Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	heaven_n	love_v	soul_n	5,739	5	5.0400	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72089	The practise of Christian workes. Written in Spanish by the R. Father Francis Borgia, sometymes Duke of Gandia, and the third generall of the Society of Iesus. Togeather with a short rule, how to live well. Englished by a father of the same society. VVhereunto are adioyned certaine pious meditations vpon the beades: translated also out of the Spanish	Borja, Francisco de, Saint, 1510-1572.; Everard, Thomas, 1560-1633.; Cresswell, Joseph, 1556-1623.	1620 (1620)	STC 11315; ESTC S124739	63,056	286

God hath much more iust cause to complaine of them who seeth himself to be contemned by them And therefore let them be confounded and let them heare how our Lord complaineth of them in these words They haue forsaken me the fountaine of the lyuing waters and haue digged themselues decayed cisterns which are not able to hold water And that VVhat iniquity haue they found in me for that they haue estranged themselues from me And this may be inough touching different states least we may seeme to exceede and go beyond the bounds of our intended breuity and withall for that it is an easy matter of what we haue sayd to make a coniecture of other things and ro set them downe And if any will diligently consider those things that we haue remembred before he may euer haue occasion of confounding himselfe And now to come to our inward powers be thou O Man confounded touching thy Memory For sith thou knowest that thy Creatour hath giuen thee this wonderfull power for this that thou mightest remember him both euer and sweetly yet thou hast lodged many base and contemptible things in it and therein hast so occupied and busied it as thou hast scarce tyme or leasure to remember him who gaue thee it in so much as it serueth nothing at al lesse then it doth the Creatour Wherefore be thou confounded and ashamed for that thou hast abused it to the iniury of thy Lord and for that whereas thou art often put in mind by the Church who thou art by ashes euery yeare put vpon thy head and by saying of these words Remember man that thou art dust and to dust thou shalt returne and of the Scriptures one while of thine end when it sayth Remenber the last things and another while of those things that Christ suffred for thy sake when it sayth Remember my pouerty and my transgression the gall and wormewood And of other things often at other tymes yet thou seemest to remember nothing lesse then these and the like and hast iust cause to weepe and to say with the Prophet My soule refuseth to be conforted I was mindfull of God and I was delighted and to be confounded the more for that thou hast sometymes recreated thy selfe in the obliuiō of God And now to come to the Vnderstanding how large a scope of confusion doth represent it selfe in it to thee which for as much as it vnderstandeth that it is created to this end that it might vnderstand the supreme God doth notwithstanding oftē thinke not onely vpon vaine vnprofitable and transitory things but also most bad and is finally occupied in those things wherevnto it knoweth it should not attend Thou hast certes iust cause to weepe and to lament this ill of thine with all the confusion thou canst possibly procure and stirre vp in thy selfe And what shall we say of the Will wherewith when as thou shouldest loue God aboue all things thou hast affected those things which it is a shame to thinke of much more to speake What I say shall I say of thee o blind Will which hast preferred the pleasure of thy senses before the goods of heauē Which when the sweet charity and loue of God might place amōgest the Seraphims the foule and filthy loue of the world hath throwen down into hell Thy powers O soule ought worthily to confound the in which thou hast so fowle an image of God Thou mayest indeed and oughtest with greife to blame them with these words Behold Adam is become as it were one of vs and to complayne of them in this manner VVho O powers who O imare of God I say hath maried you who O Memory hath spoyled thee of the memory of God VVho o Vnderstanding hath depriued thee of thy iudgment VVho O VVill hath deceyued thee O how fitly O soule may this be sayd of thee H●● Princes are become as Rams not hauing pastures to feede in For as Rams when they find not pastures thy powers as though they had not any pasturing in God haue sought out impoisoned pastures to feed in for that cause their forces faile them and therefore thou oughtest to be exceedingly confounded in thy selfe Let vs passe ouer to the Sēses God hath indeed giuē thee eyes that by beholding the beauty of his creatures thou mightest loue him in all and euery thing and giue him thankes for al but thou contrariwise makest hauocke wast of all things that thou seest eyther as one raging and madde with anger or desiring with a couetous minde And therefore when as thine eyes ought to bee euer before Gods As the eyes of the handmaid in the hāds of her mistres they do often become Basilisks which with their sight do kill whatsoeuer they looke vpon Wherefore bee thou confounded for hauing conuerted the light that hath been giuen thee into darknes for shutting thine eares against holy inspirations and opening them to heare murmurings and detractions for accursing men with thy tōgue wherwith thou shouldst haue blessed them for hauing accustomed thy selfe to this that nothing might be vnspleasant to thy smell and yet thou feelest not the loathsome stench of syn And finally for that all seemeth hard to thee if thou were to suffer any thing for Christ and that againe sweet which thou endurest for the world Wherefore lament the euills and miseries of thy Senses and let the remembrance thereof draw and wrest from thee humble and harty teares and those full of confusion And if al this be not inough let thine Head confound thee for that it is not yet pricked with thorns let the haires of thy head cōfound thee that they are not yet pulled of let thine hands and feet confound thee that they are not pierced through with nayles finally let the rest of thy members confound thee for that they cannot bee moued but by the vertue and power of God and yet thou hast persecuted Christ with thy feet wounded him with thy hands and works and hurt him with thy tongue Finally if thou consider the matter with an vpright iudgmēt thou art alone vnto thy selfe a great matter of confusion For there is not any thing in thee whereof if thou diligently bethinke thy selfe thou oughtest not greatly to be confounded And if there be many things with in thee which thou vnderstand not euen for that alone thou hast most great cause of cōfusion for that thou knowst not thy selfe throughly For what thy soule is or what it hath in it or how it is vnited to thy body or how it is to be seuered from thy body if thou demaund of thy selfe I know thou canst not answere me And if thou be so ignorant in things appertayning to thy selfe how ignorant I pray thee must thou needs be in matters that concerne others This in the meane tyme is true that both in those things that thou knowest touching thy self and in those that thou knowest not there is presented thee great and abundant matter of confusion And if

sacred body with most cruell stripes And deryde the King of glory with a Crowne of Thornes Aue Maria. 9. His vnbeleeuing and vngratefull people rebell against him demaund that he should be crucified And a malefactour set at liberty in his place Aue Ma. 10. The ambitious Iudge ouercome with feare and flattery condemneth him to be crucified though he know him to be innocent Aue Maria. A Prayer to Christ in the agony of his death 5. O Author of life syth thou wilt dy● and my synnes are cause of thy death let me dye with thee or graunt me a liuely feeling of thy torments Pater Noster 1. He imbraceth his desyred Crosse with ioy and cheerfulnes of hart and carrieth it vpon his shoulderrs to the place of execution Aue Maria. 2. His body beeing weakned with the losse of much bloud he fainteth vnder the grieuous burden And the torturers ease him least he should dye vncrucified Aue Maria. 3. He forbiddeth the deuout women to weepe for him but for their owne synnes and their childrens And foretelleth the ruyne of that miserable perfidious Citty Aue Maria. 4. Vpon the Mount Caluary they stripping him of his clothes renew his wounds And he offereth his sacred hands and feete to to be nayled to the Crosse Aue M. 5. They lift vp his virginall body naked and nayled And he suffereth this temporall paine confusion to deliuer vs from the eternall Aue Maria. 6. From the Crosse he asketh pardon of his Father for his enemyes Aue Maria. 7. He recommendeth his beloued disciple in him al vs to his mother Aue Maria. 8. He promiseth pardon and glory to the penitēt Thiefe And tasteth gall and vinagre Aue Ma. 9. The prophesies and figures of his passion being fulfilled he giueth vp his most holy pure Spirit into the hands of his Father Aue Maria. 10. Heauē earth are astonished that God immortall should dye But dying he killeth sinne and death looseth the chaines of Hel reconcileth the world to his Father and restoreth man to eternall life Aue Maria. A prayer to Christ reuiued and triumphant 6. O Glorious Conqueror who art risen from death enriched with spoyles hast al power in heauen earth Let synne dye in me without which there is no death And giue me a new life which may please thee serue thee for euer Pater Noster 1. He sheweth himselfe aliue and glorious vnto his Blessed Mother disciples And changeth their sorrow into vnspeakable ioy Aue Maria. 2. After forty dayes he ascendeth with triumph into heauen to take possession of his Kingdome placed our humane nature on the right hand of God his Father Aue Maria. 3. His disciples in company of his holy mother retyred in prayer expect from heauen the Comforter promised Aue Maria. 4. The time being fullfilled the holy Ghost descendeth visibly vpon them in forme of fiery tongues And they publish the diuyne Christian misteryes of faith in diuers languages Aue Maria. 5. The playne vnpolished words of the Apostles receauing force from this Spirit take possession in the harts of men And thousands are conuerted togeather Aue Maria. 6. By the death and prayers of of S. Stephen Paul of a persecutor becometh an Apostle The fayth increaseth with the persecution and with the same spread into other Countreys Aue Maria. 7. The Apostles meete in Councell ordeyne the gouernment of the Church and deuide among themselues the Prouinces of the whole world which is conuerted as we see to Christ by twelue Fishermen so great is the force of this holy Spirit Aue Maria. 8. S. Iohn remayneth in Hierusalem with the Mother of God for her comfort And their admirable life and example authorizeth the fayth Aue Maria. 9. The Apostles miraculously come togeather at the death of the B. Virgin Aue Maria. 10. And her Soule departeth without payne out of the prison of her body Aue Maria. A Prayer in the exequies of our B. Lady with the Apostles 7. O Lord what happines had it byn to be with thy disciples at those Funeralls to haue celebrated thy wonderfull greatnes and prayses for the benefits receyued by this holy Virgin Pater Noster 1. Her soule the third day was reunited to her glorious body And assumpted into heauen with such solemnity as no mortall man can comprehend Aue M. 2. The most humble of all creatures is exalted aboue them all And crowned Queene of heauen and earth Aue Maria. 3. Amongst other prerogatiues which the Blessed Virgin enioyeth and wherin especially she delighteth is to be the Aduocate of sinners with Christ our Sauiour Aue Maria. The Conclusion with thankesgiuing LET Heauen and earth ioyne together with ioy and the Quiers of Angells with the voices of men to singe eternall prayses vnto God in Trinity and vnity for the mercyes receaued in this admirable work of our redemptiō Amen Credo in Deum c. A Coronary or Crowne for the obtayning of Christian Perfection The Prayer O My Lord Iesu Christ splendour of the Father and Eternall wisdome graunt me true knowledge continuall memory and a cordiall desire of the most noble and most precious end wherunto thou hast created me and a right choyce of the meanes which thou gast giuen me to obtaine it Amen 1. My principall end for which I was created is to loue obay and please Almighty God And the secondary or lesse principall is to saue my soule Aue M. 2. The meanes for this end are all other creatures the knowledge good vse of them Aue M. 3. This vse consisteth in adding or diminishing taking or leauing them by waight number measure as they may serue this end The disposition necessary to vse them aright is to be indifferent to all And in the execution that we preferre allwaies the more conuenient for this end before the lesse and the better before the worse Aue Ma. 1. O my Lord Iesu Christ c. Pater Noster 1. Make me vnderstand o Lord that for thy only goodnes thou louedst me from all eternity And hauing no need of me thou hast created me to thy Image likenes in the tyme most conuenient for my good Aue Ma. 2. And how thou hast placed me as a King in his Kingdome with iustice peace and inward ioy of my soule Aue Maria. 3. That thou hast made me a companion of the Angells and capable of all thy riches and aboue all of thy grace and friendship Aue Maria. 4. That I knowing thy infinite goodnes by experience and thy selfe by familiar conuersation might delight in thee and loue thee aboue all things with pure and disinteressed loue Aue Maria. 5. That I may serue thee for thy selfe with all the powers of my body and soule bycause thou deseruest to be serued and loued aboue all Aue Maria. 6 That in all things I may procure thy greater glory and the perfect accomplishment of thy diuine will Aue Maria.

7. That I may desire and procure by all the wayes I can that thou be knowne loued and glorified of all men Aue Maria. 8. That I may reioyce for the good of others and by charity haue part in their happines Aue Maria. 9. And afterwards receaue reward in thy Kingdome for that which by thy grace I shall haue deserued Aue Maria. 10. And finally by the communication of thy glory become a perfect Image and portrayture of thy Diuine Nature for euer Aue Maria. 2. O my Lord Iesu Christ c. Pater Noster 1. O Lord let me loue this so amiable and soueraigne good which thou hast prouided for me aboue all gold siluer and precious stones Aue Maria. 2. And aboue all other treasures and ryches of the earth Aue Maria. 3. Aboue all liberty and ease Aue Maria. 4. Aboue all other delights and pleasures Aue Maria. 5. Aboue all power knowledge Aue Maria. 6. Aboue all honor popular applause Aue Maria. 7. And aboue al authority and dominion Aue Maria. 8. Aboue all loue kindred and other persons most loued and esteemed Aue Maria. 9. Aboue all health and temporall life Aue Maria. 10. And finally aboue all that is not God Aue Maria. 3. O my Lord Iesu Christ c. Pat●r Noster O Lord let me vnderstand the breadth length height and profundity of thy infinite charity wherewith thou hast geuen me 1. Thy holy Spirit for my Comforter Aue Maria. 2. Thy Angells for my Guardians and protectors Aue Maria. 3. Thy Law for my instruction Aue Maria. 4. Thy Sayntes for my example Aue Maria. 5. Thy Sacraments for the health of my soule Aue Maria. 6. A Bath of thy most pretious bloud wherin to wash me Aue Maria. 7. Thy Blessed body in the Sacrament of the altar wherwith to nourish me Aue Maria. 8. Thy punishments for my warning and thy comforts to giue me courage Aue Maria. 9. All thy creatures for my seruice Aue Maria. 10. And finally reason fayth thy diuine prouidence fatherly protection for guides of my way in this pilgrimage wherin I liue that through thy mercy I may obtayne this so high and soueraigne an end for which thou hast made me Aue Maria. 4. O my Lord Iesu Christ c. Pater Noster Teach me o Lord the good vse of these good meanes which with so bountifull a hand thou hast giuen me And of thy good creatures which thou hast made subiect to my liberty that they may not hinder but help me to this end 1. Giue me knowledge how to keep warily my exteriour senses Aue Maria. 2. To vse my Memory with discretion Aue Maria. 3. My Iudgment with truth reason Aue Maria. 4. My Intention with rectitude Aue Maria. 5. My Will with purity Aue M. 6. Thy Sacraments with deuotion Aue Maria. 7. Prosperity with thankfulnes Aue Maria. 8. Aduersity with patience Aue Maria. 9. Things indifferent with all indifferency of mind Aue Maria. 10. And finally to behold this world as a booke ful of certain manifest testimonyes of thy Iudgments and mercies and of thy infinite wisdome omnipotency and admirable loue Aue Maria. 5. O my Lord Iesu Christ c. Pater Noster 1. Graunt vnto me shame and confusion for my faults and negligences past as offences committed against thy diuine maiesty Aue Maria. 2. And a firme Purpose to amend them and to satisfy for them as I shal be able Aue Maria. 3. And Prouidence to auoid occasions not to fall into the like hereafter Aue Maria. 4. And Fortitude wherwith to ouercome all temptations and hinderaunces of thy seruice Aue Maria. 5. Care and account how I spend the tyme which passeth and cannot be recalled Aue Maria. 6. And sorrow for that which I haue lost forgetting thee and my selfe Aue Maria. 7. Feare to loose thy grace aboue all losses Aue Maria. 8. Compassion of those which haue lost it without care to recouer it Aue Maria. 9. And zeale of soules bought with thy pretious bloud Aue M. 10. And finally a cordiall desyre that all may be saued sith thou so desirest it and didst dye for all And a principall care that none come into daunger and much lesse perish through my fault Aue Maria. 6. O my Lord Iesu Christ c. Pater Noster Graunt me o Lord light from heauen and wisdome to procure in all my workes the best most pleasing to thy Diuine Maiesty 1. To chuse always that which is certaine before the doubtfull Aue Maria. 2. That which is truely good before that which is fayned Aue. 3. To preferre the Principall before the Accessory and lesse worthy Aue Maria. 4. And that which lasteth for euer before that which perisheth Aue Maria. 5. To esteeme the vniuersal good before my particuler Aue Maria. 6. Health before delight Aue. 7. That which is iust and honest before that which is only profitable Aue Maria. 8. Vertue before vice Aue Ma. 9. The Soule before the body A. 10. And finally Heauen which must be our Eternall mansion before the earth which only serueth for a passage and tryall Because these as a better greater good participate more of thy goodnes and are more conformable to thy good pleasure and holy will which be euer fulfilled obeyed and reuerenced in Heauen and in Earth Amen Aue Maria. 7. O my Lord Iesu Christ c. Pater Noster 1. Graunt me o Lord true knowledge continuall memory of my principall end which is to loue obey please thee Aue M. 2. Also true knowledge continual memory of the secondary lesse principall which is to saue my Soule Aue Maria. 3. And a right vse choyce of the meanes which thou hast giuen me wherby to obtayne Eternall happines Aue Maria. Credo in Deum ADVERTISMENTS FOR THOSE who will say with greater deuotion and spirituall comfort the foresaid Coronaryes 1. ALL Acts of Vertue with custome are made delightefull and such as make triall come to knowe that it is much more easy to serue God then the Diuell and more pleasing confortable to serue God with feruour then with negligence and without all comparison to be a Saint then a synner 2. For in seruing of God the pleasures are not only pure without distast but much greater and more durable then those which the world can affoard to her Louers Besides the spirituall powers are more actiue and potent as the obiects are more noble and fit to cause greater comforts and therfore consequently from both these grounds the acts are much more perfect so full of delight that they are able to sweeten the greatest bytternes As we see by S. Paul in his greatest tribulations by the Martyrs in their torments by other Saints and seruants of God in all the aduersities of this life 3. Creatures vsed with the moderation which God commaundeth and with that respect which is due vnto him are

Serpents who are sayd to put one eare close to the ground and stop the other with their taile that they may not heare the voyce of the enchanter put you in mind of your imprudence who haue not yet learned to stop your eares against the tentations of the Deuill Againe let the Ant vpbrayd you of your slouth and carelesnes that prepareth those things in Sommer that may be for her vse in tyme of winter And this very thing alon condēneth your negligence who prepare not now to furnish your self with those merits whiles you liue which you shall stand most in need of after this life And that you may haue a more spatious field and matter to meditate vpon consider the Bees the silly wormes other the like creatures in which you shall find many thinges to be wondred at and which may stir vp in you a cōfusion of your selfe all which we do purposely omit for the auoyding of prolixity and for that it was our meaning only as it were with our finger to point at the matter which euery one may thinke vpon leauing deeper and more profound circumstances to greater and more excellent wits And in the meane tyme we are to admonish this by the way that there is in euery creature great matter for our confusion if as often as any of them shal come to our mind or represent it selfe to our eyes we perswade our selues that as often we haue offended God our Creatour we haue deserued not only to be depriued of their vse and seruice but also they should reuenge vpon vs the iniury that is done to God And because we set that they haue not yet done it but do vs still seruice how great praises and thankesgiuing togeather with all humility subiection owe we to Gods mercy how often ought we to present offer our alacrity and readynes of seruice vnto him Neither let a man be afraid to enter into consideration of some other kindes of beasts as whiles he either behouldeth a Sow wallowing her selfe in the myre or when he seeth a Dog licking vp againe what he had cast vp before let him thinke that himselfe is much more filthy then they And that euery one may iudge thinges aright as reason would require it is to be vnderstand that nothing of it selfe is ill but as far forth as it is ill in the sight of God or by Gods iudgment Wherefore sith what we haue sayd of the Sow and the Dog as being thinges vnto them naturall is not reputed ill before God the same is not to be thought to be ill by vs but this is rather to be considered what a thing it is to a sinner or what punishment he deserueth when the sow doth according to nature whiles she walloweth in the myre and he doth against his nature sith he neither loueth God nor serueth him and where as he lyeth quietly in sinne in how much more filthy myre walloweth he then doth the Sow and how much more fowly and shamefully returneth he when he goeth backe againe to the sinne that he had left before to his vomit then doth the Dog And let that confound him and so much the more for that he knoweth it to be greatly displeasing to God And therefore let not the facts of some vnreasonable creatures call any man backe from the cōfounding of himself but let euery one be confounded and ashamed for his owne misdeeds who out of his free will was able ought to auoid and shunne all euill And this may serue the turne to be sayd of those creatures that want reason ¶ IT now followeth that we say somewhat how the consideration of reasonable creaturs that is of our neighbours ought to confound vs. Of these some are our Superiours some our equals and some inferiours I wil say a few thinges touching Superiours sith their authority power ouer you ought so to mooue you to submission and humility while they are present as vnles you carry your selfe very lowly before them you may seeme to want the iudgment of reason who consider not what manner of person and whose they carry And let it confound you and strike a great feare into you for that sith they are Gods Ministers they punish you not who haue offended the diuine Maiesty Wherefore if they command you any thing if they reprehend you or find fault with you if they chastize or mortify you it ought to seeme light and sweete vnto you though to others it may seem hard whether you thinke what you haue deserued or whether you remember what you did in former tyms vnder the power of the Diuell when I say you serued sin vnder his standard were vnder his subiectiō in matters not to be endured for as much as he vsed you for his executioner hangman when he moued you to the committing of murder in thought word or deed when through your examples or perswasions many falling into sinne went at length down headlong into hell And if you consider this so miserable seruitude rightly with your selfe all that your Superiours commande you will seem sweet especially when as they command not to do any thing but what appertaineth to a quiet life and full of fraternall charity you will deeme your selfe vnworthy of those superiours who be themselues the Ministers of the Prince of peace and be vnto you a great occasion of meriting life euerlasting And thus much touching Superiours ¶ THE consideration of your Equalls shal confound you thus if you shall thinke your selfe vnworthy to be sayd to be equall to them to whom you are not inferiour in dignity or office for as much as you must contemplate their vertues in which they excell you and are better then you before God And that you may throughly be perswaded therin thinke with your selfe thus that none in what is naught is better knowne to you then you are to your selfe for as much as you know certainly of your selfe that you thinke and desire many things and those naughtily and that the secret sins of others are not so certaine or well knowne vnto you And if it be so that you are certaine of your sinnes and that you are not certaine of others sinnes you haue iust cause to thinke your selfe worse then others and consequently inferiour vnto them Wherefore if you see any sicke when you are hole and in health your selfe be not proud thereof but rather consider with humility that our Father of heauen handleth him as his beloued child and that your selfe are vnworthy of paternall correction and of his chastizment of loue Againe if your selfe be sicke think that you haue deserued it for your sinnes and that others who enioy good health haue the benefit of it as those who stand not in need of any great satisfaction for their sinnes If you be rich feare this sentence of Christ himselfe How hard a matter it is for them who haue and possesse money to enter into the Kingdome of

the tentations of his enemyes to vnite himselfe more inwardly with God by that band of loue For the receyuing of this Blessed Sacrament serueth vs for the obtayning of all these heauenly graces and many more the like 4. He must receyue with great deuotion And that he may so do he must endeauour to come to the Sacrament 1. With great humility reuerence considering his owne vnworthines misery and necessity and the supreme Maiesty of him whome he is to receyue into his soule 2. To consider the causes for which this holy Sacrament was instituted and the great charity of our Sauiour wherewith he vouchsafed to communicate himselfe to his creatures and to giue himselfe in foode nutryment to our soules To consider also the great fruits that ar● receyued in this holy banquet because this spirituall food produceth the same effects in our soule that doth materiall meate in our bodyes though after a manner much more excellent 3. To communicate with a spirituall hunger and feruent desire to feede and fill his soule with this heauēly meate with prayers and petitions full of affection and of loue to craue grace of God to communicate deuoutely and to receyue all the fruits of this holesome refection After receyuing he must giue thanks to God for pleasing to enter into the chamber of his soule there to make his aboade and to fill it with his grace and gifts of the holy Ghost 2. He must offer himselfe wholy to his Creatour who hath giuen and communicated himselfe so liberally vnto his Creatour 3. By short and as it were inculatory prayers he must treate familiarly with his Spouse represent vnto him his infirmityes and necessityes crauing what he standeth most in need of beseeching him to vouchsafe to make his continuall aboad with him to keep him in his grace The causes that ought to induce vs to the frequent receyuing of this Sacrament CHAP. XV. IF materiall meate be oftentymes necessary for our sustentation and nuriture of body we must not make any doubt but that the spirituall foode which is the sacred flesh of our Sauiour contayned in the holy sacrament of the Eucharist is also often as necessary for the entertayning and nourishing of our soule And if we regard not only the necessity but the good also which our soule receyueth by this heauenly food it is a thing truly very great for as much as by the often receyuing of this diuine meate First our soule is easily conserued and intertayned in Gods grace for that beeing often refreshed with this food grace is increased more and more in it 2. Euery tyme of receyuing it getteth wonderfull strength for the exercising of good works for the resisting of the tentations of our enemyes for preseruing it from syn and for patiently supporting and bearing al aduersityes of this present life 3. This food causeth a notable chaung of life in the person that was before subiect to many vices and imperfections 4. It augmenteth and increaseth in vs fayth hope charity deuotion al other vertues 5. It filleth and replenisheth the soule with a spirituall ioy and alacrity 6. It raceth out of our soule veniall syns and weakneth and lesseneth vicious inclinations concupiscence 7. It vniteth our soule with Iesus Christ For he who eateth my flesh sayth our Sauiour in S. Iohn Cap. 6. abideth in me and I in him If we with attention would ponder and consider all these so soueraigne fruits we should be much excited very often to refresh our soule with this so healthfull a meat If we giue euery day to our body to eate nourishing entertayning and strengthning therof is it not reason that our soule that hath also exceeding great need of nuriture and new strength should be entertayned with this heauenly food at least once a moneth Remedyes for the auoyding of syns and resisting of tentations CHAP. XVI MANY there be who find in themselues a desire to amend their lyfe and purpose no more to fall againe into syn which is so displeasing vnto God and so preiudiciall to their soules but they are not able to resist the tentations that assayle them in so much as notwithstanding their good desire and good purpose they fall againe and againe into their syns The principall cause whereof proceedeth of this for that they serue not themselues of the remedyes that be proper and effectuall for the resisting of tentation and syn and therefore I will here lay downe some few remedyes wherewith we may serue our turne at all tymes and especially when we find our selues inclined to syn 1. To consider the great priuiledges whereof syn spoyleth vs and the great euills and hurts it causeth vnto vs which you shall find declared in the XI Chapter before 2. To consider that we are contynually in the presence of God that in all places and at all tymes he seeth knoweth obserueth our thoughts and actions all which he will in the day of iudgment lay open and manifest to the whole world will giue sentence against vs by them And if you would imprint well this consideration in your mynd and apprehend it as you ought it will serue you for a spur to incite and to put you forward to vertue and for a bridle to pull in and represse your disordered appeties For how wil you be so hardy to commit that before God that you would not dare to do before mē 3. To consider that by resisting syn and tentation we receyue a great increase of grace and a great ioy spirituall consolation therewith 4. To make a firme purpose not to offend God and in particular not to commit such or such a syn and very often to renew the same purpose 5. To blesse your selfe with the signe of the Crosse and to craue help from God and the intercession of the Saints 6. To resist the beginnings of bad thoughts and to represse our passions and inordinate affections at the very first 7. To auoyd and fly the occasions that may make vs to fall into any syn as ydlenes ouer much talke curiosity to see and heare any thing that profiteth not Also to fly the places where God is easily offended the conuersation and company of disordred persons ouer much familiarity with any person For he who will not fly such like occasions exposeth himselfe to an euident daunger of falling into some syn or other And he sayth the VViseman Eccl. 3. who loueth daunger shall pe●ish in it 8. To frequent the holy Sacraments of Confession the Eucharist 9. To exercise acts of vertue contrary to the vices whereunto we are tempted or most inclined as if we be tempted to gluttony to mortify our sensuality vse abstinence if we be sollicited to pride vaine glory to exercise some act of humility inward or outward by consideration of our owne frailty misery so other vertues The manner how to possesse our selues of some solid Vertue CHAP. XVII FOR the more easy