Consider first, that the lust of the flesh, or the inordinate love of the unclean pleasures of the flesh, is another raging plague, that has spread itself over the whole earth: and, as it once brought down from heaven the waters of the deluge, which drowned all the world; and another time fire and brimstone, which consumed whole cities, with all their inhabitants; so it daily calls down the vengeance of heaven, executed by visible or invisible judgments, upon thousands, cut off before their time, in the midst of their sins, and cast headlong into the bottomless pit. The Scripture has abundantly declared, how detestable this vice is in the sight of God; by positively assuring us, in many places, that such as are guilty of it, in any of its kinds, shall never enter the kingdom of heaven, (Rom. i. 1 Cor. vi. Gal. v. Eph. v. Apoc. xxi. and xxii.) and in particular, in the account it gives of the causes of the deluge, (Gen. vi.) by informing us, that the general wickedness of men in this line was so odious in the sight of their Maker, that he was grieved with it to the heart, and even repented Him that He had made them, ver. 5, 6, 7. By which strong figures of speech, the Holy Spirit would have us to understand how enormous this vice of impurity is in the eyes of God, seeing that He, who by nature is incapable of grief or repentance, or any other passion, was determined, by the hatred He bears to it, to destroy all these His creatures, whom before he had so much favoured and loved.

Consider Secondly, that what makes the vice of the lust of the fiesh so odious in the sight of God, is its particular opposition to His purity and sanctity: by its defiling, in a most shameful and beastly manner, that temple, which He has sanctified for Himself: and this more especially with regard to Christians, whose bodies and souls have both of them been dedicated and consecrated to Him in their baptism; both of which by their yielding to impurity, are shamefully violated and profaned; are brought down to the resemblance of brute beasts, and given up to be the hold of unclean devils. Know you not that you are the temple of God, saith St. Paul, speaking to all Christians, (1 Cor. iii. 16, 17.) and that the spirit of God dwelleth in you? But if any man violate the temple of God, him will God destroy. And again, (ch. vi, 15.) Know you not that your bodies are the members of Christ, &c. And (v. 19.) the temple of the Holy Ghost, who is in you, whom you have from God. And you are not your own. For you are bought with a great price: glorify and carry God in your body. O Christians, attend to this heavenly doctrine; and see you never more presume to be guilty of so crying a sacrilege, as to profane and defile the temple of the living God; to drive Him out of His temple, and to set up filthy idols in His place: see you never bring in the devil thither, and sacrifice your soul to him, for the sake of a base filthy carnal satisfaction, that can last but for a moment.

Consider Thirdly, the dreadful consequences of yielding to the vice of impurity, and the dismal slavery to which it reduces the soul. One act presently begets a habit, or violent inclination; this drags the poor soul on to new crimes; and by indulging these, a custom is formed, which turns into a second nature, infinitely hard to be overcome, and which, without ceasing, exercises a most cruel tyranny upon the soul. Hence follow all those worst of evils, which St. Gregory (I. xxxi. Moral, c. 31.) calls the daughters of luxury, or lust, as being the usual effects of a habit of impurity, viz. a blindness, and hardness of heart; a running headlong into the worst of dangers; a thoughtlessness, and insensibility with regard to the judgments of God, and the truths of eternity, an inconstancy with regard to every thing that is good : an aversion to God, and to His service; and a perpetual love, and seeking of one's self; a strong attachment to this world; and a horror, or despair, with regard to the world to come. Such is the unhappy offspring of lust: a train of evils, not to be matched on this side hell. Sweet Jesus! deliver us both from the mother, and the daughters!

Conclude to fly from all impurity, more than death; and from all the dangerous company, or other occasions, that may expose thee to temptations in this kind, more than from a house infected with the plague. The pestilence can only take away the temporal life of the body; but impurity will kill the soul for eternity.

Consider first, that the most necessary of all prescriptions and precautions against impurity, is to keep at a distance from the danger, and to fly all the immediate occasions of it; more especially the company and conversation of all such persons as are a temptation to us; as also the reading of loose or idle books; such as romances, plays; Secondly, the frequenting of masquerades and comedies; the indulging too much the sensual appetite in eating and drinking the giving too great a liberty to the eyes, (which are the windows through which the death of lust usually enters into the soul) or to roving imaginations, and dangerous amusements, and the leading of an idle and dissipated life. The indulging of one's self in all, or any of these ways, opens the gates of the soul to lust: and he that loves the danger shall perish in it, Eccl. iii. 27. This enemy is ever lying in wait for us, to shoot his fiery darts at our heart; we must then be always upon our guard, and keep ourselves, as much as possible, out of his reach: we must take the alarm at every motion of his, and dread the approach of danger: we must not play, or dally with him, by taking or admitting of any freedoms or liberties, even of a lesser degree: he that will venture to play with a wild beast, must expect a mortal gripe. If our Lord has assured us, (Matt. v. 28.) that a wanton glance of the eye is capable to bring death to the soul, how much more a wanton touch, or embrace?

Consider Secondly, that our corrupt nature is so prone to this evil of impurity, and the allurements and temptations to it are so common, and withal so violent, especially in youth, that the flight of the occasions alone will not suffice to gain the victory over this vice without frequent conflicts: (for whither shall we fly, where the flesh and the devil will not follow us?) and therefore it will be also necessary for us to fight; and consequently to provide ourselves with proper arms for this warfare: and as we are not strong enough of ourselves to overcome such formidable enemies, we must engage heaven on our side, in order to secure the victory. This infers the necessity, if we would get the better of lust, of a diligence in all spiritual exercises; of frequent and fervent prayer; of frequenting the sacraments; of daily reading and meditating on divine truths; of having frequent recourse to the precious blood of Christ, the source of all grace, by a constant devotion to his sacred passion and death: and of earnestly craving the prayers and intercession of the Blessed Virgin, and of all the holy angels and saints: More especially, when we find ourselves assaulted with these temptations, we must resolutely resist the first motions of the enemy; by turning ourselves immediately to Jesus Christ crucified; calling upon him with all our power, Lord, save me, or I perish; hiding ourselves in His wounds; and not ceasing to implore His mercy and grace, till the temptation ceases.

Consider Thirdly, what kind of arms we must provide for this warfare, viz. a lively faith, and a strong confidence in Jesus Christ, joined with an humble diffidence in our own strength; (for if we have any dependance on the strength of our own resolutions, we shall certainly fall.) A sense also of the presence of God; and above all things, the fear and love of God. The fear of His divine judgments, that always hang over the heads of wilful sinners; the remembrance of the approaches of death; the consideration of the worm that shall never die, and of the fire that shall never be quenched, prepared for the punishment of lusts, are certainly powerful restraints to keep the soul from consenting to a crime, which she has reason to apprehend may be followed the next moment by death, judgment, and hell. But the love of God is a still more powerful restraint; because it discovers such charms in His infinite beauty, and infinite goodness, as make all the allurements of lust appear not only most wretched and contemptible, but also most odious and abominable.

Conclude to make use of all these prescriptions against this mortal enemy of thy soul. Fly whenever thou art able; for this is a war, in which thou art not allowed to seek the occasions of meeting with the enemy, or of facing him. When thou canst not fly, fight; but with thy eye turned away from the enemy, and fixed on Christ crucified. Make a good, provision for thyself, by the help of daily meditations, of the fear and love of God; and He will give thee the victory.

Consider first, the excellence of this virtue of chastity; which makes us, in this mortal flesh, resemble in some measure the angels in heaven, (Matt. xxii. 30.) and which entitles us to be the special favourites of Jesus Christ, the lover of purity, and the spouse of pure souls: who, when He came amongst us, would not be born but of the purest of virgins; and ever shewed the most particular love to His virgin disciple St. John, (to whom also, on account of his purity, He recommended His Virgin Mother, when He was dying on the cross, John xix. 27 ) and who in heaven is ever followed by virgins whithersoever He goeth: who sing before the throne, as it were a new canticle, which none of the rest of the blessed can sing. Apoc. xiv. 3, 4. Chastity is the lily of virtues; the bright ornament of the soul: the profession and practice of which, by so many thousands, is one of the greatest evidences of the truth, and of the excellency, of the Christian religion; of the wonderful grace it communicates to its followers; and of the purity and sanctity of the Author of it. O my soul, let us ever esteem, love, aud embrace this angelical virtue, which makes its lovers the favourites of heaven.

Consider Secondly, in what manner this virtue is recommended to all Christians, by the apostle, (1 Thess. iv. 3, 4, 7.) This is the will of God, saith he, your sanctification (that is, that you should be pure and holy) that you should abstain from fornication, (from all uncleanness) that every one of you should know how to possess his vessel (his body) in sanctification and honour; not in the passion of lust, like the Gentiles, who know not God--for God hath not called us to uncleanness, but to holiness, that is, to purity and chastity. Yes, Christians, the virtue of chastity, by the will and law of God, and by the sanctity of the Christian calling, is for all; married, as well as unmarried. The marriage bed must he chaste, not only by keeping their bed undefiled with adultery, or any unnatural excess; but also by refraining from every thought, word, or action, that is not confined within the sacred limits fixed by the divine law of matrimony, or that is not referred to any of those holy ends, for which God instituted marriage. O how necessary is this conjugal chastity! O how many thousands are lost in this state, by allowing themselves many criminal liberties, and falsely imagining every thing to be lawful for them, which their unbridled passion suggests! The unmarried also must keep themselves pure and chaste, by a constant care absolutely to resist, and to renounce all carnal pleasures, and all the irregular motions or impressions of lust, either in body, or mind.

Consider Thirdly, that in order to procure, or maintain, this precious virtue of chastity, besides the necessity of fervent prayer, (for no one can be continent, except God give it, Wisd. viii. 21.) two other virtues are also necessary; without which, chastity will not be able to stand her ground for any long time in the soul, viz. mortification and humility. By mortification, the flesh is brought under subjection to the spirit; and by humility, the spirit is subjected to God: and thus the whole man becomes regular and orderly, and easily resists the passions of lust. But where the flesh is unmortified, it grows headstrong and unruly; and where the spirit is proud, it is justly abandoned by God to the slavery of those shameful passions, from which it shall never be delivered, but by humility.

Conclude to labour with all thy power for the acquisition of this precious jewel of purity and chastity. O spare no cost to purchase it: it is worth all thou canst give for it, and infinitely more. But, remember it will never stay long with thee, if thou give entertainment to its mortal enemies, intemperance and pride.

The idolatry of the heathens is, no doubt, a most abominable crime in the sight of God. But there is another kind of idolatry which is committed by many Christians--an idolatry of the heart, which consists in loving a creature so passionately as to be induced to renounce God and His friendship, rather than that disorderly love for his creature. It is in this sense that St. Paul calls all those idolaters who are given up to the passion of impurity and covetousness. (Eph. v., 5.)

One of the most celebrated martyrs of the Church is St. Sebastian. Even before he had confessed the faith in torments, he had become famous by the prodigies which he wrought. The governor of Rome, named Chromatius, who was afflicted with incurable infirmities, sent for him, hoping that he would be cured by him. When St. Sebastian appeared before the governor, he spoke to him of our Lord Jesus Christ, and told him that it was in his name and by his power he performed all the miracles of which he had heard. "Well!" said Chromatius to him, "let Jesus Christ cure me, and I promise him that I will become a Christian." "That is not enough," replied St. Sebatian, "commence by breaking all your idols, and I promise you, you shall be cured." Chromatius promised him, and they parted.

Some days after, more tortured than ever, the governor sent again for the generous Sebastian, and began bitterly to reproach him: "How is this, thou wretched Christian? At thy word I broke all my idols, and behold I suffer more than ever!" "Is it true, my lord, that you have broken all your idols? have you spared none?", "No, I broke them all, except one little golden statue, which I value very highly, because it has been a long time in our family." "Ah my lord, I am no longer surprised that you have not been cured; were that idol dearer to you than all the world, you must destroy it; because you cannot, in conscience, prefer it to the God who has created you, who preserves you, and will one day judge you. Break it, and I tell you again I will answer for your cure." Chromatius now broke his golden statuette to pieces, and was perfecty cured. (LASSAUSSE, Explic. du Cat. de l' Empire, 571.)

There are many Christians who resemble this Roman governor. They break to pieces many idols of their heart except one; they go to confession and accuse themselves of all their mortal sins except one; they renounce many proximate occasions of sin, except one; they forgive all their neighbors except one; they restore many ill-gotten goods except one ; they believe all the truths of the Catholic religion except one. Hence they remain sick in soul, and often in body, until they have renounced the idol of their heart.

August Mother of God, universal protectress of the human race! look down on the immense and ever-increasing ruin which hell is occasioning souls by the spread of so much impurity through the internet, movies, television, music, books and writings. For thy sweet pity's sake, pray God, Who loveth thee so well, to give us a remedy for so great an evil. Yes. dear Lady, pray; thy prayers are all-powerful with Jesus, thy Son, Whose pleasure it is to grant whatever thou dost ask.

My God, "cast me not away from Thy face" (Ps. 1. 13). I well know that Thou wilt never abandon me if I do not first abandon Thee. Alas! I fear this misfortune through the experience I already have of my own weakness. Lord, it is for Thee to give me the strength of which I am in need to withstand the assaults of hell. I ask this for the love of Jesus Christ. My Saviour, establish perpetual peace between me and Thee; establish an eternal and indissolvable union. To this end, give me Thy love. " He that loveth not, abideth in death" (1 John iii. 14). It is for Thee, O God of my soul! to deliver me from this miserable death. By that, bitter death which Thou didst endure for me, let me not again lose Thy friendship, O my Jesus! I love Thee more than all else, and hope to remain ever bound to Thee by the chains of love. I hope ever to live bound by them, both on earth and eternally in heaven.

O Mary! thou art the mother and dispenser of perseverance; it is from thee that I ask and hope for this great gift.

O my beloved Jesus and my Judge! when Thou dost judge me, for Thy mercy's sake condemn me not to hell. In hell I cannot love Thee, but must hate Thee forever; and how can I hate Thee Who art so worthy of love, and Who hast loved me so well? If Thou wilt condemn me to hell, at least grant me grace to be able to love Thee there with all my heart. This grace I do not deserve, through my sins; but if I do not deserve it, Thou hast purchased it for me with the Blood which Thou didst shed with such anguish for me upon the cross. O my Judge! inflict on me every pain, but deprive me not of the power of loving Thee. O Mother of God! behold the peril in which I stand of being condemned to be unable of loving thy Son, Who deserves an infinite love; help me; have pity on me.

Saviour of the world! O my only Hope! by the merits of Thy Passion, deliver me from every impure desire which may hinder me from loving Thee as I ought. May I be stripped of all desires that savor of the world; grant that the only object of my desires may be Thyself, Who art the Sovereign Good and the only good that is worthy of love. By Thy sacred wounds heal my infirmities ; give me grace to keep far from my heart every love which is not for Thee, Who deservest all my love. O Jesus, my Love ! Thou art my hope. O sweet words! sweet consolation! Jesus, my Love, Thou art my hope!

I. O Jesus, Son of the living God, brightness of eternal light, who from all eternity wast begotten most pure in the bosom of the eternal Father, and who in time didst will to be born of a most pure and immaculate virgin: I, thy most frail creature, with all my heart beseech thee to preserve me pure in soul and body, and to make holy purity flourish abundantly in Thy holy Church, for Thy greater glory and the salvation of the souls redeemed by Thee.

II. O Mary ever virgin, most pure and immaculate daughter of the eternal Father, mother of the eternal Son, spouse of the Holy Ghost, august and living temple of the most blessed Trinity, lily of purity, and mirror without spot: obtain for me, O dear mother! from your good Jesus and mine, purity of soul and body; and beg of Him to make this virtue flourish more and more in all classes of the faithful.

III. O most chaste spouse of Mary immaculate, who didst merit at the hands of God the singular honor of being the foster-father of Innocence itself, Christ Jesus, and the spotless guardian of the Virgin of virgins: obtain for me the love of Jesus, my God and Saviour, and the special protection of Mary, my most holy mother; and procure, O holy Joseph, protector of all chaste souls! that thy chosen virtue of holy purity be better loved by me and by all men.

IV. And thou, all on fire with love for Jesus, Mary, and Joseph, model of Christian modesty and restorer in your time of piety and good morals, our special advocate and example, S. Bernardino: present our prayers to the Holy Family, and beg of them that, with piety and the fear of God, holy purity in soul and body may reign in all Christian families, and in all who are children of the holy Roman Church, our mother. Amen.

His Holiness, Pope Pius IX., by a rescript of the Sacred Penitentiary, Feb. 27, 1862, granted to all the faithful, every time that, with at least contrite heart and devotion, they shall say these prayers to obtain holy purity:

An Indulgence Of Three Hundred Days. A Plenary Indulgence, once a month, on any day; to all those who, having said these prayers for a mcnth, being truly penitent, shall confess their sins and receive holy communion.