Selected quad for the lemma: soul_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
soul_n beast_n body_n spirit_n 3,997 5 5.4285 4 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A84588 A guide to salvation, bequeathed to a person of honour, by his dying-friend the R.F. Br. Laurence Eason, Ord. S. Franc. S. Th. L. Eason, Laurence. 1673 (1673) Wing E99aA; ESTC R230984 39,971 127

There are 6 snippets containing the selected quad. | View lemmatised text

preserving of which against them we must practise Mortification by this means to subdue and regulate them that we be not carried headlong by their violence to our utter ruine In the first place it is necessary to reform the three Spiritual Powers of the Soul which are the Intellect Will and Memory which are the principles and origine of humane Acts from which they proceed and depend if they be done knowingly and voluntarily if these be infected and corrupted as ordinarily they are no good can be expected to proceed from them Concerning the Intellect we ought to esteem the purgation of it as St. Augustine informs us St. Aug. lib. 1. de doctrin Christ Quasi ambulationem navigationem As a walking and navigation to our Heavenly Country For it is the guide of the will which in it self is a blind power and being troubled and disordered causeth an irregularity in all the other faculties In the Intellect one may discover many faults to be reformed as ignorance of things one is obliged to know Inconsideration and imprudence in executing Errour by which one apprehends what 's false for a truth obstinacy to defend and persevere in a mistake after good information and instruction to which one ought to Acquiess Temerity to judg of the intentions actions and designs of another Carnal and sensual Prudence and Craft to circumvent others and contrive by ill expedients worldly affaires Curiosity to know things which it were more profitable to us to be ignorant of The Intellect vitiated by these and the like faults ought diligently to be mortified and reformed or els it will be the cause of many deformed humane Acts This reformation may be made by divers means the chief is a diligent practise of Vertue which produceth true intelligence as the Prophet David affirms Psal 128. Mandatis tuis intellexi I got understanding by observing thy Commands The custome of doing well and experience in Devotion is the best Mistress by which one apprehends and profits most Another means is reading Spiritual Books with an intention to obtain Purity of Mind interposing Affective Prayers A third means may be conferrence with Illuminated Persons from whom they may receave good instructions of Salvation and directions for their conduct in all Doubts Temptations ocurring Difficulties As for the Memory it ought to be reformed about the variety of Images and Representations of terrene and vain objects by which it is often soiled and in pusuit of which it importunes the Will to evil desires and actions one must labour in this Reformation by exercising himself in the frequent meditation of Divine things which if a man exercise constantly he will in time deface and race out the Phantasies and imaginations of vain Objects so that after a faithful labour in this the Soul will find it self as it were absorpt in God and will entertain and delight it self in nothing so much and so often as in God The Will purchaseth it self proper satisfactions and interests by the motive of self-Love with which it is dangerously impoysoned and which is the Mother and Nurse of all Sin and Vices it perverts the rectitude of intentions Rebells against the commands of God and Superiours it is the Enemy of perfection the Murderer of an interiour and Spiritual Life This Mortification and Reformation must be affected by a Dolorous Contrition for Sin by Acts of Abnegation by a total Submission and Conformity to the divine Will In fine the practise of all moral Vertues with purity of intention embellisheth it as Stars do the Firmament Next the sensual Appetite which is the inferiour portion of the Soul inclin'd to the commodities of the body is to be mortified with its Passions which in the estate of corrupt Nature ordinarily are culpable they are not to be condemned in Beasts because they are not governed by Reason but it is far otherwise in Man endued with a rational Spirit able to discern between good and evill and to unite himself to God his Soveraign good whom he ought to prefer above all Created things and by his superiour Reason imploy and order all the powers and faculties of his Body to attain this Good But we see the contrary arrive to man by means of his passions which turn him from the true love of God replenish him with impetuous Solitudes for the purchasing of terrene things and with fears and anxieties for the loss of them They fill him with impure phantasies Imaginations and Delights precipitate him into many Errours and Irregularities employ him more for the corruptible Body which is meat for Worms then for his immortal Soul the Divine Particle in him causeing continually Rebellions in the interiour Appetite against the Superiour preventing Reason and Judgment and tyrannizing over the Spirit so that they are the source and origine of Sins which ruine our Salvation and further a Soul towards her Damnation and as Lactantius speaks Lactan. lib. 6. Institut c. 5. Omnia fere quae improbe fiunt ab his affectibus oriuntur Almost all evils committed proceed from these passions and affections If one would repress the impetuosity of choller all clamours and contentions would be appeased not any one would endamage an other if one would moderate the desire of having there would be no Theeves by land no Pyrates on Sea no Arms taken up to invade others Dominions if one would mortify the concupiscence of the flesh every Age and Sex would be Holy no person would do or suffer what is infamous in this kind all these and the like discords come from the passions not mortified and regulated according to reason Passions thus ordered are good and about lawful Objects Thus they are Souldiers which Second the endeavours of their cheif the Spirit they are Ornaments of vertuous actions Ardours of the heart without which it would languish But the most part of men by the corruption from original sin follow their naturall inclinations and passions by which they are hurryed into many disorders and damages irreparably therefore a strict mortification of these is necessary to a good and well ordered life and to conserve the interiour state of the soul entire without the regulating of these a man is so far from tending to perfection that at last he will find himself to become uncivil barbarous brutish wholly governed by humours and phantasies without repose in his Soul continually agitated by disquiets caused by his sensual affections to which he hath resigned the dominion and empire of his affairs not capable to govern them with any order For which the Antients compared such a man unto an uncultivated field over-run with weeds thorns bryars as such a one ordinarily is with sins and vices These passions and affections may often be hindred from riseing and breaking forth by a prudent foresight and prevention of the occasions of them for oftentimes when they seem to be mortified in us they lurk Secretly in the heart as fire under ashes which will break forth with
and greater growth in the Earth Give me leave to say that such are worse than Trees and Plants which at last come to a term and stand in their growth and extent but these worldlings are without bounds and limits in their desires and endeavours never satisfied with the earth till they be buryed in it O Earth Earth Earth hear the word of our Lord as the Prophet Jeremy admonisheth Jerem. 22. 29. and follow that advice of the Apostle Seek and savour those things which are above and not those things which are on Earth for which you were not Created nor have your being here Of the Sensitive lives of many Christians Many others lead only a sensitive life and in the judgment of God are esteemed no better than Beasts conducted only by sence of such a one the Psalmist thus speaks Comparatus est jumentis insipientibus He is compared to the foolish Beasts A Labourer works couragiously because he is well fed and rewarded he doth no more than a Horse your Servant is faithful to you in his imployment because you are a good Master to him so will your Dog be for a piece of bread A young man spends his whole Morning in Combing Curling Powdering his Hair in composing himself according to the Mode and one praiseth him saying See what a fine head of hair he hath what a handsome body how neatly adorned one may give the like commendations to a Horse which is well Limb'd Curried and Dressed You may see a young Virgin or Woman vainly attired and trickt up and set out exactly to the fashion by these alluring charms to draw the eyes of others to behold her having no spirit of Vertue or Prudence to be commended or desired with judgment or reason such a one in the judgment of the Psalmist is to be no more esteemed than a Horse or a Mule by the Wise man in Ecclesiasticus is compared to a fair fat-body'd Bullock what reproach shal such have in the judgment of God what Shame Confusion when they shall see that being endued with Reason further that being Christians Catholicks they have followed nothing but the conduct of sence In fine consider the resort of the thoughts of most and the motive of their actions and you shall find them to be nothing but the contentment of the sences the ease and conveniency of their bodies They labour eat drink sleep sport for their sensual pleasures Lyons Bears Bruits do the like They go to rest at Night to repose their bodies because they are weary so doth a Horse after a hard Journey or labour if he finds good Litter They eat because they are hungry so will an Ass if you give him Provender They breed up their Infants and Children because they are theirs so do Beasts and Birds We are such as our lives are if the principle of our actions is properly our life if the Motive out of which we act is the principle of our actions then if we do our actions out of no other Motive but that of Beasts without doubt in the judgment of God and men of Reason we are no other than Beasts Hence is that Councel of St. Ambrose Tibi ergo attende Mind and know thy self not what body power dignities possessions thou hast sed qualem animam mentem but what manner of Soul and mind from which thy Consults proceed and the fruits of them are to be referred The Apostle councelleth men not to be deceived and deluded in this kind of life Gal. 6. Que semina verit homo That which a man sows he shall Reap He who sowes in the flesh from it shall reap Corruption and Death Of the meer Moral lives of Christians We find others not so brutish as the former but yet far from true and good Christians They think they are perfect because rational humane Reason Prudence natural and moral Vertues are the principle of their Actions They do hold aright the Ballance of Justice they will do no injury because naturally they love Equity They assist the afflicted because they think it reason to relieve their like and they desire to be assisted in the like Condition They abstain from sensual Pleasures from carnal Contents because they are Noble and aspire to greater Things than to be slaves to their Bodies Major sum ad majora natus quam ut corpori me Servitutem exhibeam Said a Moral Pagan I am born to greater things than to be a drudg to my Body They patiently endure the injuries and affronts offered because they esteem it proper to a generous Courage to misprise feeble Spirits and to esteem them not worthy their Choller As a Lyon and Elephant contemn the barking of little Doggs All this is to be but an honest Man and one of Honour but far from a good Christan a true Disciple of Christ and Faith Dorotheus one time visited the Sick of his Monastery of which he was Abbot The Informarian addressing himself to him said Father I have a great Temptation of vain Glory considering that you admire my diligence seeing all the Rooms and Beds so clean and orderly composed The Saint thus replyed Brother one may affirm that you are a good Valet and Groom of the Chamber but one cannot say for all this that you are a good Religious So if you are a man of honour just zealous for the common good out of a natural inclination only or out of a moral and philosophical Probity one may say that you are a good justice of Peace a good States-man Wise Politick but for all this a man cannot say that you are a good Christian I do not condemn this morral Life as bad but I rather commend it as laudable to be Practised Because it hinders a man from committing many Evils it affords good examples to others and renders a man less indisposed for further helps And God of his mercy will sooner have compassion on such then on those that are vitious and corrupt in naturalls and offend against the manifest light of Reason but I only affirm this kind of life to be Insufficient for the obtaining of Salvation Because man is ordained to a Supernatural end to which nature cannot reach nor discover the means which God hath ordained to obtain this end by nor the manner how he will be worshipped or served in order to it The greatest importance of this life is to serve God in a manner agreeable to himself which a man cannot do unless God manifest his Will to him by Divine Revelations which Pagans endeavouring to do by their natural judgment committed unsupportable extravagancies and monstrous errours in the manner of their Worship Aristotle generally esteemed the greatest man for humane learning and one who penetrated further the secrets of nature then others yet as Theodoret relates of him Theod. lib. 8. de cura graec affect He was so deplorably blind in the conduct of his Conscience that he Sacrificed to his deceased Woman who
a violence upon occasions presented if there be not a strong and vigilant guard set over them for which reason St. Gregory Nazianzen ascribes the destruction of Saul to one spark of his former passions stirred and blowed up by occasions In this we should imitate a cunning Pylot who shuns a tempest when he sees he cannot easily resist it Again one may Suppress these passions by combating generously against them not once or twice but as often as these assault us for this reiteration of resistance will moderate and debilitate their violence and forces according to that advice of St Augustine that we must frustrate by this means their attempts that they may not presume any more to rise having so often assaulted us in vain One may mortify and moderate passions and affections by yeilding something to them and by making use of them against themselves which is done by giving them supernaturall and right objects This course our Blessed Saviour took St. Paul was of a cholerrick-hot humour but our Saviour Jesus converted it he turned this fire into a flame of Apostolical Zeal he did not Suppress this passion but changed its object so that by the same arms with which he persecuted his Name he preached his Gospel St. Mary Magdalen's passion was Love he did not destroy it but converted it presenting himself to be the object of it this is an easy cure an admirable triumph to use passions themselves for an instrument whereby to gain a conquest over them St. Augustine teacheth us this Art councelling us to overcome fear by fear the fear of the evills of the world by fear of offending God of incurring hell and losing Heaven St. Isidore affirms the same explicating those words of the Psalmist Irascimini et nolite peccare be angry but Sin not overcome saith he choller by choller it self give somthing to this passion but to the end to delude it turn thy choller against thy brother to a hatred against your self and your passion this was the advice of St. Basil saying Turn thy anger against the devil the destroyer of Souls but have mercy upon thy Brother offending thee Some hold that the greatest expedient to mortify these passions is to Chastice the body by fasting and rigorous austerities for which reason many of the Saints treated their bodies very rudely that by this means they being debilitated their Souls might be more vigorous in their functions and the flesh less rebellious refractory to the decrees of reason From hence proceed the austere Vows of religious crucifying our carnal affections thereby to chastise the insolencies of the sensuall appetite and to render the body a slave to the spirit However not to condemn corporall mortifications if used with discretion according to the Custom of all antiquity and not takeing Christ down from the Cross In my judgment the best and most efficatious means is not to tame the spirit by the body but to subject the body by the spirit for the flesh is not the only and principal criminal to be thus handled wherefore it is more expedient to mortify these passions by the Superiour part of reason and the spirit which considering what is profitable and what hurtful to its salvation from generous resolutions of pursuing the former and declining the latter and so sweetly draws the sensitive appetite after it and forceth it to desist from following its vitious inclinations For example a man reflecting upon the motions of the sensitive appetite and perceiving it engaged in the desire of things superfluous and troubled about them disapprooving such a conduct flyes to interiour repressions considering that we were created for paradice not inordinatly to desire and pursue temporalls but covet and seek eternalls and that it is to little purpose to disquiet ones self for the transitory affairs of this world but that rather we ought to possess our souls in peace and patience After such considerations and interiour repressions the soul with a great resolution frames desires of spiritualls and forceth it self to remain in peace and silence by which it attracts after it the sensitive appetite and rationally orders the passions of it at least as long as it remains in that condition O my Soul thou hast a difficulty to Suffer a disgrace thy passions spur thee forward to reveng consider with thy self that it is far more reasonable for a Christian to imitate the clemency of his Saviour and benignity of the same God By the like considerations according to the diversity of passions a man will become more vigilant over them and more powerfull to suppress and mortify them This methode is more sweet and humane more generall and easie for a good regimen of life and is also a moderate chastisement for the body I will conclude this first means with that of the Apostle Rom ch 8. If you live according to the flesh you shall dye but if by Spirit you mortify the deeds of the flesh you shall live CHAP. II. Of Interiour and Affective Prayer BY speaking here of Interiour and Mental Prayer I intend not to exclude Vocal if it be performed with the attention of the mind and the affection of the heart for if these be wanting to it I esteem it not worthy the name of Prayer The necessity of Prayer to sustain this spiritual life of ours appears by this That in Sacred Writ there is not any precept so often repeated nor so seriously recommended to us as this Non impediaris orare semper Eccles 18. 22. Be not hindred from Praying alwayes It is the Councel of the Wise Man no business howsoever profitable or necessary should hinder thee from the assiduity in this exercise The Prophet David in many places of his Psalms commends to us not any thing more than the study of Prayer and praising God our B. Saviour often and carefully puts us in mind of this Oporter semper orare Luc. 18. Ye ought alwayes to Pray there is a necessity of it not some time not often but you must alwayes Pray And again Vigilate semper orantes Luc. 21. Watch alwayes Praying He did not only teach us the necessity of Prayer by words but also by his own example he often ascended Mountains and retyred into desert places to be more vacant to Prayer and as St. Luke testifies he often spent whole nights in Prayer not for his own necessities but for our instruction St. Paul seriously commends and commands this 1 Thes 1. Be instant in Prayer pray without intermission And again 1 Tim. 2. Volo vos orare c. I will that you pray in every place But some may scruple here how this precept of alwayes praying can be observed and practised some expound it that we ought to be always employed in some good to the honour of God every good work as they say being a kind of Prayer But this cannot be the true sence of it because Christ maketh a difference between prayer and good works and maketh Alms Prayer
of entering into the Heart remaining inclosed there from all the World as St. Chrysostom Expounds it In cubitulo orat He prays in his Chamber though it be in the Church Qui Solum Deum attendit who there only attends to God St. Ambrose renders the same sence of our Saviours words Habes ubique cubiculum Thou hast thy Chamber which is thy Heart every where into that thou must Retire and remaine therein inclosed in the time of Prayer the doors of the Sences being shut and all distracted occasions and imaginations Excluded This Chamber hath three Cells into which thou must enter these are the three Powers Memory Intellect and Will enter into the Memory being only mindful of God and what thou art to meditate of into thy Intellect considering God present in thy Soul and contemplating those things only which belong unto him and being very attentive what he speaks there to thy Soul into thy Will produceing there Acts of Affection towards God True Devotion is of the nature of a Turtle which seeketh solitary places that there she may not be interrupted in her amorous Sighes and Languishings which one should principally practise in Domestick and ordinary Prayers not as many do who say their Prayers in dressing themselves or by the fire-side in hast and so their Prayers vanish as Smoak As for Prayers in publick as in Churches where one cannot enjoy the retreat of a place they must retyre the so much the more to the retreat of their Heart as the Alcyons which in their little Nests injoy a calm in the midst of Waves a repose in the Sea tranquility in an Element troubled with Winds and Storms which we may do if we shut our Eyes and regard not the objects which inviron us our Ears by not hearkning to the discourses of others our Mouths in talking only with God our Imagination chasing away vain and imperfect Thoughts by which we shall enjoy Peace and Retyrement in the midst of Assemblies Joseph would not manifest himself to his Brethren till all the Aegyptians were out of the place neither will Christ communicate his Comforts and Sweetness to a Soul if Aegyptians be present vain imaginations and distractions which disturbs the Peace of it The second condition Required to the efficacy of Prayer is purity of Mind from the affection of Sin as Women who go to fetch clean Water are careful to carry Pots or Vessels cleansed from other Liquors This God required of his People by the Prophet Isay C. 1. Lavimini mundi estote Wash and be clean remove the evil of your thoughts from my Eyes Luxurious remove thy impurity Vindicative thy Anger and Choller Malitious thy Envy Proud thy Arrogance Covetous thy Avarice Sinner thy Abominations for if thou come thus defyled and polluted before the face of God he will reject your Prayers as he assures you by his Prophet Cum multiplicaveris orationes When you shall multiply your Prayers I will not hear you Manus enim vestrae Sanguine sunt plenae Because your Hands are full of Blood your Hands are defiled with the Blood of your Neighbours by many injustices with your own Blood by Sin which Murders your Souls By the Blood of Christ so unprised by you and thus you presume to present your Prayers to me with bloody Hearts and Hands full of iniquity without having cleansed them by the waters of true Contrition I will turn my Eyes from your defiled Hands my Ears from your impure Prayers my Heart from your polluted Hearts I will not hear you This informs us that we must come to prayer with contrition for our sins with hearts pure from affection to evill As they report of the Viper that when she goes to the fountain to drink she vomits up her poyson that she may not be endangered by it or as the Oyster casteth our the salt water when she will open her shell to receive the celestial dew to conceive pearls or as the place on which manna was to fall was first purged from dust and filth by a precedent blast of wind or as the victims which the antient Jews offered to God were washed in a cistern of water placed at the port of the temple for that use In like manner Wash and be clean before you come to pray if you will have your prayers gratefull to God and beneficiall to your Souls This is the ground of that incouragement in holy Job c. 11. si iniquitatem abstuleris à te if thou wilt remove from thee thy iniquity then thou mayst lift thy face to God boldly without offence The conditions requisite to prayer are comprehended in those few words of our Blessed Saviour to the Samaritan woman Spiritus est Deus God is a spirit and ought to be adored in spirit and truth in Spirit by the interiour affection in truth and verity by the purity of mind and intention in spirit without voluntary distractions in truth without hypocrisie in Spirit fervently and humbly in truth sincerely and cordially O Soul if thou didst but consider the benefit of spirituall prayer how rich and liberall God is towards them who truly invocate him then would'st thou be diligent fervent perseverant to knock at the door of his mercy thou wouldst not permit whole dayes to pass without prayer this would be thy exercise in morning mid-day and night prayer would open the begining conduct the progress conclude the end of all thy enterprises The reason why most people in the world are plunged in a carnal and sensuall life is the defect of Internal and spirituall prayer by the exercise of which they would enter into their hearts to discover the true causes of their distempers and so be excited to apply convenient remedies against them If every one would be solicitous to demand of God all graces necessary for his souls conduct in his vocation and condition it is impossible that God should refuse him or that he should suffer shipwrack of his Salvation because God cannot lye because he is engaged by his word to give his grace and his light to conduct those who demand it of him if their prayers be accompanied with requisite conditions with confusion for their sins a desire of his grace with interiour attention humility perseverance Dabit Spiritum bonum he will give his good spirit to those that demand it and every one who seeks shall find si petiisses if thou hadst asked he would have given thee the water of life But many spend whole days entirely without thinking that there is a God or that they have a soul to save riseing and lying down without once lifting their hearts to heaven Sicut equus et mulus as horses and beasts others come to Church to see and be seen to prattle rather then to pray others for the most part pray for temporalls as honours riches health and conveniences of the body rather then for the grace and light of Gods spirit to enable and direct them in the affairs of
that we live by him as St. Augustine affirms St. Aug. tract 26 in Joan. This Sacred Eucharist renders us strong in Dangers constant in Labours patient in Afflictions it expels humane Fears and exceedingly confirms the Heart of Man and was lively represented by the Bread which Elias received from the Angel by the vertue of which he walked through the desert to Oreb the Mount of God David shadowed it out in that of the 22. Psalm parasti mensam thou hast prepared a Table before me against all that trouble me and what other Table can he mean but this which Christ hath set before all his faithful What other Table can fortify him against all his Enemies but this wherein is eaten Fortitudo Gentium the Fortitude of the Gentiles hence St. Chrysostome saith that we should depart from this Table Tanquam leones as generous Lyons breathing Flames of Fire and become terrible unto the Devils The reason why this Celestial Food Armeth our Souls against all the assaults of our Enemies may be easily conceived by this for it would little avail a Souldier Armed without if he were destitute of natural Force and Strength of Body to mannage his Weapons if for Hunger his Vital Spirits failed if he were so weak that he could not strike a Blow therefore Meat is necessary to restore his lost Forces and consequently to Arm him within against the Troops of his Enemies So likewise Internally doth this Holy Eucharist fortify us by Spiritual nutrition and vital Sustentation against our ghostly Foes therefore Christ saith Caro mea vere est cibus my Flesh is Meat indeed To signifie this the Councell of Trent Sess 13. c. 2. would have this Sacrament receaved as Spiritual Food to Nourish and strengthen the Soul and as an Antidote to free us from venial Sins and preserve us from Mortals Hence the Affrican Council as St. Cyprian relates though it had determined the Eucharist not to be given to those who had denyed their Faith in Persecution unless it were in case of Necessity or Infirmity yet a new Persecution arising they Decreed it to be Administred to such lest they should fail in the profession of their Faith by Torments Such fortifying Vertue they attributed to it as St. Cyprian Affirms that he is not sufficiently prepared to suffer Martyrdom Qui ab Ecclesia non armatur ad praelium who by this means is not Armed by the Church to Combate against the Enemies of it In this Sacrament we do not not only receave an encrease of Sanctifying grace but in consequence of our communions the Divine providence is as it were obliged to give us actuall graces lights motives inspirations to assist us and further us in good for the future why so because this Sacrament is instituted to conserve and encrease the Spiritual life of the soul And because the means necessary to make this encreas and establish perseverance is the exercise of holy actions and the practise of good works of which succours we have assurance by vertue of this Sacrament if we will worthily cooperate with them and conserve them in our hearts to make them eternally profitable for which reason it is Stiled by our B. Saviour Food qui permanet in vitam aeternam which remains to life eternal Do not think therefore that the Blood of Christ works only in our hearts in time of Communion or whilst it remains in us really under the form of the Sacrament but that it also presents us an eternall fecundity and motive to good works which St. Augustine expresseth by this similitude The command which God gave to the earth in the begining to produce herbs and fruits was not only operative for then but that same impression works for all ensuing Ages in so much that the productions which we see in order of the Nature are but Explications of that first Word Germinet terra Let the Earth bring forth Gen. 1. So the Communion we Receive is a Secret impression and tacite Command which Jesus Christ made to produce the Fruits of good Works in us Germinet terra Let the Earth watered and made Fruitful by my Blood thus bring forth nor do these impressions only work during these pretious Moments of his Reall Presence in us but they extend their Activity through the rest of our Life so that all the actions of a Christian ought to be explications and living interpretations of this Subsistant Word and Life which Jesus Christ leaves in us This is the opinion of St. Bernard saying Siquis vestrum if any one of you finds not in himself such violent motions of Anger Envy Lust the like let him give thanks to the Body and Blood of Christ because the vertue of the Sacrament works in him Is it not now reasonable that you live and work as true Christians after having received in you such a fruitful principle cause and root of good Radicati in ipso Col. 2. rooted thus in him If there be any thing can give us assurance of the efficacy of this Sacrament in us it is the exercise of good works and a vertuous life one knows a tree by the fruit of it and you know if you have effectively received this Sacrament by the works it causeth you to produce in your Lives so you may therefore suspect your Communions when they produce not such Fruits in you Upon which St. Peter Ep. 1. 2. Exhorts us to assure our Vocation by good Works which particularly is understood of the grace of this Mistery Receiving in our hearts the Life of our Saviour being assured of His Presence and of our Obligations to do good works which answers the fecundity of this Cause the power of Succours the efficacity of Motives here which we have in this Mistery is it not strange to see so little fruit produced by this amongst Christians There is nothing so common as the use of the Eucharist Priests say Mass every day a great part of Christians Communicate once a Month many oftner And notwithstanding this where is the Sanctity of Manners which should follow this operative Life received this powerful principle and cause of Grace you may see Dames who make profession often to approach this Holy Mystery and yet they are not by this less violent in their passions or less vain in their Conversations nor are they more devout or more charitable which gives occasion to Hereticks to judg amiss of our Faith and to Libertines to blame the frequent use of this Sacrament from whence then proceeds this prodigious sterility amongst Christians in a Sacrament so fruitful and operative It is not the fault of the vertue of it because we received the self-same which produced the courage of Martyrs and Sanctity of the Church Sure we ought to accuse our selves as defective causes by putting obstacles to the effects of it for we have free liberty to render unprofitable all the causes of good presented unto us The precious Body and Blood of Christ have an
their Souls Salvation The prayers of others are accompanied with such distractions imaginations and negligence that we must conclude with St. James cap. 6. petitis et non accipitis ye pray and receave not because you ask not as you ought Of all prayers all things equally considered the morning prayers are most profitable and the earlyer the better It is a reprehension of St. Chrysostome St. Chrisost deorando Deo qua fronte with what face do'st thou behold the riseing Sun unless thou first adore God who sends thee that gratefull light Hence in the primitive times the Christians resorted to the Churches early in the morning before day-light as Tertullian and Eusebius relate conformable to which is that exhortation of St. Athanasius St. Athana do virg Oriens sol videat let the rising Sun behold a prayer-book in thy hand St. Basill informs us it was the custome of Christians in his time to prevent the rising Sun in their prayers The Gentiles and Pagans by the light of reason did thus adore their Gods Vergil Li. 11. Aen. relates of Aeneas that first of all he did pay his vows to God we read in Exodus c. 7. that God thus commanded Moses vade Go to Pharaoh early in the morning behold he goes then forth unto the waters to perform some kind of adoration to them as Abulensis and others affirm upon that place this Pagan understood that morning adoration was most proper for God Elias Reg. 3. 18. granted to the prophets of Baal the morning to sacrifice to him for this reason as Theodoret observes left being confounded by his not hearing them they might excuse themselves by saying that he did not first of all in the Morning receive a Sacrifice from them The Prophet David found the benefit of this Morning Prayer when he said Domine mane Lord in the Morning thou shalt hear my Prayer this may be one Reason why these Prayers are most grateful to God Because the first fruits by all right are due to him so he offends against this who gives them to another Is it not a perversity in Christians to invert this order to be intent and busied about other things St. Chryfost confounds Christians negligent in this by this Example A King comes into a place and men think it honour to prevent others and to be the first in rendring homage to him and think it a neglect to suffer Inferiours to go before them in it But this diligence saith he is wanting in Christians in rendring their Devotions and Service to God they do not care if they be prevented in it even by unreasonable and inanimate Creatures what is this but to prefer and esteem more of an Earthly King than of the King of Heaven but many here saith the Holy Father pretend excuses by reason of necessary employments but if the love of God were fervent and the esteem of him the chiefest above all such frivolous and cold excuses would not prevail who more employed in necessary affairs than King David was and yet in the Morning he did consecrate the first-fruits to God lay thou aside all excuses and cease to palliate Sloath and Tepidity under the Cloak of Necessity which is so displeasing to God that he is as it were streightned and oblidged by it to be sparing in bestowing benefits as he speaks by his Prophet Zachary c. 11. Contracta est anima mea in eis My Soul is streightned in them Another reason why these morning and early prayers are so grateful to God may be this Because it is the proper Office of the Angels and God to render us like unto them would have us joyn with them in praising him in this manner That this is proper to Angels holy Job Job 38. 7 informs us calling the Angels Morning Stars Cum me laudarent when the Morning Stars did praise me together and all the Sons of God exulted for joy SSt Hierome Gregory Bede and others by the Morning Stars understand the Angels which are said to be Morning Stars because from the very beginning as soon as they were Created the first thing they performed was to praise God A last reason of these Morning prayers may be because they are not so subject to distractions being performed before we be ingaged in other things and preventing all affairs they have a gratious influence upon all the good we do the day following to direct it aright to the honour and glory of God And thus every good work may be stiled a Prayer when it is done in vertue of precedent Prayer and so one may pray all the day long by doing some good or other in vertue of his former Prayers I will conclude this with that of Solomon Eccles 39. The just man will give his heart to resort early to our Lord that made him and will pray before the most high I have been somthing tedious about this Interiour and Spiritual Prayer because of the great necessity of it to regulate and preserve a spiritual life and because it is so much neglected in these times The last Means to Preserve and Encrease a Christian Life in us is a Devout Frequenting of the Sacred Eucharist This appears clearly by the Words of our Blessed Saviour in St. John C. 6. Qui manducat me ipse vivet propter me he who eats me shall live by me for which Reason the Antient Affrican Christians called this Mistery Life as St. Augustin relates of them S. Aug. de pec merit lib. 1. c. 24. because he gives himself here to every one in particular to render him Partaker of his Divine Life For this reason Paschacius compares this Sacrament to the Tree of Life planted in Paradice to preserve and prolong the Life of Man And to signifie thus much it is instituted under the forms of Bread and Wine to inform us that it produceth the same effects in order to a Spiritual Life as these Elements do about the Corporal Life of Man for which it is stiled by St. Cyprian St. Cypr. Ser. de laps de coena dom Ep. 54. a Celestial Viand the aliment of Immortality a Divine Nourishment So the grace of the Eucharist is properly nourishing Grace because this Sacrament is instituted and ordained to augment fortifie and conserve the Spiritual Life of the Soul It is an observation of St. Cyril Cyril Alexand. lib. 4. in Joan. that our Blessed Saviour ordinarily in working of Miracles used the Application of his Sacred Body as when he would cure the infirm or raise the Dead he touched them with his Hands to shew that his Flesh united with the Divinity Vivifica esset had a vivificative Vertue in it That which he did visibly in the world he doth invisibly by Grace in this Sacrament and by the Real Presence of his Body in this Mistery By which Union with him we receive in a most excellent and abundant manner the communication of his Life and Spirit We are incorporate here and made one Body with him to the end