter
.
In
fine
,
dear
Theotime
,
when
you
shall
be
once
engag'd
in
a
worldly
Life
,
and
in
the
State
of
Matrimony
,
propose
to
your self
to
live
therein
in
such
a
manner
,
that
your
State
be
not
a
cause
of
your
Damnation
,
but
a
certain
Means
of
your
Salvation
.
It
was
on
this
Consideration
that
you
made
choice
of
it
,
and
God
hath
given
it
you
only
for
this
End.
Labor
therefore
to
follow
the
Intention
of
God
,
and
to
put
in
Execution
that
which
you
your self
have
undertaken
.
For
this
reason
I
have
above
pointed
at
the
Obligations
of
your
State
,
and
the
Dangers
with
which
it
abounds
,
that
you
may
avoid
these
,
and
have
a
care
to
discharge
your self
of
the
other
.
These
Obligations
may
be
reduc'd
to
four
Things
,
which
Marry'd
People
ow
to
four
Persons
,
to
God
,
their
Consort
,
their
Children
,
and
themselves
.
They
ow
to
God
a
holy
Life
,
and
well
regulated
in
the
Path
of
his
Commandments
;
To
their
Wife
,
an
inviolable
Fidelity
;
To
their
Children
,
the
care
of
Educating
them
in
the
Fear
of
God
;
And
to
themselves
,
the
care
of
their
Salvation
,
by
preferring
it
before
all
Temporal
Blessings
.
Propose
to
your self
these
four
Obligations
,
as
the
indispensible
Rules
which
you
ought
always
to
have
before
your
Eyes
,
to
acquit
your self
faithfully
of
them
.
As
for
the
Dangers
,
use
all
your
Endeavors
absolutely
to
avoid
them
:
We
have
above
reduc'd
them
to
four
,
which
are
the
most
ordinary
Sources
of
all
,
both
Temporal
and
Spiritual
Miseries
,
which
happen
to
Marry'd
Persons
.
You
will
prevent
the
First
and
Third
,
by
placing
frequently
before
your
Eyes
that
Expression
of
Jesus
Christ
,
[
*
](A42886-e67260-b)
*
Qui
amat
patrem
aut
matrem
plus
quam
me
,
non
est
me
dignus
.
Mat.
10.
He
who
loves
his
Father
or
Mother
more
than
me
,
is
not
worthy
of
me
.
If
you
love
God
as
you
ought
,
you
will
love
him
above
all
things
,
that
is
,
more
than
any
thing
that
is
most
dear
to
you
in
the
World.
He
who
loves
him
not
in
this
manner
,
shall
never
be
worthy
to
possess
him
in
his
Eternal
Happiness
.
The
Wise
and
Children
must
be
lov'd
next
to
God
,
according
to
God
,
and
for
God.
The
Second
Danger
which
springs
from
the
Aversion
which
sometimes
arises
between
Marry'd
Persons
,
is
a
Mischief
which
is
easilier
prevented
than
cur'd
.
To
perform
both
the
one
and
the
other
,
there
is
no
better
Means
than
frequently
to
represent
unto
your self
that
excellent
Admonition
S.
Paul
gives
to
Men
,
[
*
](A42886-e67310-b)
*
Viri
diligite
uxores
vestras
sicur
&
Christus
dilexit
Ecclesiam
,
&
seipsum
tradidit
pro
ea
ut
sanctuicaret
eam
.
Ephes.
5.
To
love
their
Wives
as
Jesus
Christ
lov'd
the
Church
his
Spouse
,
for
whom
he
gave
himself
,
that
he
might
sanctifie
her
.
If
you
will
consider
well
this
Example
,
you
will
find
therein
a
perfect
Model
of
the
true
Love
Marry'd
Persons
ought
to
bear
to
their
Wives
,
which
ought
to
be
a
generous
Love
,
which
raises
them
above
their
Imperfections
,
to
support
them
with
Patience
,
and
to
cure
them
by
the
convenient
Means
which
Prudence
and
Charity
shall
suggest
to
them
,
if
they
have
a
real
desire
to
save
themselves
with
them
.
And
in
fine
,
You
shall
avoid
the
Fourth
Danger
,
which
comes
frome
the
Love
of
the
World
,
by
this
great
Advertisement
which
the
same
Apostle
gives
to
Marry'd
Persons
,
which
they
ought
always
to
revolve
in
their
Mind
.
[
*
](A42886-e67350-b)
*
Hoc
itaque
dico
fratres
,
tempus
breve
est
,
reliqumn
est
ut
&
qui
habent
uxores
tanquam
non
habentes
sint
,
&
qui
flent
tanquam
non
flentes
,
&
qui
gaudent
tanquam
non
gaudentes
&
qui
emunt
tanquam
non
possidentes
,
&
qui
utuntur
,
hoc
mundo
tanquam
non
utantur
,
Praeterit
enim
figura
hujus
mundi
.
1
Cor.
7.29
.
This
therefore
I
say
,
Brethren
,
the
time
is
short
,
it
remains
,
that
they
also
who
have
Wives
be
as
tho'
they
had
not
,
and
they
that
weep
as
tho'
they
wept
not
,
and
they
that
rejoyce
as
tho'
they
rejoyced
not
,
and
they
that
buy
as
tho'
they
possessed
not
,
and
they
that
use
the
World
as
tho'
they
us'd
it
not
;
for
the
figure
of
this
World
passeth
away
.
The
meaning
is
,
That
this
Life
being
short
,
we
must
make
use
of
these
Goods
with
much
moderation
,
and
as
by
the
by
,
not
fixing
our
Affection
upon
them
;
And
that
the
Goods
of
this
Life
having
more
of
appearance
than
solidity
,
it
is
a
great
folly
to
love
them
to
the
prejudice
of
those
of
the
other
Life
,
which
are
real
Goods
;
and
for
these
imaginary
and
perishable
Riches
,
to
put
ones
self
in
danger
of
losing
Eternal
Blessings
which
shall
never
end
,
and
by
losing
them
,
draw
upon
ones
self
an
Eternity
of
Miseries
.
CHAP.
XIII
.
Of
a
Single
Life
.
I
Speak
not
here
of
the
Single
Life
of
Priests
and
Religious
,
but
of
the
State
of
Continence
,
which
Persons
of
both
Sexes
sometimes
observe
in
the
World
;
which
may
happen
two
ways
,
by
Necessity
or
by
Election
.
By
Necessity
,
when
for
some
Cause
which
depends
not
on
us
,
as
Poverty
,
Infirmity
,
or
some
other
invincible
Impediment
,
a
Man
cannot
attain
to
a
good
Marriage
.
By
Election
,
when
by
deliberate
Purpose
one
renounces
the
State
of
Matrimony
,
to
live
in
a
perpetual
Continence
.
They
who
chance
to
be
oblig'd
to
Continence
by
the
former
Way
,
have
need
of
much
Vertue
,
to
save
themselves
in
a
State
wherein
they
remain
against
their
Will
.
1.
The
first
thing
to
be
done
,
is
strongly
to
resist
the
Vexation
their
Condition
obliges
them
to
.
They
ought
to
consider
,
that
it
is
God
who
by
his
Will
hath
plac'd
them
in
that
State
;
that
he
hath
done
it
for
good
Reasons
,
and
chiefly
for
their
Salvation
:
From
whence
it
follows
,
that
he
will
not
fail
to
bestow
on
them
,
all
the
Graces
necessary
to
observe
Continence
,
and
live
holily
in
their
Condition
.
Now
after
all
,
they
have
this
Advantage
,
which
is
found
in
none
of
the
other
States
,
to
be
fully
assur'd
that
their
Vocation
comes
from
God
,
and
by
consequence
nothing
will
be
wanting
on
his
part
,
to
effect
their
Salvation
in
the
State
wherein
God
hath
plac'd
them
.
2.
Being
convinc'd
of
these
Truths
,
they
must
perform
a
Second
thing
,
which
is
,
as
it
is
ordinarily
said
,
make
a
Vertue
of
Necessity
,
by
doing
thro'
a
voluntary
acceptance
of
their
State
,
what
they
would
have
done
by
choosing
it
freely
,
if
they
had
had
their
Wish
;
That
is
to
say
,
they
must
embrace
their
Condition
as
coming
from
the
Hand
of
God
,
and
consecrate
to
him
their
Chastity
,
as
a
Present
he
requires
of
them
,
which
may
be
as
pleasing
to
him
as
if
they
had
offer'd
it
by
their
express
and
proper
Motion
.
3.
After
they
have
thus
voluntarily
accepted
the
Condition
God
hath
plac'd
them
in
,
they
must
propose
to
live
holily
therein
,
and
use
the
necessary
Means
for
that
End
,
which
are
the
same
we
are
about
to
give
to
them
who
make
choice
of
it
by
their
own
proper
Will
.
I
come
now
to
those
who
voluntarily
prefer
the
State
of
Continence
before
that
of
Marriage
,
and
I
say
they
have
need
of
many
Advertisements
,
which
I
beseech
you
,
Theotime
,
to
weigh
well
if
you
be
of
that
number
.
The
First
is
,
to
Examin
well
the
Motive
which
induces
you
to
embrace
this
Choice
,
and
the
Life
you
would
lead
in
that
Condition
:
For
,
if
you
only
make
choice
of
the
State
of
Continence
to
avoid
the
Troubles
and
Perplexity
of
Marriage
,
and
if
you
would
live
in
that
Condition
with
all
the
liberty
a
Man
gives
himself
in
Marriage
,
to
take
therein
all
your
Pleasures
,
to
converse
with
Women
,
and
be
as
much
in
Divertisements
and
worldly
Company
as
if
you
were
Marry'd
,
it
is
certain
your
Choice
is
worth
nothing
;
it
is
a
Snare
the
Devil
lays
for
you
,
to
make
you
fall
into
an
infinite
number
of
Sins
against
Chastity
,
from
which
it
is
impossible
to
preserve
your self
amidst
Pleasures
,
and
so
many
Dangers
and
Occasions
.
If
you
will
choose
well
the
State
of
Continence
,
and
according
to
God
,
you
must
embrace
it
by
a
Motive
of
Piety
,
that
is
,
to
please
God
more
in
that
State
,
and
to
effect
your
Salvation
better
.
This
is
the
sole
and
only
Intention
you
ought
to
have
in
choosing
so
perfect
a
State
as
that
,
and
they
who
have
it
not
cannot
,
but
have
embrac'd
it
on
an
ill
Account
,
and
with
danger
of
concluding
miserably
therein
.
Wherefore
,
Theotime
,
Examin
seriously
that
which
you
have
,
be
careful
of
being
deceiv'd
in
it
;
be
solicitous
to
confer
with
some
wise
and
pious
Person
about
it
.
Secondly
,
When
you
shall
be
assur'd
of
your
Intention
,
you
must
come
to
the
Means
to
acquit
your self
well
of
that
State
,
whereof
the
first
is
to
know
perfectly
the
Greatness
of
it
,
the
Advantages
,
and
the
Dangers
.
As
for
the
Greatness
,
I
shall
not
insist
here
to
Discourse
of
what
the
Fathers
have
said
of
the
State
of
Continence
,
because
that
would
be
endless
;
it
suffices
to
say
,
that
this
State
surpasses
much
that
of
Marriage
;
And
altho'
that
be
good
and
holy
,
as
well
by
its
Institution
,
which
comes
from
God
,
as
for
other
Reasons
we
have
spoken
of
above
,
the
State
of
Continence
is
yet
better
,
and
much
more
holy
.
It
surpasses
that
of
Marriage
,
as
a
Father
of
the
Church
says
,
[
*
](A42886-e67530-b)
*
Utriusque
rei
congrua
discretione
momenta
pensantes
tantum
dicimus
à
sanctis
nuptiis
sanctam
virginitatem
merito
potiore
distare
,
quantum
distant
à
bonis
meliora
,
ab
humilibus
celsa
,
à
terrenis
coelestia
,
à
beatis
beatiora
à
sanctis
sanctiora
.
S.
Fulg.
lib.
de
Virgin.
as
much
as
better
things
surpass
less
good
;
as
things
above
,
those
which
are
below
,
as
much
as
Celestial
surpass
Terrestrial
,
the
more
happy
and
holy
those
which
have
less
Sanctity
and
Holiness
.
The
Advantages
of
this
State
are
great
,
[
*
](A42886-e67570-b)
*
Qui
fine
uxore
est
solicitus
est
quae
Domini
sunt
,
quomodo
placeat
Deo
,
&
mulier
innupta
&
virgo
cogitat
quae
Domini
sunt
,
ut
sit
sancta
corpore
&
spiritu
.
1
Cor.
7.
St.
Paul
hath
compris'd
them
in
few
words
,
when
he
said
,
That
they
who
were
unmarry'd
had
their
Minds
more
free
and
disengag'd
from
worldly
Affairs
,
have
better
Means
to
think
upon
God
,
to
please
him
,
and
to
sanctific
themselves
both
in
Body
and
Mind
.
The
Obligations
of
the
same
State
are
no
less
than
its
Advantages
.
It
obligeth
to
two
great
Vertues
,
the
practice
of
which
are
very
difficult
,
Chastity
and
Humility
.
Chastity
doth
not
only
oblige
to
abstain
from
the
Pleasures
which
Matrimony
may
render
lawful
,
but
also
to
preserve
an
absolute
,
entire
,
and
perfect
Purity
of
Mind
and
Body
,
and
to
fly
afar
off
from
whatsoever
may
in
the
least
wound
Modesty
in
Thought
,
Word
,
or
Deed.
And
Humility
obliges
them
to
preserve
themselves
carefully
from
falling
into
Vanity
,
or
having
any
good
Opinion
or
Presumption
of
themselves
for
the
illustrious
Vertue
of
Virginal
Chastity
.
These
two
Vertues
ought
to
be
inseparable
,
and
they
have
so
great
a
connection
one
with
another
,
that
S.
Fulgentius
calls
them
by
the
same
Name
,
S.
Fulgen.
de
Virginitate
.
saying
,
That
Humility
is
the
Virginity
of
the
Mind
;
and
that
it
is
so
necessary
for
that
of
the
Body
,
that
Corporal
Chastity
advantages
nothing
without
that
of
the
Mind
,
it
being
certain
,
that
Marry'd
Persons
shall
be
Sav'd
without
observing
Corporal
Virginity
,
and
that
Virgins
shall
not
without
the
Spiritual
,
which
is
Humility
.
From
these
two
great
Obligations
it
is
easie
to
judge
of
the
Dangers
of
that
State
;
they
are
as
great
as
these
two
Vertues
are
difficult
to
practise
,
and
to
joyn
together
;
and
the
Enemy
of
our
Salvation
employs
all
his
Endeavors
against
Virgins
,
to
make
them
lose
both
the
one
and
the
other
.
This
is
also
the
Judgment
of
that
great
Saint
,
who
says
,
[
*
](A42886-e67650-b)
*
Utramque
Diabolus
persequitur
,
utramque
callidis
consiliis
insectatur
,
sed
virginitatem
carnis
per
hominem
nititur
praeripere
,
cordis
virginitatem
per
seipsum
conatur
auferre
:
nam
plerumque
ad
hoc
carnis
virginitatem
quae
exterior
est
,
non
impugnat
ut
illius
quae
potior
est
fundamenta
suffodiat
,
&c.
Et
cum
certamini
manifesto
cedit
,
ad
hoc
se
victum
demonstrat
,
ut
vincat
,
&c.
Evidentibus
quippe
vitiis
provocat
dum
virginitatem
carnis
im
pugnat
:
in
quibus
si
palam
superetur
,
illico
superbiam
perniciosissime
jaculatur
,
&
vitiorum
author
in
eo
quod
vincere
non
potest
vitiis
suis
,
vincit
virtutibus
alienis
.
S.
Fulgent
.
ibid.
That
the
Devil
assaults
strongly
these
two
Vertues
in
Virgins
of
both
Sexes
,
and
when
he
cannot
carry
away
the
first
by
Temptations
,
he
endeavors
to
ravish
the
second
by
Illusions
.
He
also
adds
,
That
sometimes
he
attacks
not
so
strongly
the
Chastity
of
the
Body
,
that
he
may
more
easily
prevail
over
that
of
the
Mind
,
which
is
more
considerable
;
That
he
lets
himself
be
overcome
in
the
Temptations
of
the
Flesh
,
that
by
this
Victory
he
may
instill
Pride
into
the
Mind
of
him
who
hath
overcome
,
and
that
not
being
able
to
conquer
Virgins
by
open-fac'd
Vice
,
which
he
inspires
into
them
,
he
gains
them
by
sins
which
he
draws
from
their
own
Vertue
.
It
behoveth
you
therefore
,
Theotime
,
to
be
admonish'd
of
these
Dangers
,
that
they
may
not
divert
you
from
embracing
the
State
of
Continence
,
if
you
be
inclin'd
thereunto
by
a
good
Motive
,
such
as
we
have
spoken
of
;
for
if
it
be
true
,
that
the
Persecution
against
Virgins
is
great
,
it
is
yet
more
true
,
that
the
Grace
of
God
is
stronger
to
defend
and
preserve
them
;
and
that
God
by
his
Goodness
fails
not
to
assist
with
his
powerful
Favors
,
those
who
embrace
so
difficult
a
State
,
to
Serve
him
more
perfectly
,
and
who
seek
all
the
necessary
Means
to
discharge
themselves
well
,
whereof
the
first
is
that
which
we
have
spoken
of
,
that
is
,
to
know
well
the
Greatness
,
the
Obligations
and
the
Dangers
of
that
State.
The
other
Means
which
he
must
practise
after
this
,
are
Prayer
,
and
Meditation
upon
holy
things
,
Labor
,
and
all
those
others
we
have
shewn
above
in
Part
3.
Chap.
8.
to
conserve
Chastity
;
and
also
those
we
have
given
to
conserve
Humility
,
in
Part
4.
Chap.
22.
CHAP.
XIV
.
Most
important
Advices
for
young
Persons
,
who
begin
to
enter
into
the
World.
THE
Sacred
Scripture
in
the
Second
Book
of
Machabees
,
[
*
](A42886-e67800-b)
*
Et
dedit
illis
legem
ne
obliviscerentur
praecepta
Domini
,
&
ut
non
exerrarent
mentibus
videntes
simulacra
argentea
&
aurea
&
ornamenta
eorum
,
&
alia
hujusmodi
,
dicens
,
hortabatur
ne
legem
amoverent
à
corde
suo
.
2
Machab.
2.
He
gave
them
the
Law
,
that
is
,
the
Scripture
,
that
they
might
not
forget
the
Commandments
of
God
,
nor
fall
into
Error
,
seeing
the
Idols
of
Gold
and
Silver
,
with
all
their
Ornaments
.
And
in
telling
them
many
such
like
things
,
he
exhorted
them
that
they
should
never
let
the
Law
of
God
be
remov'd
from
their
Hearts
.
What
that
holy
Prophet
did
in
that
Occasion
concerning
the
Jews
,
I
ought
to
perform
here
is
respect
of
you
,
dear
Theotime
,
and
with
as
much
necessity
.
Having
conducted
you
even
to
the
end
of
Youth
,
which
ordinarily
is
spent
in
Studies
,
or
other
Employments
convenient
for
that
Age
;
and
considering
you
in
this
time
about
to
enter
into
some
State
of
Life
,
I
am
oblig'd
to
admonish
you
of
many
things
at
that
Entrance
,
and
to
arm
you
with
good
Advertisements
against
the
Dangers
you
will
find
in
the
World
,
where
you
will
meet
with
no
less
Hazards
than
the
Jews
did
in
the
Captivity
of
Babylon
:
It
is
a
Place
where
you
will
have
many
Occasions
of
forgetting
God
,
and
of
runing
your self
.
For
this
reason
I
exhort
you
with
the
Prophet
to
have
a
care
of
your self
,
that
the
Law
of
God
may
never
be
taken
out
of
your
Heart
.
For
this
end
I
have
prepar'd
for
you
the
following
Advices
which
I
beseech
you
to
read
with
much
attention
,
as
most
important
for
your
Salvation
.
ADVICE
I.
That
the
time
of
issuing
out
of
Youth
,
and
entring
into
the
World
,
is
the
most
dangerous
of
all
the
Life
,
and
many
are
shipwreckt
therein
.
This
is
the
first
Advertisement
I
give
you
,
and
which
I
wish
may
be
deeply
engraven
in
the
Minds
of
all
young
People
,
to
make
them
very
much
stand
in
fear
of
so
slippery
a
Step
,
and
so
dangerous
a
Place
for
their
Age
,
where
many
run
misfortunately
into
Ruin.
It
is
there
where
the
Devil
waits
for
them
,
and
where
he
hopes
his
Attempts
will
not
be
vain
and
unprofitable
:
He
finds
then
all
the
possible
Advantages
to
withdraw
them
from
Vertue
,
if
before
they
have
been
bred
up
therein
,
or
engage
them
more
deeply
in
Vice
;
The
Liberty
they
begin
to
enjoy
,
the
Idleness
whereinto
they
easily
fall
at
that
time
,
the
greater
Occasions
they
have
of
committing
III
,
the
easier
Means
they
have
to
give
themselves
to
Merriment
and
take
their
Pleasures
,
the
new
Companies
which
they
frequent
,
where
they
soon
learn
the
Spirit
of
the
World
,
Vanity
,
Pride
,
love
of
Pleasures
,
the
Maxims
of
the
World
,
the
Imitation
of
the
Wicked
,
and
the
entire
corruption
of
Manners
;
the
Sentiments
of
Vertue
which
they
had
learnt
in
their
Youth
,
are
easily
dislipated
;
those
seem
now
fit
only
for
Children
,
they
think
they
must
have
a
more
refin'd
and
elevated
Spirit
,
they
contemn
what
they
esteem'd
before
,
the
most
pious
Resolutions
appear
to
them
the
Effects
of
Simplicity
;
and
from
thence
springs
the
ruin
of
Vertue
,
and
the
entire
corruption
of
their
Manners
,
which
follows
that
of
the
Mind
.
This
Truth
is
very
manifest
,
Experience
makes
it
daily
appear
,
to
the
great
regret
of
those
whom
the
Salvation
of
Youth
moves
never
so
little
.
S.
Augustin
had
made
trial
of
this
to
his
great
Damage
,
as
he
himself
deplores
it
in
his
Confessions
,
where
he
says
,
That
Domestick
Affairs
,
having
made
him
leave
off
his
Studies
[
*
](A42886-e67950-b)
*
Sed
ubi
sexto
illo
decimo
anno
interposito
otio
,
ex
necessitate
domestica
feriatus
ab
omni
schola
,
cum
parentibus
esse
coepi
,
excesserunt
caput
meum
vepres
libidinum
,
&
nulla
erat
eradicans
manus
.
S.
Aug.
lib.
2.
Confess
.
cap.
3.
at
the
Age
of
Sixteen
,
and
return
to
his
Fathers
House
,
Vices
and
wanton
Pleasures
began
,
as
he
himself
says
,
to
grow
above
his
Head
,
as
Briers
in
a
neglected
Ground
,
and
to
be
multiply'd
so
much
more
as
there
was
no
discreet
Hand
to
weed
them
out
.
And
I
would
to
God
he
had
not
had
so
many
Companions
in
his
Misfortune
,
but
the
multitude
of
them
is
innumerable
,
particularly
amongst
young
People
,
who
have
any
Advantage
above
others
in
their
Condition
or
Fortune
.
There
are
few
found
who
imitate
the
holy
Man
Toby
,
whom
all
young
Persons
ought
to
take
for
their
Example
and
Model
in
that
time
;
concerning
whom
the
Scripture
observes
so
expresly
,
and
on
purpose
,
[
*
](A42886-e68010-b)
*
Cumque
esset
junior
omnibus
in
tribu
Nephthali
,
nihil
tamen
puerile
gessit
in
opere
.
Denique
cum
irent
omnes
ad
vitulos
aureos
quos
Jeroboam
fecerat
,
hic
solus
fugiebat
consortia
omnium
&
pergebat
in
Jerusalem
ad
Templum
Domini
,
&
ibi
adorabat
Dominum
Deum
Israel
.
Tob.
1.
That
in
his
Youth
he
acted
nothing
Childish
;
and
that
all
his
Fellow-Citizens
going
to
adore
the
Idols
,
he
withdrew
himself
from
their
Company
,
and
went
alone
to
Jerusalem
to
adore
the
true
God
,
not
permitting
himself
to
be
corrupted
by
the
Example
of
others
.
O
what
an
excellent
Pattern
is
this
for
young
People
,
who
enter
into
the
World
,
and
which
they
ought
frequently
to
place
before
their
Eyes
,
as
being
propos'd
by
the
Holy
Ghost
for
that
intent
.
Altho'
there
are
few
who
imitate
this
Example
,
yet
there
are
some
;
God
hath
always
his
Servants
,
he
reserves
some
for
himself
,
who
bend
not
their
Knees
before
Baal
,
who
permit
not
themselves
to
be
corrupted
by
the
Contagion
of
the
World.
To
the
end
,
Theotime
,
you
may
be
of
that
number
,
do
I
give
you
this
so
necessary
,
and
little
known
Admonition
,
and
continue
the
following
Advices
.
ADVICE
II.
That
the
chief
care
of
young
Men
,
who
enter
into
the
World
,
ought
to
be
to
conserve
the
Sentiments
and
Practices
of
Piety
which
they
have
observ'd
in
their
Youth
.
The
reason
of
this
Advice
is
,
because
the
first
source
of
the
Disorder
of
young
Persons
in
that
time
,
spring
from
the
change
of
the
Sentiments
they
have
concerning
Piety
,
as
we
have
said
,
and
abandoning
the
Practices
they
observ'd
before
,
as
ordinary
Prayer
,
reading
pious
Books
,
frequenting
the
Sacraments
,
Conversation
with
vertuous
Persons
,
and
chiefly
Conference
with
a
discreet
Confessor
.
Wherefore
I
tell
you
,
Theotime
,
that
the
prime
care
you
ought
to
have
at
that
time
,
is
to
conserve
the
Sentiments
of
Vertue
which
you
have
receiv'd
,
and
the
practice
of
those
you
have
been
instructed
in
.
As
for
the
Sentiments
,
know
that
Vertue
is
always
one
and
the
same
,
and
in
whatsoever
Age
or
Occasion
you
be
in
,
you
are
still
oblig'd
to
consecrate
your self
to
God
,
to
obey
and
serve
him
faithfully
.
As
for
the
Practices
remember
,
that
if
you
be
oblig'd
to
Vertue
,
you
are
also
oblig'd
in
like
manner
to
all
the
necessary
Means
to
acquire
and
conserve
it
;
such
are
the
Practices
we
have
spoken
of
above
.
Wherefore
I
advise
you
,
as
a
thing
most
important
for
your
Salvation
,
not
to
desist
from
them
;
if
you
leave
them
off
,
you
ruin
your self
in
Vice.
Be
diligent
in
Praying
,
in
Reading
good
Books
,
in
frequenting
the
Sacraments
,
in
Conversing
with
vertuous
Persons
,
and
chiefly
in
discovering
your
Conscience
to
a
discreet
Ghostly
Father
,
whether
to
him
who
directed
you
before
,
if
you
can
have
him
,
for
that
is
always
best
,
or
to
another
.
It
is
in
this
that
all
young
People
are
defective
at
that
time
.
From
the
time
they
begin
to
know
themselves
,
they
will
not
discover
themselves
to
any
Person
;
they
fly
from
those
who
may
keep
them
in
the
good
Path
,
or
set
them
right
when
they
are
gone
astray
,
which
is
the
cause
why
they
remove
themselves
so
so
far
from
them
,
and
often
never
,
or
too
late
return
to
them
.
Act
not
in
this
manner
,
Theotime
,
call
to
mind
that
St.
Augustin
attributes
to
this
Cause
the
Disorder
he
fell
into
at
the
end
of
his
Studies
,
because
he
had
no
one
to
take
care
to
root
out
the
Vices
which
then
grew
in
his
Soul.
Forget
not
also
what
the
Scripture
recounts
of
King
Joas
,
That
he
was
vertuous
as
long
as
he
was
instructed
by
the
High
Priest
Joiada
,
ADVICE
.
III.
That
young
Men
must
fly
carefully
wicked
Company
,
and
particularly
that
of
young
vicious
Persons
of
their
Profession
.
The
first
Snare
the
Devil
sets
at
that
time
for
the
Salvation
of
young
People
,
[
*
](A42886-e68290-b)
*
Fili
mi
,
si
te
lactaverint
peccatores
,
ne
acquiescas
eis
.
Si
dixerint
veni
nobiscum
,
&c.
ne
ambules
cum
eis
.
Prov.
1.
They
tell
them
they
must
do
as
others
do
;
Complacence
moves
them
,
and
Shame
hinders
them
from
contradicting
:
Thus
they
find
themselves
overcome
and
perverted
in
a
small
time
.
O
God
,
Theotime
,
who
will
deliver
you
from
this
so
great
and
so
present
a
Danger
!
Stand
mightily
in
fear
of
this
Precipice
,
if
you
desire
your
Salvation
;
you
can
never
sufficiently
apprehend
the
Danger
.
Beseech
God
daily
that
he
would
deliver
you
;
Stand
upon
your
guard
to
avoid
them
,
or
retire
from
them
when
you
shall
fall
amongst
them
.
Amongst
wicked
Company
have
a
care
chiefly
of
those
of
your
own
Profession
;
you
will
meet
with
them
more
frequently
,
you
will
have
more
trouble
to
resist
them
;
we
easilier
permit
our selves
to
be
won
by
those
that
are
like
us
.
[
a
](A42886-e68340-b)
a
Postquam
autem
obiit
Joiada
,
ingressi
sunt
principes
Juda
,
&
adoraverunt
Regem
.
Qui
delinitus
obsequiis
eorum
acquievit
eis
.
Et
dereliquerunt
templum
domini
Dei
patrum
suorum
.
Paral.
24.
King
Joas
,
who
had
liv'd
so
holily
during
his
Youth
,
under
the
Conduct
of
the
High
Priest
Joiada
,
was
preverted
by
his
Courtiers
,
so
as
by
their
solicitation
to
fall
into
Idolatry
.
Stand
upon
your
guard
,
I
say
,
that
at
least
you
may
not
be
corrupted
by
them
,
altho'
you
cannot
absolutely
avoid
the
meeting
with
such
Company
:
For
this
reason
fly
their
Conversation
as
much
as
you
can
;
when
you
cannot
avoid
them
,
stay
not
long
with
them
,
find
some
Means
to
break
off
fairly
from
them
.
O
Theotime
,
how
happy
would
you
be
,
if
after
this
so
dangerous
a
time
of
Youth
,
you
might
truly
say
as
King
David
,
[
b
](A42886-e68390-b)
b
Funes
peccatorum
circumplexi
sunt
me
,
&
legem
tuam
non
sum
oblitus
.
Psal.
117.
Protexisti
me
à
conventu
malignantium
,
à
multitudine
operantium
iniquitatem
.
Psal.
65.
The
Snares
of
Sinners
have
environ'd
me
,
thou
hast
preserv'd
me
,
O
God
,
from
the
Assembly
of
the
Wicked
,
and
from
the
multitude
of
those
who
work
Iniquity
.
ADVICE
IV.
That
they
must
apply
themselves
quickly
to
some
Labor
,
which
may
employ
their
Time
,
and
make
them
avoid
Idleness
,
which
is
then
most
dangerous
,
and
more
than
at
any
other
time
.
Idleness
is
the
greatest
cause
of
the
Dissoluteness
of
young
Men
when
they
have
finish'd
their
Studies
.
It
is
the
Mother
of
Vices
,
and
very
hard
to
be
avoided
at
that
time
.
Nature
of
her self
is
inclin'd
to
it
,
and
most
of
all
in
Youth
,
after
Labor
,
and
a
Labor
perform'd
with
some
Restraint
,
such
as
is
that
of
Study
,
or
other
Employments
of
young
Men.
For
this
reason
when
they
begin
to
enjoy
Liberty
,
and
to
be
Masters
of
themselves
,
they
give
reins
to
Idleness
with
so
much
less
Restraint
as
they
have
a
long
time
sighed
after
it
,
and
know
not
the
necessity
of
Labor
at
that
time
,
nor
the
great
Damages
Idleness
will
bring
to
them
.
In
this
slothfulness
Vice
and
ill
Habits
grow
up
in
a
short
time
,
as
it
happen'd
to
S.
Augustin
.
They
think
of
nothing
but
Play
and
Pastimes
,
following
all
their
Pleasures
,
seeking
after
Companions
,
and
all
the
Occasions
of
destroying
themselves
.
To
avoid
this
Disorder
,
Theotime
,
I
advise
you
to
have
a
great
care
to
fly
at
that
time
this
so
pernicious
an
Idleness
.
Apply
your self
betimes
to
a
regular
Labor
,
and
chiefly
to
that
which
is
necessary
for
you
,
to
make
you
capable
and
expert
in
the
Profession
you
embrace
;
you
are
oblig'd
to
it
in
Conscience
and
in
the
sight
of
God.
Add
thereto
the
Studies
proper
to
improve
your
Mind
,
as
that
of
History
,
as
well
Sacred
as
Profane
,
Chronology
,
Geography
,
proper
Language
,
good
Authors
,
and
other
like
Studies
,
which
are
both
honest
,
profitable
,
and
pleasing
.
If
you
will
take
pains
,
you
will
find
Means
enough
to
employ
your
time
well
;
and
besides
the
Profit
of
your
Labor
,
you
will
find
therein
most
perfect
Pleasures
and
Satisfaction
of
Mind
,
ADVICE
V.
That
young
People
ought
to
have
a
care
of
avoiding
three
ordinary
Causes
of
their
Ruin
at
that
time
,
Play
,
Wine
,
and
Impurity
.
These
are
the
three
great
Rocks
on
which
at
this
time
young
People
split
,
and
to
which
Idleness
and
Company
bring
them
,
and
cause
their
Shipwreck
.
Some
are
lost
by
the
irregular
love
of
Gaming
,
which
occasions
an
excessive
loss
of
Time
,
prodigality
of
their
Means
,
Vexation
and
Despair
,
and
casts
them
frequently
into
Extremities
.
Others
by
the
excess
of
Wine
and
good
Cheer
,
which
they
seek
then
as
their
chiefest
Happiness
,
and
which
besides
the
ruin
of
their
Health
and
Fortunes
,
is
frequently
the
cause
of
sad
Mischiefs
.
Others
,
and
the
greatest
part
,
by
the
detestable
Sin
of
Impurity
,
which
so
universally
possesses
young
People
,
and
principally
at
that
time
,
and
often
by
all
these
together
.
I
beseech
you
,
dear
Theotime
,
in
the
Name
of
God
,
to
observe
attentively
these
three
Evils
,
as
the
three
Precipices
you
are
to
avoid
at
that
time
.
See
what
we
have
said
above
of
each
of
these
in
Part
3.
Chap.
8.
and
in
Part
4.
Chap.
20.
Use
all
possible
Endeavors
to
fly
them
,
and
be
confident
,
that
upon
this
Flight
depends
all
your
Good
and
Salvation
.
ADVICE
VI.
That
they
must
avoid
at
that
time
Irresolution
concerning
the
State
they
ought
to
choose
,
and
after
the
Choice
,
not
easily
,
nor
without
great
reason
,
change
.
This
is
also
an
Advice
of
much
importance
for
young
Persons
,
when
they
are
at
the
time
of
choosing
a
Condition
of
Life
,
not
to
be
too
long
unresolv'd
.
The
reason
is
,
that
this
Irresolution
hinders
them
from
applying
themselves
to
any
setled
Labor
;
it
makes
them
lose
much
time
,
which
might
be
usefully
employ'd
;
it
exposes
them
to
many
Temptations
,
oftentimes
to
Sadness
and
Discontent
;
and
when
it
continues
long
,
it
renders
them
unfit
for
any
thing
that
's
good
all
the
rest
of
their
Life
,
as
we
daily
see
.
He
must
then
Resolve
in
good
time
on
the
State
he
will
embrace
,
observing
nevertheless
in
this
Resolution
the
Conditions
we
have
spoken
of
above
.
But
after
the
Resolution
seriously
taken
,
he
ought
to
avoid
Inconstancy
and
Change
,
which
is
yet
a
greater
Mischief
than
the
first
Irresolution
.
The
Evils
which
this
Inconstancy
causes
in
a
young
Man
,
cannot
be
sufficiently
express'd
:
The
Devil
makes
use
of
it
to
cast
him
into
Melancholy
,
Vexation
,
and
Disquiet
;
from
thence
into
a
long
Idleness
,
to
make
him
lose
unprofitably
the
best
part
of
his
Life
,
and
hinder
him
from
making
himself
capable
of
any
good
Employment
.
He
there
takes
occasion
of
moving
him
to
Impatience
,
to
a
Distast
of
Vertue
,
to
a
Loosness
in
the
Exercise
of
Piety
,
and
of
casting
him
into
great
Temptations
,
and
often
deeply
into
Vice.
This
made
the
Wiseman
say
,
he
who
changes
his
Resolution
,
is
like
a
Bird
which
leaves
her
Nest
:
For
as
that
Bird
finds
neither
Repose
nor
Security
,
flying
up
and
down
without
meeting
with
any
Resting-place
,
exposing
her
Life
to
many
Dangers
;
so
an
unconstant
Man
finds
no
Quiet
,
but
exposes
his
Soul
to
many
Hazards
.
Avoid
then
,
Theotime
,
this
inconstancy
of
Resolution
;
and
if
you
be
disturb'd
with
it
,
be
assur'd
that
you
undergo
a
very
dangerous
Evil
,
and
a
great
Temptation
.
This
Mischief
is
frequently
the
Punishment
of
the
Sins
of
Youth
;
wherefore
humble
your self
before
God
,
and
beg
of
him
that
he
would
deliver
you
by
his
Grace
,
and
bestow
on
you
a
Constancy
of
Mind
to
continue
in
his
Will
.
Make
a
good
Resolution
in
the
manner
we
have
said
,
maturely
,
and
with
advised
Counsel
;
and
when
that
comes
into
your
Mind
,
if
there
happen
any
great
Reason
for
changing
your
Resolution
,
trust
not
to
your
own
Judgment
,
but
to
that
of
discreet
Persons
;
and
in
expecting
their
Counsel
remain
still
in
your
former
Resolution
,
and
continue
the
Exercises
you
perform'd
to
prepare
your self
for
it
,
until
by
discreet
Counsel
you
find
an
absolute
Reason
to
change
.
ADVICE
VII
.
That
young
Men
ought
to
foresee
the
Dangers
and
Obligations
of
their
Profession
,
and
firmly
purpose
to
avoid
those
Dangers
,
and
acquit
themselves
of
their
Obligations
,
and
live
in
their
Profession
like
vertuous
Men
,
and
according
to
God.
I
have
spoken
above
of
the
Dangers
and
Obligations
of
divers
States
,
that
I
might
give
you
this
Precaution
,
and
make
you
take
this
Resolution
.
Now
I
speak
not
of
a
slight
Foreseeing
,
nor
of
a
short
Resolution
,
but
of
a
serious
and
well
meditated
Foresight
,
and
of
a
long
and
often
repeated
Resolution
.
But
to
render
it
effcacious
,
forget
not
to
joyn
to
it
Prayer
,
and
to
beseech
God
frequently
,
that
he
would
assist
you
with
his
holy
Grace
,
to
avoid
the
Dangers
you
meet
with
in
the
World
,
and
discharge
your self
of
the
Duty
of
a
true
Christian
in
your
Profession
,
and
also
of
the
particular
Obligations
it
imposes
on
you
.
ADVICE
VIII
.
That
they
must
accustom
themselves
betimes
not
to
be
asham'd
of
Vertue
,
nor
of
performing
the
Actions
thereof
.
When
you
shall
be
arm'd
and
fortifi'd
against
all
the
former
Obstacles
,
there
will
remain
yet
one
for
you
to
encounter
with
,
which
is
that
misfortunate
Shame
one
frequently
has
for
Vertue
:
The
World
is
so
corrupted
,
that
Vertue
is
become
the
Object
of
Shame
and
Confusion
,
particularly
amongst
young
Persons
.
For
this
reason
I
advertise
you
to
accustom
your self
betimes
to
surmount
that
foolish
Shame
.
It
is
most
criminal
in
the
sight
of
God
,
to
blush
at
his
Service
;
and
he
will
not
acknowledge
those
for
his
Servants
,
who
have
blush'd
to
perform
his
Commandments
.
You
must
resist
this
Shame
,
Theotime
,
with
all
your
power
,
there
is
only
a
little
trouble
in
the
beginning
;
you
must
declare
you
self
quickly
,
praising
Good
,
and
blaming
Evil
,
and
perform
freely
the
Actions
of
a
vertuous
Man
,
without
ostentation
,
not
concerning
your self
at
what
the
World
may
say
or
think
of
it
,
but
only
regarding
God
and
the
Duty
of
a
Christian
.
See
what
we
have
said
of
this
Subject
in
Part
3.
Chap.
5.
ADVICE
IX
.
That
they
must
have
a
care
to
embrace
a
solid
and
real
Vertue
,
and
not
an
apparent
and
deceitful
Piety
.
This
also
,
Theotime
,
is
an
eminent
Danger
which
you
will
find
in
the
World
,
wherein
being
resolv'd
to
live
vertuously
,
you
may
be
deceiv'd
in
the
choice
of
Piety
,
leaving
solid
and
real
Vertue
,
to
embrace
a
false
and
imaginary
Devotion
,
which
oftentimes
is
more
dangerous
than
barefac'd
Vice
,
yet
nevertheless
very
common
amongst
Men
of
all
States
,
even
amongst
Ecclesiastics
and
Regulars
.
The
First
is
of
those
who
addict
themselves
only
to
the
exterior
Shew
of
Piety
,
The
Second
is
of
those
who
give
themselves
to
the
Works
of
Counsel
,
The
Third
is
of
those
,
The
Fourth
is
of
those
who
observe
the
things
of
Obligation
which
are
common
to
all
Christians
,
I
should
be
too
long
if
I
should
handle
all
sorts
of
false
Piety
;
That
you
may
comprehend
them
briefly
,
Theotime
,
I
shall
advise
you
not
to
embrace
a
proud
and
arrogant
Vertue
,
which
despises
others
,
which
can
suffer
nothing
,
which
takes
notice
of
the
Faults
of
others
,
but
acknowledges
not
its
own
.
Nor
a
sad
and
melancholy
Vertue
,
which
makes
it self
troublesom
and
difficult
to
all
,
severe
to
others
,
mild
to
it self
;
ready
to
blame
,
but
never
to
excuse
,
even
when
there
is
great
reason
.
Nor
a
singular
Vertue
,
which
sequesters
it self
from
the
Ways
of
others
,
to
follow
extraordinary
Practices
,
new
Devotions
,
affected
Singularities
,
which
are
often
the
Effects
of
a
secret
and
great
Presumption
.
Nor
a
mean
,
silly
,
and
childish
Vertue
,
which
trembles
where
it
ought
not
to
fear
,
stands
in
dread
where
it
ought
not
to
doubt
,
which
makes
a
scruple
of
things
which
are
not
Sins
,
and
no
difficulty
of
those
which
are
.
Nor
on
the
contrary
,
a
rash
,
and
too
bold
a
Vertue
,
which
under
pretext
of
not
committing
great
Crimes
,
gives
it self
liberty
for
all
other
Sins
,
which
is
a
great
Error
,
because
he
who
contemns
little
Faults
,
shall
fall
into
great
ones
.
Nor
an
imprudent
and
indiscreet
Vertue
,
which
takes
no
care
of
many
Fults
which
offend
their
Neighbor
,
and
which
destroys
more
by
its
ill
Conduct
,
than
it
edifies
by
the
Good
it
does
.
Nor
a
human
and
politick
Vertue
,
which
acts
Good
for
worldly
Considerations
,
to
please
some
one
,
to
be
esteem'd
,
to
obtain
some
Design
;
briefly
,
which
regards
its
self
in
all
things
it
performs
.
Nor
an
interessed
Vertue
,
which
addicts
it self
to
Good
by
reason
of
the
Benefit
it
receives
from
it
,
and
its
Temporal
Advancement
.
Nor
a
remiss
Vertue
or
of
short
continuance
,
which
is
dejected
by
the
least
Obstacle
,
which
desists
from
doing
well
,
and
returns
back
because
of
the
Difficulties
it
encounters
therein
.
Be
cautious
to
avoid
all
these
sorts
of
Vertues
,
Theotime
,
or
rather
all
the
Faults
which
destroy
Vertue
;
labor
to
shun
them
,
and
acquire
the
contrary
Qualities
.
Let
your
Vertue
be
humble
in
it self
,
sweet
and
charitable
towards
others
,
no-wise
singular
;
which
loves
the
Order
of
the
Church
,
and
Conduct
of
its
Pastors
;
rational
,
that
is
,
neither
too
fearful
nor
too
bold
;
discreet
in
its
Actios
,
disinteressed
in
its
Pretensions
,
which
seeks
only
to
please
God
,
and
to
perform
Good
only
for
his
sake
;
generous
in
the
midst
of
Impediments
,
and
persevering
when
surrounded
with
Difficulties
.
ADVICE
X.
That
young
Persons
ought
to
fix
themselves
more
and
more
in
the
solid
Sentiments
of
Faith
and
Religion
.
This
is
also
a
very
necessary
Admonition
,
because
Faith
is
the
solid
Ground-work
of
Piety
,
and
without
her
[
*
](A42886-e69160-b)
*
Sine
fide
impossibile
est
placere
Deo.
Heb.
12.
Domus
Dei
credendo
fundatur
,
sperando
erigitur
,
diligendo
perficitur
.
S.
Aug.
Ser.
20.
de
verb.
Dom.
there
is
is
no
Salvation
.
Now
you
will
find
in
the
World
many
Machins
level'd
against
this
Fundamental
Rock
,
from
which
you
must
guard
your self
;
and
for
this
end
it
is
good
you
should
be
advertis'd
of
them
.
These
Machins
are
Impiety
,
Heresie
,
and
Licenciousness
.
Impiety
of
the
Wicked
,
Heresie
of
Reformers
in
Matters
of
Religion
,
and
the
Licenciousness
of
some
wicked
Catholicks
.
Impiety
is
a
Monster
which
attacks
God
himself
,
which
lifts
up
its
Head
against
Heaven
,
[
*
](A42886-e69210-b)
*
Tetendit
adversus
Deum
manum
suam
,
&
contra
omnipotentem
roboratus
est
.
Cucurrit
adversus
eum
erecto
collo
.
Job
15.
Servi
erunt
creaturae
potius
quam
cretori
.
Rom.
1.
and
its
Hand
against
the
Omnipotent
,
and
which
revolts
against
its
Creator
,
to
serve
unworthily
the
Creature
,
endeavoring
to
deface
in
its
Heart
the
most
holy
and
inviolable
Sentiments
which
Faith
,
Reason
,
and
Nature
her self
,
had
imprinted
there
,
to
give
it self
over
to
its
Passions
with
more
liberty
,
and
less
remorse
of
Conscience
.
Heresie
,
to
follow
its
own
proper
Judgment
in
Matters
of
Faith
,
shakes
off
the
Yoke
of
the
Catholick
Church
,
which
is
the
[
a
](A42886-e69260-b)
a
Columna
&
firmamentum
veritatis
.
Pillar
and
Rock
of
Truth
,
[
b
](A42886-e69280-b)
b
Super
hanc
Petram
aedificabo
Ecclesiam
meam
,
&
portae
inferi
non
praevalebunt
adversum
eam
.
Mat.
16.
against
which
the
Gates
of
Hell
shall
never
prevail
,
according
to
the
Promise
of
the
Son
of
God
,
who
commands
us
to
hearken
to
her
,
except
we
will
be
accounted
Heathens
;
[
c
](A42886-e69310-b)
c
Qui
Ecclesiam
non
audierit
,
sit
tibi
Ethnicus
&
Publicanus
.
Mat.
18.
so
that
he
who
doth
not
acknowledge
this
holy
Mother
,
shall
not
have
God
for
his
Father
,
[
d
](A42886-e69330-b)
d
Habere
non
potest
Deum
Patrem
qui
Ecclesiam
non
habuerit
Matrem
.
S.
Cypr.
lib.
de
unitat
.
Eccl.
as
St.
Cyprian
and
S.
Augustin
,
and
others
speak
.
The
Licenciousness
of
wicked
Catholicks
making
them
seek
Means
to
cherish
and
flatter
themselves
in
their
Vices
,
emboldens
them
to
take
the
Liberty
to
Examin
Divine
Truths
,
and
Judge
of
them
by
human
Reasoning
;
and
by
this
Liberty
makes
them
fall
into
doubt
,
and
from
doubt
into
impious
Opinions
,
secret
and
hidden
Errors
,
which
lead
them
to
Perdition
.
These
are
the
three
Monsters
,
Theotime
,
whose
Encounter
in
the
World
you
ought
to
stand
in
dread
of
:
Fly
them
,
and
have
a
horror
and
abomination
for
them
,
as
the
Offspring
of
Hell
,
and
the
Plague
of
Human
Kind
:
Avoid
all
those
in
whom
you
shall
find
them
.
[
*
](A42886-e69400-b)
*
Erunt
homines
seipsos
amantes
,
cupidi
elati
,
superbi
,
blasphemi
,
scelesti
,
voluptatum
amatores
magis
quam
Dei
,
&
hos
devita
.
2
Tim.
3.
There
will
be
Men
,
says
the
great
Apostle
,
lovers
of
themselves
,
covetous
,
proud
,
blasphemers
,
wicked
,
who
love
pleasures
more
than
God
;
avoid
them
.
Account
it
for
an
infallible
Maxim
,
S.
Aug.
de
utilitat
.
credend
.
That
there
is
nothing
more
certain
and
immovable
than
the
Christian
Catholick
Faith.
This
Faith
so
sublime
in
her
Mysteries
,
so
pure
and
holy
in
her
Maxims
,
supported
by
so
great
Authorities
,
foretold
by
the
Prophets
,
confirm'd
by
so
many
Miracles
,
cemented
by
the
Blood
of
Martyrs
,
defended
by
so
many
Learned
and
Saintly
Persons
,
embrac'd
by
such
a
multitude
of
People
,
continu'd
during
so
many
Ages
,
which
hath
never
been
shaken
either
by
the
Persecution
of
Pagans
,
or
by
the
false
Doctrin
of
Hereticks
,
or
by
the
wicked
Lives
of
Catholicks
.
After
all
these
things
(
says
St.
Augustin
)
shall
we
doubt
to
enclose
our selves
in
the
Bosom
of
this
holy
Church
,
S.
Aug.
ib.
circa
finem
.
which
according
to
the
Confession
of
the
whole
World
,
since
the
Apostles
to
this
present
Time
,
by
a
perpetual
Succession
of
Bishops
and
Pastors
,
hath
always
stood
on
foot
,
in
the
midst
of
a
vast
number
of
Hereticks
,
who
have
in
vain
assaulted
her
,
and
who
have
always
been
condemn'd
,
either
by
the
Judgment
of
the
People
themselves
,
or
by
the
Authority
of
Councils
,
or
by
the
Force
of
Miracles
?
Not
to
acknowledge
the
Primacy
of
this
Church
,
is
an
Effect
of
the
highest
Impiety
,
or
of
an
unbridled
Arrogance
.
Meditate
well
on
these
Considerations
which
are
powerful
enough
to
subdue
the
most
rebellious
Spirits
.
Give
thanks
to
God
,
that
he
hath
plac'd
you
in
the
Lap
of
this
Holy
Church
,
continue
firm
and
constant
therein
,
adhere
always
to
the
pious
Doctrin
of
this
infallible
Guide
,
be
subject
to
her
Pastors
,
and
to
her
visible
Head
the
supreme
Bishop
.
This
is
the
Body
of
the
Tree
,
from
which
we
must
never
be
separated
,
to
stick
to
the
Boughs
.
But
to
conserve
your
Faith
,
remember
to
lead
a
good
Life
;
because
the
Corruption
of
Faith
is
an
Effect
of
Sin.
[
*
](A42886-e69550-b)
*
Hoc
praeceptum
commendo
tibi
Timothee
,
ut
milites
militiam
bonam
,
habens
fidem
&
bonam
conscientiam
,
quam
quidam
repellentes
circa
fidem
naufragaverunt
.
1
Tim.
2.
I
recommend
unto
you
chiesly
(
says
S.
Paul
to
Timothy
)
that
you
fight
stoutly
,
conserving
Faith
and
a
good
Conscience
,
which
some
having
rejected
,
have
made
Shipwreck
of
their
Faith.
ADVICE
XI
.
That
they
must
be
strongly
setled
in
the
Christian
Maxims
,
opposite
to
those
of
the
World.
It
is
not
sufficient
to
be
establish'd
in
the
solid
Sentiments
of
Faith
,
you
must
also
be
setled
in
the
Maxims
of
Manners
,
and
of
a
Christian
Life
.
The
greatest
Danger
you
will
find
in
the
World
,
is
that
of
corrupting
your
Mind
by
the
false
Maxims
of
the
World
,
quite
contrary
to
those
of
Salvation
,
by
which
the
Judgment
being
corrupted
,
it
is
impossible
that
the
Life
and
Actions
should
not
be
absolutely
deprav'd
.
[
*
](A42886-e69650-b)
*
Vi
lebitis
in
Babylonio
Deos
au●eos
&
argenteos
&
ligneos
in
humeris
portari
,
ostentantibus
metum
gentibus
,
videte
ergo
ne
&
vos
similes
efficiamini
factis
alienis
,
&
metuatis
&
metus
vos
capiat
in
ipsis
;
visa
itaqe
turba
de
retro
&
ab
ante
adorantis
dicite
in
cordibus
vestris
,
Te
oportet
adorari
,
Domine
.
Bar.
6.
You
will
see
in
Babylon
,
said
the
Prophet
Jeremy
,
writing
to
the
Jews
in
Captivity
,
the
Idols
of
Gold
and
Silver
,
which
are
carry'd
upon
their
Backs
,
to
cause
a
terror
and
respect
in
Men
;
Have
a
care
you
adore
them
not
with
others
.
When
therefore
you
shall
see
the
World
which
adores
them
,
in
great
troops
from
all
Parts
,
say
in
your
Heart
,
O
Lord
,
thou
alone
art
he
who
ought
to
be
ador'd
.
I
say
the
same
unto
you
,
Theotime
,
you
will
see
Men
in
the
World
adoring
Idols
,
that
is
,
Pleasures
,
Vanities
,
Riches
,
the
Flesh
,
and
their
Passions
;
you
will
there
see
Vice
honor'd
,
Vertue
contemn'd
;
you
will
there
hear
Maxims
according
to
that
Corruption
which
the
Devil
hath
introduc'd
.
Be
careful
that
you
permit
not
your self
to
be
deprav'd
by
the
Example
of
the
Multitude
.
For
this
Effect
place
frequently
before
your
Eyes
the
true
Maxims
of
Christianity
,
those
Eternal
Verities
which
the
World
will
not
know
,
and
which
will
never
alter
or
change
.
Imprint
them
deeply
in
your
Mind
,
to
have
recourse
to
them
there
,
agaist
the
Example
and
false
Maxims
of
the
World
:
And
to
the
end
they
may
serve
you
as
certain
Rules
for
the
Conduct
of
your
Life
,
I
shall
give
you
here
the
most
important
,
which
I
beseech
you
to
read
often
.
CHAP.
XV.
Christian
Maxims
.
MAXIM
I.
That
we
are
not
created
for
this
present
Life
,
but
for
Heaven
.
THIS
is
the
Fundamental
Truth
of
Christianity
,
We
have
not
here
a
permanent
City
,
says
the
Apostle
,
but
seek
for
one
hereafter
.
MAXIM
II.
That
the
most
important
Affair
which
we
have
in
this
Life
,
is
our
Salvation
.
There
is
one
thing
necessary
,
saith
Truth
it self
.
What
doth
it
profit
a
Man
to
gain
the
whole
World
,
and
lose
his
own
Soul
?
MAXIM
.
III.
That
Salvation
is
not
obtain'd
without
Pains
and
Labor
.
This
is
what
Men
cannot
be
convinc'd
of
,
and
yet
it
is
most
certain
.
The
Son
of
God
cries
out
aloud
to
all
Christians
,
[
a
](A42886-e69940-b)
a
Regnum
coelorum
vim
patitur
,
&
violenti
rapiunt
illud
.
Mat
11.
Si
quis
vult
venire
post
me
,
abneget
semetipsum
&
tollat
crucem
suam
&
sequatur
me
.
Mat.
16.
The
Kingdom
of
God
suffers
Violence
.
If
any
one
will
follow
me
,
he
must
renounce
himself
,
and
carry
his
Cross
.
[
b
](A42886-e69980-b)
b
Quam
angusta
porta
&
arcta
via
est
quae
ducit
ad
vitam
&
pauci
sunt
qui
inveniunt
eam
.
Mat.
7.
The
Gate
is
narrow
,
and
the
Way
strait
which
leads
to
Salvation
,
and
there
are
few
who
find
it
.
Observe
these
words
.
In
another
place
he
says
,
[
c
](A42886-e70010-b)
c
Contendite
intrare
per
angustam
portam
;
multi
,
dico
vobis
,
quaerent
intrare
,
&
non
poterunt
.
Luc.
13.
Strive
to
enter
by
the
narrow
Gate
;
many
,
I
tell
you
,
will
seek
to
enter
therein
,
but
cannot
.
MAXIM
IV.
That
our
chiefest
care
in
this
Life
must
be
to
please
God
,
and
live
in
his
Grace
.
To
please
God
his
Creator
,
his
Lord
,
and
his
Sovereign
Good
,
is
the
sole
and
real
Happiness
of
Man
in
this
Life
:
A
Happiness
,
without
which
all
the
greatst
Blessings
are
extreme
Miseries
,
and
which
the
great
Apostle
wishes
particularly
to
his
dear
Disciples
,
and
to
all
Christians
[
*
](A42886-e70080-b)
*
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
.
[
*
](A42886-e70160-b)
*
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
[
*
](A42886-e70330-b)
*
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
;
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
,
[
*
](A42886-e70460-b)
*
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
;
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
,
[
*
](A42886-e70660-b)
*
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
,
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
deceiv'd
in
all
its
Judgments
and
Maxims
.
It
is
easie
to
manifest
this
Maxim
by
Induction
.
The
World
places
its
Sovereign
Happiness
in
Riches
,
it
desires
them
with
earnestness
,
and
seeks
after
them
before
all
things
.
And
the
truth
is
,
that
Riches
makes
not
a
Man
happy
,
they
are
frequently
great
Impediments
to
Salvation
;
[
*
](A42886-e70830-b)
*
Beatum
dixerunt
populum
cui
haec
sunt
.
Beatus
populus
cujus
Dominus
Deus
ejus
.
Psal.
143.
for
to
possess
God
is
real
Riches
.
The
World
makes
account
,
that
there
is
no
Contentment
but
that
which
is
found
in
the
satisfaction
of
the
Senses
,
and
in
the
Pleasures
of
this
Life
.
And
the
truth
is
,
that
there
is
no
solid
Pleasure
but
in
Vertue
.
The
World
places
Honor
in
many
things
which
are
not
Honorable
,
as
in
Esteem
,
Reputation
,
Dignities
,
Places
of
Honor
,
Respect
of
Men.
And
the
truth
is
,
that
real
Honor
consists
in
Vertue
,
and
is
inseparable
from
it
.
The
World
places
Courage
and
Generosity
in
taking
Revenge
,
and
in
not
pardoning
an
Injury
.
And
the
truth
is
,
Courage
consists
in
Pardoning
,
or
else
the
Son
of
God
had
no
Courage
,
when
he
Pray'd
on
the
Cross
for
his
Persecutors
,
and
was
deceiv'd
when
he
commanded
us
to
love
our
Enemies
.
[
*
](A42886-e70880-b)
*
Aut
ille
fallitur
,
aut
mundus
errat
.
S.
Ber.
Ser.
3.
de
Nativitat
.
Either
the
Son
of
God
(
says
St.
Bernard
)
is
deceiv'd
,
or
else
the
world
errs
.
The
same
may
be
said
of
other
Maxims
of
the
World
,
which
are
absolutely
contrary
to
those
of
Jesus
Christ
.
MAXIM
XIII
.
That
to
be
united
only
to
God
,
we
must
contemn
Earthly
things
.
Yes
,
Theotime
,
for
all
that
is
in
the
World
is
Vanity
;
there
is
nothing
solid
but
God
,
and
in
God.
[
a
](A42886-e71000-b)
a
Vanitas
vanitatum
,
&
omnia
vanitas
.
Eccl.
1.
Vanity
of
vanities
,
says
the
Wiseman
,
and
all
things
are
vanity
.
All
that
is
here
is
nothing
,
all
passes
like
a
Shadow
and
Smoke
.
[
b
](A42886-e71040-b)
b
Propter
quem
omnia
detrimentum
feci
,
&
arbitror
ut
stercora
ut
Christum
lucrifaciam
.
Phil.
3.
For
this
reason
the
Divine
Apostle
said
he
contemn'd
all
things
,
and
esteem'd
them
as
dung
,
that
he
might
purchase
Jesus
Christ
.
And
the
welbeloved
Disciple
cries
out
to
all
the
Faithful
,
[
c
](A42886-e71070-b)
c
Nolite
diligere
mundum
,
neque
ea
quae
in
mundo
sunt
,
si
quis
diligit
mundum
non
est
charitas
patris
in
eo
.
Quoniam
omne
quod
est
in
mundo
concupiscentia
carnis
est
,
&
concupiscentia
oculorum
,
&
superbia
vitae
.
1
Joh.
2.
Love
not
the
World
,
nor
the
things
that
are
in
the
World
;
if
any
one
loves
the
World
,
he
loves
not
God
,
because
all
that
is
in
the
World
is
Concupiscence
of
the
Flesh
,
Concupiscence
of
the
Eyes
,
and
Pride
of
Life
.
[
d
](A42886-e71100-b)
d
Mundus
transit
&
concupiscentia
ejus
.
Quid
vis
?
utrum
amare
temporalia
&
transire
cum
tempore
,
aut
mundum
non
amare
,
&
cum
Deo
in
Aeternum
vivere
?
S.
Aug.
Tract.
2.
in
Epist
.
1.
S.
Joh.
The
World
passes
and
its
Concupiscence
.
Make
choice
(
adds
S.
Augustin
)
either
to
set
your
affection
on
temporal
things
,
and
pass
with
time
;
or
to
love
everlasting
things
,
and
live
eternally
with
God.
CHAP.
XVI
.
Of
Perseverance
.
THIS
,
dear
Theotime
,
is
the
last
Advertisement
I
have
to
give
you
,
for
your
perfect
Instruction
,
yet
it
is
the
greatest
and
most
necessary
of
all
.
It
is
to
no
purpose
to
have
begun
in
Vertue
,
nor
to
have
made
some
progress
therein
,
except
we
persevere
to
the
end
:
It
is
Perseverance
which
gives
the
Reward
and
Recompence
,
and
on
it
Salvation
and
Eternity
do
entirely
depend
.
It
is
a
great
Happiness
to
have
been
faithful
to
the
Divine
Favors
in
Youth
,
and
also
to
have
conserv'd
Vertue
at
our
entring
into
a
State
of
Life
;
but
it
is
a
horrible
Misfortune
,
when
forgetting
the
great
Obligations
we
have
to
serve
God
,
and
abusing
the
Favors
we
have
receiv'd
by
his
Mercy
,
we
misfortunately
abandon
it
to
follow
Sin.
O
Theotime
,
comprehend
well
this
Misery
.
[
a
](A42886-e71240-b)
a
Vae
his
qui
perdiderunt
sustinentiam
,
&
dereliquerunt
vias
rectas
&
diverterunt
in
vias
pravas
!
&
quid
facient
cum
inspicere
caeperit
Dominus
?
Eccl.
2.
Wo
be
to
them
,
says
the
Wiseman
,
who
have
lost
Perseverance
,
and
have
departed
from
the
Way
of
Vertue
,
to
wander
in
the
high
Road
of
Vice.
What
will
they
do
when
God
shall
examine
their
Life
?
Yes
,
Theotime
,
what
will
they
answer
at
that
dreadful
Day
of
the
Divine
Judgment
,
when
God
shall
make
them
see
the
greatness
and
multitude
of
his
Favors
,
and
shall
reproach
their
wicked
Ingratitude
,
their
Infidelity
,
their
Inconstancy
in
his
Service
,
the
Blindness
with
which
they
abandon'd
him
,
who
is
the
Fountain
of
all
Blessings
,
and
the
sole
Author
of
Salvation
.
[
b
](A42886-e71290-b)
b
Melius
erat
eis
non
cognoscere
viam
justitiae
,
quam
post
agnitionem
retrorsum
converti
ab
eo
,
quod
illis
traditum
est
,
sancto
mandato
.
2
Pet.
2.
Had
it
not
been
better
for
them
(
says
the
Apostle
St.
Peter
)
that
they
had
never
known
the
Path
of
Vertue
,
than
after
having
known
it
,
to
retreat
,
and
turn
their
backs
to
the
holy
Law
which
had
been
given
them
?
There
is
no
question
but
a
good
beginning
in
Youth
,
is
highly
necessary
for
a
happy
end
,
there
is
no
doubt
but
it
avails
much
;
but
it
is
also
most
certain
,
that
it
is
not
always
pursu'd
,
and
that
it
happens
too
often
to
Men
as
to
Trees
,
which
bear
fair
Blossoms
in
the
Spring
,
and
no
Fruit
in
Autumn
.
The
Sacred
Scripture
furnishes
us
with
many
Examples
of
those
who
have
finish'd
their
Life
in
Vertue
,
having
embrac'd
it
in
their
Youth
;
but
it
also
produces
some
who
have
not
persever'd
,
to
teach
Men
the
great
care
they
ought
to
have
to
continue
constant
in
the
Way
of
Justice
.
We
have
a
convincing
proof
of
this
Verity
in
the
Example
I
have
often
cited
,
of
King
Joas
,
who
having
liv'd
in
Vertue
from
his
tender
Youth
till
the
Age
of
Forty
Years
and
more
,
fell
most
deplorably
into
Vice
and
Idolatry
.
But
that
of
Solomon
was
dreadful
in
this
matter
.
That
Prince
had
been
favor'd
in
his
Youth
with
extraordinary
Blessings
.
This
Choice
was
so
pleasing
to
God
,
O
human
Misery
,
how
great
art
thou
!
O
the
Weakness
and
Inconstancy
of
Man
!
Who
is
there
that
ought
not
to
tremble
after
this
terrible
Example
?
If
the
highest
Vertues
fall
so
miserably
,
what
ought
not
common
and
mean
Vertues
to
fear
?
Wo
,
and
wo
again
to
those
who
have
lost
Perseverance
,
and
who
have
departed
from
the
Path
of
Vertue
,
to
go
astray
in
the
great
Road
of
Vice.
O
my
dear
Theotime
,
let
us
learn
by
this
Example
to
[
a
](A42886-e71520-b)
a
Cum
metu
&
tremore
salutem
vestram
operamini
.
Phil.
2.
work
out
our
Salvation
with
fear
and
trembling
;
not
to
trust
to
our
own
past
Merits
,
but
to
be
always
upon
our
guard
.
[
b
](A42886-e71550-b)
b
Qui
stat
,
videat
ne
cadat
.
1
Cor.
10.
He
who
thinks
he
stands
,
let
him
have
a
care
of
falling
.
He
did
not
say
,
He
who
shall
have
begun
,
but
,
[
c
](A42886-e71580-b)
c
Qui
perseveraverit
usque
in
finem
hic
salvus
erit
.
Mat.
24.
He
who
shall
have
persever'd
until
the
end
,
shall
be
sav'd
.
To
avoid
this
Misfortune
,
see
here
the
Means
you
must
practise
.
1.
Be
faithful
to
the
Divine
Favors
;
for
as
the
holy
Council
of
Trent
says
admirably
,
[
*
](A42886-e71640-b)
*
Deus
enim
nisi
illius
gratiae
defuerimus
,
sicut
caepit
opus
bonum
ita
perficiet
,
operans
velle
&
perficere
.
Conc.
Trid.
Sess
6.
c.
13.
Except
we
be
wanting
to
the
Grace
of
God
,
he
will
perfect
in
us
the
Happiness
he
hath
begun
,
working
in
us
the
will
and
accomplishment
.
2.
Live
always
in
Humility
,
in
Fear
,
in
a
Distrust
of
your self
,
in
the
Exercise
of
good
Works
:
for
according
to
the
Doctrin
of
the
same
Council
,
[
*
](A42886-e71690-b)
*
In
Dei
auxilio
sirmissimam
spem
collocare
&
reponere
omnes
debent
,
&c.
Veruntamen
qui
se
existimant
stare
,
videant
ne
cadant
,
&
cum
timore
&
tremore
salutem
suam
operentur
,
in
laboribus
,
in
vigiliis
,
in
eleemosynis
,
in
orationibus
,
&
oblationibus
,
&
jejuniis
,
&
castitate
.
Formidare
enim
debent
,
scientes
quod
in
spem
gloriae
,
at
nondum
in
gloriam
renati
sunt
,
de
pugna
quae
superest
cum
carne
,
cum
mundo
,
cum
diabolo
,
in
qua
victores
esse
non
possunt
,
nisi
cum
gratia
Dei
Apostolo
obtemperent
dicenti
,
debitores
sumus
non
carni
,
ut
secundum
carnem
vivamus
,
si
autem
Spiritu
facta
carnis
mortificaveritis
,
vivetes
.
Sup.
Altho'
every
one
should
firmly
trust
to
the
Divine
Assistance
,
yet
nevertheless
those
who
think
they
stand
,
ought
to
have
a
care
they
fall
not
,
and
work
their
Salvation
with
fear
and
trembling
,
by
Labor
,
by
Watching
,
by
Alms
,
by
Prayers
,
by
Offerings
,
by
Fasts
,
by
Charity
.
Because
not
being
as
yet
regenerated
to
Glory
,
but
only
to
the
Hopes
of
enjoying
it
,
they
ought
to
stand
in
fear
of
the
Battel
with
the
World
,
the
Flesh
,
and
the
Devil
,
in
which
they
must
yet
engage
,
and
in
which
they
cannot
conquer
,
unless
by
the
Grace
of
God
they
obey
the
Apostle
,
who
admonishes
us
not
to
live
according
to
the
Flesh
;
for
if
we
live
according
to
it
,
we
shall
die
,
but
if
by
the
Spirit
we
shall
mortifie
in
us
the
works
of
the
Flesh
,
we
shall
live
.
3.
The
Third
Means
is
diligently
to
have
a
care
of
Five
things
.
1.
To
fly
the
dangerous
Occasions
of
offending
God
;
for
he
who
preserves
not
himself
from
Danger
,
shall
fall
therein
.
2.
Not
to
lapse
into
a
Remissness
,
but
to
rise
as
soon
as
we
are
fall'n
,
because
that
easily
leads
to
Sin.
3.
To
avoid
the
Sins
of
Omission
,
and
amongst
others
,
those
which
are
against
the
Obligations
of
ones
State
;
pious
Persons
often
trip
grosly
in
this
Point
.
4.
To
preserve
your self
from
a
secret
Presumption
,
which
insensibly
mingling
it self
with
Vertue
,
is
a
great
Disposition
to
a
Fall
and
Precipice
.
5.
To
avoid
a
multitude
of
Venial
sins
,
which
being
neglected
lead
to
Mortal
.
[
*
](A42886-e71730-b)
*
Qui
spernit
modica
paulatim
decidet
.
Eccl.
19.
He
who
despises
small
Faults
,
says
the
Wiseman
,
will
fall
by
little
and
little
.
4.
The
Fourth
Means
is
,
to
Examin
often
the
Condition
of
your
Soul
,
her
Habits
,
her
Inclinations
,
her
Affections
;
to
know
those
which
are
ill
,
and
correct
them
.
For
this
reason
you
must
frequently
reflect
upon
your self
,
and
from
time
to
time
,
or
at
least
once
a
Year
,
review
and
renew
your
interior
State
,
that
you
may
get
fresh
Forces
in
the
Service
of
God.
To
read
often
the
Advices
given
above
in
Ch.
14.
and
Christian
Maxims
in
Ch.
15.
will
also
help
very
much
.
And
in
fine
,
the
great
,
necessary
,
and
most
effectual
Means
,
is
to
Pray
much
,
and
beg
of
God
frequently
this
holy
Perseverance
.
Hence
it
is
that
the
Son
of
God
says
,
that
[
a
](A42886-e71790-b)
a
Vigilate
&
orate
.
Marc.
13.
Oportet
semper
orare
,
&
non
deficere
.
Luc.
13.
we
must
Watch
and
Pray
,
that
we
must
Pray
always
without
intermission
.
S.
Augustin
says
,
that
it
is
only
granted
to
those
that
Pray
for
it
.
And
the
Second
Council
of
Orange
teaches
us
,
that
even
[
b
](A42886-e71850-b)
b
Adjutorium
Dei
etiam
renatis
&
sanctis
semper
est
implorandum
,
ut
ad
finem
bonum
pervenire
,
vel
in
bono
possint
opere
perd
rare
.
Concil.
Arausic
.
c.
10.
the
Faithful
and
Saints
ought
always
to
implore
the
Divine
Assistance
,
that
they
may
arrive
at
a
good
End
,
or
persevere
in
good
Works
.
O
Theotime
,
how
happy
would
you
be
,
if
having
begun
to
serve
God
in
your
tender
Years
,
you
have
a
care
to
say
with
David
all
your
Life
,
O
God
,
thou
hast
taught
me
from
my
Youth
;
and
even
until
now
will
I
declare
thy
Wonders
,
and
until
my
old
and
decrepid
Age
,
O
God
,
depart
not
from
me
.
After
all
this
,
my
dear
Reader
,
remember
,
that
Life
passes
,
Death
advances
,
Eternity
approaches
,
Life
is
but
a
Moment
,
and
on
this
Moment
depends
Eternity
.
O
Moment
!
O
Eternity
!
Let
us
at
least
employ
this
Moment
to
serve
our
Creator
,
who
deserves
an
Eternity
of
Service
.
Let
us
Consecrate
our selves
during
this
mortal
Life
,
to
that
adorable
Goodness
,
who
gives
himself
fully
to
us
for
all
Eternity
.
Let
nothing
be
able
to
sep●rate
us
from
his
Service
.
Who
shall
sepa●ate
us
from
the
Charity
of
Jesus
Christ
?
says
the
Divine
Apostle
.
O
God
,
permit
it
not
,
but
cause
by
thy
Divine
Bounty
,
that
our
Hearts
be
inseparably
united
unto
thee
;
and
that
performing
thy
Will
in
all
things
,
we
may
love
thee
perseveringly
in
this
Life
,
to
love
,
adore
,
and
bless
thee
for
ever
in
Heaven
,
where
thou
livest
and
reignest
world
without
end
.
Amen
.