Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	owe_v	servant_n	1,002	5	6.9749	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52343	Of adoration in spirit and truth written in IV. bookes by Iohn Eusebius Nieremberg native of Madrid. S.I. And translated into English by R. S S.I. In which is disclosed the pith & marrow of a spiritual life, of Christs imitation & mystical theology; extracted out of the HH. FF. & greatest masters of spirit Diadochus, Dorotheus, Clymachus, Rusbrochius Suso, Thaulerus, a Kempis, Gerson: & not a little both pious & effectual is superadded.; De adoratione in spiritu et veritate. English.	Nieremberg, Juan Eusebio, 1595-1658.; Strange, Richard, 1611-1682.	1673 (1673)	Wing N1150A; ESTC R224195	255,001	517

spirit he alone that is in grace is a living image of God quickned with his spirit and as it were the child and image of his parent by participation and communication of nature What a deal of difference is there and how far falls a material picture or statue of some king short of the kings own beloved Son the noblest essence and natural perfection of the highest Archangel falls much shorter of a soul that is in grace for there is no substance or nature but it represents God only after a dead manner no otherwise then an Emperour is represented by a piece of wood or marble or a painted tablet Among those that partake of the same nature there is not so much a similitude as an identity or selfsamenes therfore the H. Fathers stile one that is in grace the same with God like as the father and the Son in humane generations are accounted the same person The natural Son of God himself said let all be one as thou o father in me and I in thee that they may also be one in us For although each just man besides the just of justs IESVS becomes only such by adoption there is a greater tye unity betwixt him God then is found betwixt natural parents and their children The children of men have only a smal parcel of base matter and their parents flesh but he that is in the degree of grace receives the whole divine spirit within him Therfore the adoptive filiation of God is a more sublime manner of filiation then that which is naturally found among men O man rejoyce in this thy dignity and do not degenerate from the divine condition thou art raysd to have a care of Gods honour be zealous in his quarrel if not because he is thy God at least because he is thy father and all that he hath shal be thine Children because they hope to inherit their fathers patrimony follow their fathers busines thou being heir to God must not carry thy self like a stranger or alien Although God had not given us our creation yet for this only that he adopted us his children we owe him a cordial love and must discharge our duty in things appertaining to his service with a great deal of zeal O most loving father why am not I touched with a deep resentment for being enrolld into thy family and tasting so singularly of thy providence Wild beasts out of love to their yong ones expose themselves to a hazard of death and what wilt thou do who hast given such a remonstrance of love even for us who condemnd thy natural Son as to take us for thy children O what confidence ought a soul to have in this filiation although God were not a God of providence yet he would be watch fully careful sweetly sollicitous over him that is in grace no les then a mother in widowhood over her only and beloved child yea far greater then this is Gods affection and vigilancy in regard of the just To this we may add that by grace we become the friends of God IESVS himself utterd these words sweeter then honey drops ye are my friends For by grace there accrues a certain dignity betwixt God and man not of a disproportionable degree but so dignifying that it elevates him to the order of things divine and of a mortal man makes him a friend and favorite of the immortal king Although we did not become the children of God yet for this sole respect that grace entitles us his beloved its worth exceeds all valuation A friend is preferrd before a kins man and is held more trusty then nature it self allies are often neglected or become the objects of hatred friends are alwaies beloved men do more for their friend then for their brother what then shal we conceive of friendship with God There are two things which endear much alliance and love and both of them are found in grace To be loved by God is a rich mine of heavenly gold and a magazine of all divine blessings The love of God is not ●oytering and sluggish but most effectual and operative To love one is to wish him wel in God it is the self same to wil and to do and consequently whomsoever he loveth he enricheth him with the treasures of heaven The love of God is an ever flowing conduit or rather a river of celestial blessings If he exposd his life for his enemies what will he do for his friends There is no incongruity or inconsequence to be found in God wherfore if he did so much for those that hated him he wil do incredible things for those that love him carrying a special providence over them If he have so much care of our enemies as to command us to love them what wil he have of his own friends He loved us so affectionately when we were yet his foes that he seemd to love us more then himself and if he did this when we were his enemies wil he do les when he both stiles and accounts us his friends Thou wouldst be glad to have a friend as faithfull to thee as Ionathas was to David but all humane fidelity is a meer toy yea to be accounted but treachery in regard of that which God shewes on thy behalf Men hold it no smal favour to be taken notice of by a terrene king what wil it be to be loved so affectionately loved by God wilt thou know o my soul how signally remarkable Gods friendship fidelity is He is so enamourd upon his friends that he cannot endure to be separated from them If his immensity were confind only to heaven he would relinquish it to come to one that is in grace nor would he ever be from him but would make himself his cōstant sejourner that our society may be with the father his Son Iesus Christ by the mediation of the H. Ghost who is diffusd in our harts Deer and lambs and pigeons are sociable creatures they willingly sort with one another love those whom they know to be of the same kind God is sociable the Son of God is a lamb the divine spirit is tame and affable it loves those that become divine affecting the fellowship of his nature and as it were of the same feather with him If the most sacred Humanity of Christ took such complacence in any one as to be alwaies present with him what should we think of such a singular priviledg and why do we not admire that the Dinity never departs from the just man but becomes his unseparable companion and not only dwels with him as his fellow sejourner but even in him in whom he placeth his tabernacle much more willingly then in the sun What parent so loves his child as with his good wil never to be from him but alwaies in his company yea such a one assignes him a tutour and commits him to his custody But God our parent and friend entrusts us to no body else he

Mother the intreaties of a Mother are as good as a command to towardly children and what child more towardly then Christ or what Mother better then Mary what greater obligation imaginable then that of the best of children to the best of mothers the obligation of CHRIST is not like that of other children to their parents but like that of creatures to their God It is not only such a one as interceeds betwixt the begetter and the begotten although this also is greater in Christ since it is not divided betwixt two like as other children owe their being both to father and mother for he took humane nature of his Mother alone he having according to it no father and therfore he owes solely to her his being a man but it is also a moral obligation Children owe duty and respect to their parents although they intend not this child in particular but any other yea although they beget him against their will and would indeed have begotten none nevertheles this tie of nature is so sacred that even Barbarians hethens were of opinion that parents were to be worshipped as second Gods that the debt which was owing them could never be dischargd O IESVS whose doctrine transcended the subtilest capacity of Philosophers whose example surpassd all humane opinion if Ethnicks deliverd such precepts about honouring parents what wilt thou o Son of God do in honouring thine that was the respect which Gentils afforded how much more perfect will thine be o IESVS thou who didst build upon the vertues of the ancients and added to their precepts thou who to the lawes of love superadded that of loving our enemies in the command of charity declard even concupiscence to be forbidden so also in the precept of reverencing parents thou didst excel in reverence towards thy mother wherin besides the debt due by nature thou owest another of free election Other parents have nothing of choise in the child they beget but with thy most holy Mother it fared much otherwise she not only bore thee but would only bear thee alone and no other but thee Her good will was expected and desird by God the father and his Angels therfore because thou art endebted to her for this elective will thou repayst it by denying her nothing which she wils Thou dost acknowledg a stricter obligation towards her then other children have to theirs one like to that which creatures have towards their Creatour This is the great debt of creation that God did not only create us but selected us in particular and producd us rather then others whom he left in that heap of things only possible and their own nothing O stupendious excellency of Mary seing God is in like manner obligd to her that creatures are to him which is infinite and then as there is an immense distance betwixt being and not being so the obligation of him that receives being and life infinitly surpasseth all other obligations arising from other common benefits which presuppose being and life If then o God worthy of all love thou art most liberal towards those that are most deeply endebted to thee and most indulgent to those that offend thee how canst thou be griping or hard harted to thy own Mother to whom alone thou art endebted and in such a manner endebted for the riches of thy mercy and goodnes How canst thou deny any favour where thou acknowledges so great a debt thou dost deservedly impart all by her who imparted life to thee for as children can by no goods whatsoever make recompense to their parents for the benefit of life because it is the foundation of all other benefits and all the actions natural endowments of children are properly belonging to parents because they gave them their first being in like manner thou wilt deny nothing to her who gave thee humane nature insomuch that giving all by thy Mother thou seemst to give all to thy Mother and moreover putst us upon a necessity of honouring her since thou wilt have us to obtain what we obtain by her and because thou hadst of her thy natural being that is humane nature so wilt thou also that we have from her a supernatural being that is grace that so by making us the children of Mary supernaturally thou mayst satisfy for thy humane filiation by her naturally True it is that all things are from God this very thing that he is a debter to his Mother is one of his benefits but this imports not much towards our right understanding how much he is ready to do for the most B. Virgin for this is the custome and fashion of God to regard his own favours no otherwise then if he had no hand in our merits though they proceed from his grace but is as bountiful in rewarding them as if they were wholly our own he will give as ful a recompense for our good works as if these good works were not his guifts nor he assisted us with his grace but we performd our services by our own strength and carried of our selves that proportion to glory after the same manner will he correspond with the duties of his Mother as if he had contributed nothing to them but will proceed as if he had receivd essence nature and life from her independently of any benefit and divine grace by which she was prevented and preelected to that stupendious work of the divine Conception If Christ acknowledg and esteem himself thus obligd will he perchance infringe the precept of honouring parents or rather seek to fulfil it with pressd heapt measure if the obligation wherewith other children are tied to their parents be so great that Philosophers judgd it indissoluble since Christ acknowledgeth a greater then any other can he possibly faile in gratitude if God recompense with glory the minute services of men even beyond their desert he will not be wanting in any kind to discharge and satisfy this debt to his Mother which exceeds all rewards and recompense Who can doubt but that Christs gratitude towards his Mother surpasseth the love and gratitude of all other men If then ethnicks were of opinion that children how obsequious soever cannot be gratefull enough to their parents can we imagine that Christ will let slip any occasion of gratitude to her in a word he was so grateful towards his dearest parent that not content with that reverence which he exhibited to her the while he lived in the exercise of infinite theandricall acts with which he honoured her in being subject to her he would have all us to honour her also and help him as it were to do the same For that end he would have all us become her children that for him we might love and honour her as our Mother For as there was an obligation due to her as Mother he would also have such satisfaction and gratitude as is proper to children Which filiation he dedicated on the altar of the Cross when he bequeathd all his

lost one of his own eyes to save one of his sons who otherwise had lost both But what wonder if a friend for a friend a servant for a king a parent for his child did such a feat how much more did my IESVS for me not a friend but an enemy not his king but a base slave of the divel not his child but a child of perdition If he had pardond me my trespass it had been enough but he relinquishd his throne he lost his life and over and above enthrond me in his kingdom If he had only canceld the disgrace and infamy of my sin he had shewd a rare clemency though the punishment due for it had stood good but he hath pardond the penalty and replenishd me both with joy and glory Are these things perchance false or is fayth infallible if they be truth it self how chances it that while we relate them with our mouth we are not affected towards the person of Christ with our hart who gave us his hart and inclind and stil inclines the hart of God towards us O how dear ought IESVS to be to us by whom we are so dear to God how much beloved by us for whom we are so much beloved by God! Consider what great good thou enjoyest in Christ infallibly God would not endure us and our impudency if Christ were not our mediatour he beautifies our deformity and renders us comely in the eyes of God he cloathd our nakednes with grace and attir'd us in his own robes when we were so miserably tatterd that we could not appeare in the presence of God and enricht us with his merits that we may appeare How gratefuly did he take it at S. Martins hands that he gave him but the one half of his cloak IESVS gloried and made as it were a flourish before the Angels with that torne rag and we are ungrateful to him who clad us in purple and a divine garment when we were naked unworthy and infected with leprosy not that he might only cloak the soare but throughly cure the loathsome disease and being washd like Naaman as it were in a Iordan make us truly sound and beautiful neither do we prize the garment and grace and his merits for whose sake his Father tolerates us takes notice of us and which is the chiefe makes us the object of his love O ungrateful mortals how comes it to pass that your harts are not forc'd after Christ who is our treasure our riches and our beauty without him we are deformed and unsightly to the eyes of God by him comely and conspicuous God stands proportionably in order to mankind and Christ its redeemer as doth our eye to its object which is colour light Without light all colours are invisible they are void of all beauty it by only illuminating them beautifies them so Christ who was a light to the revelation of nations makes God look regardingly upon us men now visible and sightly to his eyes who were buried before in darknes and the shadow of death Light is the first and chief in the class of visible things very agreable to good eyes by it all other things are seen and only seen so far forth as they partake of it for only with light or in light or by light colours are discernable light resides in the colour with our eye and in the space intermediate betwixt both So Christ is that which is the first and most visible in the divine eyes most grateful and acceptable to those of his Father other men only are so for as much as they partake of him by him and with him and in him they are conspicuous t is he that disposeth them and makes them regardable before God All the lustre and grace of colours consists in light and by its meanes hath its being and all the glory honour and grace of men is by Christ it is all his blessing and benevolence Mark how regardles the choisest and lovelyest rarities are by night they are as if they were a sleep or rather not at all so soaring spirits and subtle wits without Christ lie shrowded in darknes and are no more regardable then a nothing Why then dost thou glory in any thing besides him without light fair and foul is all one and both of them in a sorry condition without grace by Christ a sharp and piercing wit and a dul and doltish one is much the same and all other endowments of nature art and industry are no more then if they were not at all The heavens also and the sun are only beneficial by their light by which they effect all their productions so God by Christ alone communicates all the blessings he imparts to man Of all our sublunary simple qualities the heavens admit none besides light so neither shall any man ascend to heaven but he whom the light of Christ irradiates neither shal any prayer be heard with acceptance which petitions not by his sacred name O IESVS the light of men the true light which illuminates every man coming into this world illuminate me that thy Father may behold me who if he see in me any thing of thine cannot reject me if he hear thy name in my mouth cannot but harken to me O the force of the grace of our only-begotten Christ which begets so many children so grateful to God! where Christ is or his name is heard thither mercy flies immediately there mercy is certainly to be found O how efficaciously sounds the voice of Christ by which we assuage his Fathers anger and press him to our relief How can such obsequiousnes of his only Son most obedient most holy most officious most loving but move most tenderly such a parent especially since he sees himself beloved by him alone according to the fulnes of his desert amidst so many exulcerating affronts of men The name of a child prescinding from all respects of duty is grateful even to the most unnatural and miserly what then will it be to a most beneficent God especially if we add so many services exhibited even to his unthankful enemies He that considers Christs dutifulnes towards his Father wil adjudge all rewards more then due to him His father lost the world by the sin of man but such was the officiousnes of his Son that he regaind it restord it to him was this a smal piece of service All mankind and innumerable Angels became rebellious refractory to his Father the Son took upon him to quel their stubborness and teach them obedience and this at the expense even of his own life All mortals fel into a high contempt of the Father the Son by honouring him would make amends for all he finally restord him so many servants he gave him so many worshippers so many lovers so many praysers he peopled heaven that was void of inhabitants and were these but sleight services But with what affection what diligence what love what seemlines performd he this it was altogether

infinite and such that neither power nor knowledge remaines to the Father whereby to exceed in rewards the merits of his Son If God then be of such a munificent nature that of his own accord he is beneficial to sinners if so just that he rewards them beyond their merits and goes out of himself that he may be bountiful to all expecting no just title which exacts his beneficence wil he proceed partially with his Son alone and not have regard to the prescript of their agreement of which as yet the divine liberality in all its extent fals short what will he do when he sees that he cannot outstrip the merits of his Son but that all the rewards he gave him and all men for his sake are infinitly below his services will he that was profuse to sinners be injustly pinching to his own Son will he refuse to give what he demands or we ask for his sake supposing he cannot reward him too much nor hath hitherto done it sufficiently if God be munificent beyond all expectation to wit when men judge punishment more due then favour wil he be niggardly and sparing when they think him bound not only to do it by way of friendship but also in a manner claymd as a due debt if God hath bin bountiful to some masters for a silly servants sake because he did his duty what will he be to his beloved Son in whose sole service he took more complacence then in all the world besides if he esteem men so highly that he usd those expressions for lacob my servants sake and Israel my chosen and elsewhere for David my servant c. and this when he was in a veine of indulgence wil he misprize his beloved Son most dutyful to him and be harsh and unmerciful to him in whom he so gratifid us o men let us make our demands securely nay most securely by Christ let us approach with confidence to the throne of his grace because how great guifts soever we demand God wil remaine indebted for greater and because he excuseth not himself nor disclaimes the debt he will never remaine ungrateful or unjust but will give what we ask since he neither hath nor can give all that his Son meriteth Behold behold I now see more clearly then the sun that it is wholly impossible for him to deny whatsoever ●e ask for his Sons sake supposing our petition be made as it ought for we seem many times to petition but perchance do it so coldly and foolishly that it is no better then a mock-petition But he that makes it truly and really in the name of Christ not only intreats but as it were conjures and exacts Christ is the object and delight of all the divine senses God sees nothing that 's seemly but by Christ he hears nothing that 's harmonious but by Christ nothing is fragrant sweet to him but the good odour of Christ he annoints heales nothing with his mercy but by the oyle of the name of Christ nothing lastly rellisheth savourly to his pallat but what is seasond and sweetned with the passion and gal of Christ Whatsoever he feels all is grateful by Christ so regarding us in him because we resemble Christ we are pleasing to him as one that looks through a green glass all that he sees is green and agreable to his sight though before disagreeing that colour which of all others is most pleasing to the eye tempering the incongruity of the object O how far would God be from tolerating our loath somnes and nastines if it were not for his sake o how often would he be out of patience with us even after we are once put in the state of grace which we deservd to forfeit for our ingratitude and non-compliance and many other venial sins if he did not think upon him who sustaines us and supplies for our defects He alone is a lenitive to his Father to make him relish les noy somely our impudence and unthankfulnes The world had perishd a thousand times long ago unles it had been detaind maintaind by him who by offering a daily sacrifice infinitly pleasing to his Father conserves both it and us so shamelesly impudent Christ interposeth himself betwixt us and his Father who beholding us in him our deformity doth les offend him as he that beholds a dead dog but in a looking glass feels not the stench it sends forth hurtful objects when they are seen through a glass are not offensive to the eyes It fares with God as it did with that Emperour who having a very faire emerald which like a mirrour reflected objects he beheld in it all spectacles of horrour as combats of duellists slaughters and whatsoever causd aversion to the end that the pleasingnes of the stone might abate and sweeten the distastfulnes of the fact so our misdemeanours do les exasperate God when he beholds them represented in Christ Christ is a gem and most pretious emerald nothing is more pleasing to the eye then that stone whose only sight is said to exhilarate it and it shuts not up this grateful colour within its own inclosure but imparts it to the neighbouring aire void otherwise of all colour So Christ causeth joy to God and communicates his merits to us who have none of our own to the end that being endowd with his grace and the verdure of hope we may confide that by him we shall be acceptable to God All our good and graces are but only the exuberancies as it were the superfluities and offals of the merits of Christ The IV. Chapter How devoutly we ought to be affected towards the most B. Virgin Mary HOw great is our misery and malice since though the mercy and goodnes of God be infinite it nevertheles ●●ands in need of other helps and industries for our redress Christ the incarnate truth was a wonderful invention to satisfy the divine justice but because this instrument of mercy was to be our Iudge Gods love towards Christ provided another organ of pure mercy his most sacred Mother for which among other immense benefits of the divine goodnes we ought to be thankful What had become of us if Mary the mother of mercy had not been by whose prayers though our malignity and shamelesnes which is alwaies affronting God deserve a continual scourge yet his revenging hand is suspended and the scourge changd into a guift Christs reverence towards his Mother is more prevalent then our irreverence towards him If he offerd his life for his enemies and those who by crucifying him deprivd him of life what wil he not do for his dearest Mother of whom he received life if God did so great and remarkable things of his own accord and unrequested for creatures to whom he gave a being what will he do for her of whom he took his substance and Humanity she especially mediating and urging him by her intercessions as it were commanding him by the right and prerogative of a

not to make thee the subiect of my action but not so much as the obiect of my memory O most loving God how could I behave my self worse towards my capital enemy then I do towards thee not so much as daigning thee a look when thou meetest me and meetest me so often though thou be stil ingratiating thy self by new favours and services O how continually o God art thou present in me and yet I so little present to thee and take so little notice of thee thy essence penetrates each part of me much more intirely then the sun beames penetrate each part and parcel of a transparent christal more perfectly then our soul is diffused through our body The presential assistance of thy wisdome provides for me and playes it self the purveyer that nothing may be wanting and if I do any good that it may impart a reward thou committest not this to the intercourse of thy Angels only and their relation but thou thy self becomest my overseer Thy power carryes me in thy bosome as a nurse or motherdoth her dearest child and because these duties of being in me of seing me of preserving me in my being are necessarily annexd to thy divinity thou wouldst have me engaged to thee o good IESV for a voluntary presence and there being but one way wherein thou couldst necessarily be absent thou didst invent a meanes even in that to be also present in thy most holy body that thou mightest be present with me both corporally and spiritually O ungrateful soul why wilt thou not be thankful to so loving a Lord and if thou canst not bodily be present with this divine Sacrament be not forgetful at least in spirit and thought of so benefical a soveraign who hath made thee his tabernacle and place of residence Carry o soul respect to thy self and the Altar of thy mind where God dwels by grace which thou perchance now partakest of and woe be to thee if thou dost not the divinity being there communicated We reverence inanimate things and deservedly which are imbrued in the blood of Christ but why do we not the same to a part of our soul spirit where the H. Ghost diffuseth himself we dare do no unseemly action before an Altar where the sacred body of Christ our Lord is kept nor darest thou do les before thy self because thy mind as thou maist wel hope is by grace the Altar and throne of God he residing in it with greater pleasure then in a Pix of gold How dost thou compose and recollect thy self when thou art to receive the Body of Christ habituate thy self allwayes in such a modesty such a decency since God is thy guest lodging not in thy body only but within thy soul If the Body of Christ being thy guest thou compose thy self with such decency thou must stil retain the same since the spirit of God becomes resident in thy spirit since the Father and the Son come to thee and take up in thee their dwelling place Whether in publick or private comport thy self allwayes after the same manner God beholds thee God is nigh thee God is with thee God is within thee If Christ should come visibly to thee when thou art all alone in thy chamber wouldst thou in his presence put thy self in any les seemly posture or rather stand in a reverend submissive composd manner trembling at the aspect of such an awful majesty Behold the divinity is allwayes present with thee and we owe it no les dutyes of respect The divinity is present not after one manner but many by filling and surrounding thee with his boundles essence as the ocean doth a spunge by carrying thee in the eye of his all seeing providence by sustaining thee by his power by cherishing imbracing and adopting thee for his child by his heavenly grace O soul why sendest thou thy desires in so long a pilgrimage since God is so nigh at hand why dost thou aspire to other joyes he being present thou hast a speedy redress for all thy miseries why art thou contristated a refuge sanctuary against all thy calamities is close by what needst thou fear let all thy affection spend it self in embracing and kissing this thy most loving parent in whose bosome thou art nurturd and brooded up Consider thy self more neerly allyed to God then to thy brother then to thy Father then to thy mother for the kindred and allyance betwixt thee and God is greater then betwixt a child and his parent Let him then be allwayes present to thee who is present after so many wayes As a mirrour becomes the image of that which is present to it so a holy soul in some manner will become divine if it have the divinity present with it This presence of God is the vital action of grace a holy soul is so long in an actual and waking exercise of life as it loves God and is mindful of him whether it be employd in the contemplation of his perfections or seek actively to advance his greater glory For as God is not only present to us by his essence knowledg but also by his power and activity so the best method of framing the presence of God is to consider him playing the good Operarius and directing his actions to our behoof Who wil not become active on Gods behalf since he works all in all for ours but yet though a soul surcease from this she shal not therfore dye by sin but wil be like one that is a sleep not dead but yet scarse alive as not enjoying the use of life so a soul that is in oblivion of her God though she be not voyd of life yet she is in so sound a sleep that she reaps no benefit of her spiritual vitalityes O how long-lifd wil one be that is stil mindful of God! o how many ages wil he complete which even those that otherwise are held spiritual do ordinarily forfeyt this presence of God is also the sense of grace for without it the soul lyes like one in a palsey The palsey is a disease not a death but it deprives ones limbs of all sense and vital motion life and grace are then to smal purpose when the memory of God is benumd and obstupifyed whether it be in action or contemplation One palm tree becomes fruitful merely at the presence of another and the soul at the presence of God is loaden with all variety of fruit Without the presence of the sun all is buryed in obscurity nothing doth partake of beauty by the presence of God a soul is illustrated and is made most comely to the eye The elements cannot brook to be absent from their center and no les is a soul carried to her center of repose God As a stone if it be detaynd in the ayre keeps alwayes a propension to the earth and if it be left to it self tends thither without any more adoe so a soul enamoured upon God even when it is detaind from its