Instruction concerning penance and holy communion the second part fo the instruction of youth, containing the means how we may return to God by penance, and remain in his grace by the good and frequent use of the sacraments. By Charles Gobinet, Doctor of Divinity, of the house and Society of Sorbon, principal of the college of Plessis-Sorbon.

ARTICLE. I. Of the death of the Soul, or the sad effects which Sin produceth in his Soul, who commits it.

I Begin with the Death of the Soul, because this is the first effect, which Sin produceth, as soon as ever is is committed. Peccatum cum consumma∣tum fuerit generat mortem, Jac. 1. And I would to God, it were as sensible as it is real, and that those, who are so unfortunate, as to fall into Mor∣tal Sin, might exactly know the greatness of the evil, which thereby they draw upon themselves, as really in it self it is; and resent it, as it deserves. It is for this reason, that I desire to explicate it unto you, and make you understand it.

Sin then, (saith the Scripture) is no sooner fi∣nished, but immediately it causeth Death. It's certain, that it is not the death of the Body; for a man doth not dye in the moment, he hath com∣mitted it. It is then the death of the Soul, a thousand times more dreadfull then that of the Body: for this doth but separate the Soul from the Body: but the Death which is caused by Sin, is a Separation of the Soul from God; who is a Supernatural Life, as St. Aug. saith. vita corporis anima est, vita animae Deus est. And as this life, which God gives the Soul, is infinitely more e∣stimable then that, which the Soul confers upon

the Body, which it animates: so the Death which causeth the loss of that Divine Life, is infinitely more dreadfull and Lamentable, then naturall Death.

To understand this well, you must know what God hath reveal'd, and we believe, concerning a Soul, which hath the Blessing to be in the State of the Grace of God: And it is this; when God receives a Soul into his Friendship, he Cloathes her with the Robe of Sanctifying Grace, a super∣natural and Divine quality, which cleanseth the Soul from all the spots of Sin, and renders her agreeable to the eyes of God. And at the same moment he replenisheth her with Divine gifts, as Faith, Hope, Charity: and other Christian Vir∣tues: Then by the means of that Grace, God dwells in that Soul after a particular manner, he makes her his Temple and Habitation, where he is pleased to be adored, and loved by the Souls, that possess him: Lastly, he interchangeably com∣municates himself unto her, filling her with his holy Spirit, and Divine Inspirations.

All these truths are drawn from the express words of the Sacred Scripture. As from that where God promises, That he will pour upon us a clean water, which will cleanse us from all our stains: Ezek. 36. This water is Sanctifying Grace. From that where he saith, That the Charity of God is pour∣ed into our hearts by the Holy Ghost, which is given unto us, Rom. 5. That we are the Temples of the Li∣ving God, and that the Spirit of God doth dwell in us. 1. Cor. 3. from those words where our Saviour saith; If any one love me, he will keep my word, and my Father will love him, and we will come to him, and make our Dwelling with him. Joh. 14. From those

words of St. John. God is Charity, and he who re∣mains in Charity, remains with God, and God with him. 1. Joh. 4. There are a great number of the like passages, which clearly represent unto us the state of a Soul Sanctifyed by Grace, and the great happiness she enjoys in that condition, wherein she possesses God himself, and is possessed by him.

Now all this felicity is constant and perma∣nent, as to what relates to God, whose gifts are without repentance, as the Scripture saith: only the Soul can deprive her self of, and destroy in her self this happiness.

This misfortune befalls us, when forgetfull of the infinite blessing, we possess, and permit∣ting our selves to be surprized by the allurements of Sin, we break that happy League, and Alli∣ance, which God had made with us: And this we do by a criminal disobedience, whereby we incur the displeasure of God, and lose in a mo∣ment all those inestimable goods, which before we happyly enjoyed.

O God, Theotime, who can worthily express the dreadfull misfortune, which happens to a Soul by one mortal sin? and paint to the life the deplorable state, to which it is reduced in the moment she offends? in which the Soul in that very instant is deprived of the grace of God, and of one beautifull, and as an Angel in his sight, becomes as hideous and hatefull as a Devil. Quomodo obscuratum est aurum, mutatus est color optimus. Thren. 4. Is there any subject, where we may more sitly apply those dolefull words of Jeremy? how comes it to pass, that this Soul should be so defaced? what is become of that grace, which made her more bright then gold?

how is that divine beauty changed into so hide∣ous a form?

It is an effect of the divine Anger, which hath justly fill'd that Soul with cloudy darkness; which before had unjustly banisht the light of Grace. But that which is most to be lamented is, that that Soul which formerly had the honour to be employ'd, as the Temple of God, now sees her self rejected by him with horrour and detestati∣on; and the Holy Ghost retired from her, ha∣ving abandoned her to be the dwelling-place of the Devil; according to that sentence of the same Prophet, repulit Dominus Altare suum, male∣dixit sanctificationi suae. God hath rejected his Altar, and laid a curse upon the place, where he was adored and sanctified. Thren. 2. Is it possible, Theotime, that you can read these words without trembling, if you are in the state of Mortal Sin?

It is this forsaking of God, and this loss of his grace, which properly causes the death of the Soul, infinitely more to be feared then that of the Body; forasmuch as by the death of the body, we are only deprived of the presence of the Soul, death being only a separation of the Soul from the Body; whereas by the death of the Soul, we are deprived, or separated from Almighty God. Is there any misery to be compared to this of be∣ing deprived of God? O my God! how is it possible that men should esteem thee so little? If a man lose a perishable good, as a Friend, or an Estate, this he laments most grievously; and we loose our selves, and are not at all concerned: can there be any thing either more unjust or more injurious? Is not that most exactly true, which St. Augustine saith upon this Subject? He seems

not to have the bowels of Christian Charity, who la∣ments a Body, from which the Soul is departed; and doth not at all weep for a Soul, from which God is separated.

That I may yet make you understand more sen∣sibly the deplorable state of a Soul fallen into the displeasure of God; and your own condition, if you are under that misfortune: I shall propose here an admirable, and moving description, which a Holy Author made in these words, which he addresses to a Soul fallen into Mortal Sin; and to you your self, if you are in that unhappy state.

Aperi oculos anima misera, & vide quid eras, & quid nunc es? quo loco eras? & quo nunc es. Eras sponsa altissimi; eras templum Dei vivi; eras vas electionis, Thalamus regis aeterni, Thronus Salomonis, Sedes Sapientiae; eras soror Angelorum, Haeres cae∣lorum: & quoties dico eras, eras; toties tibi lachri∣mandum est; cum subitam tuam cogitas mutationem. Sponsa Dei facta est adultera diaboli: Templum Spi∣ritus Sancti mutatum est in Speluncam latronum: vas Electionis in vas corruptionis: Thalamus Christi in Volutabrum porcorum; Sedes Sapientia in Cathedram pestilentiae: Soror Angelorum in Sociam Daemonum; & quae instar Columbae ante•• in Caelum Volitabat, nunc, valut serpens, reptat in terra. Plange itaque su∣per te, anima misera; plange, quia te plangunt caeli; te plangunt Sancti; te plangunt lacrymae Pauli, quia peccasti: & peccati, quod commisisti, paenitentiam non egisti.

Open thy eyes miserable Soul, saith this holy Do∣ctor, speaking to a Soul, which is fall'n into Mor∣tal Sin: and see what you were, and what you are, in what place you were, and where you now are at pre∣sent. You were the Spouse of the most high: You were

the Temple of the living God; you were a Vessel of election, the Couch of the eternal King, the Throne of the true Salomon, the seat of Wisdom; you were Si∣ster to the Angels, and Heir of Heaven; and as of∣ten as I say you were, you were; so often ought you to lament and weep, when you consider your sudden change. Your Soul, which was the Spouse of God, is become the Adulteress of Satan; the Temple of the Holy Ghost is changed into a Den of Thieves; the Vessel of Election into a Vessel of Corruption; the Bed of Solomon into a dunghill of unclean Beasts; the Seat of Wisdom into the Chair of Infection; the Sister of the Angels is be∣come a Companion of the Devil; and she, who mounted like a Dove even unto Heaven, creeps now upon the Earth like a Serpent. Bewail then your self, O misera∣ble Soul; bewail, and lament, since the Heavens weep for you; since all the Saints deplore your misery; the tears of St. Paul are shed for you; because you have sinned, and have not done Pennance for what you have committed.

These words, Theotime, are not to be read slightly; read them often, applying them to your self with attention; and without doubt, if you are not totally obdurate, they will make a great impression on your heart, when you consider at∣tentively the unfortunate and deplorable state your Soul is brought into by Sin.