Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	soul_n	way_n	6,089	5	4.7618	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52795	The method of mental prayer render'd practical and easie for all sorts of persons compos'd in French by R.F. Francis Nephew, S.J. ; to which is added a method how to offer up Mass, according to the four ends of this sacrifice.; Methode facile d'oraison reduite en pratique. English	Nepveu, François, 1639-1708.	1694 (1694)	Wing N437C; ESTC R42216	41,046	146

deserves to have so precious a Life consum'd to his honor Which Act may be exprest in the following terms which each one according to their Devotion may shorten or lengthen as their leisure shall permit FAITH 2. O My God I acknowledge and confess that thou art my Soveraign Lord who hast all right and power absolutely to dispose of my Life and Death nay even to destroy and annihilate my very Being and art not at all oblig'd to consider therein my inclinations or any way sweeten my losses I am the work of thy hands I subsist not but by thee and I am not but for thee I have nothing either of Body or Soul which proceeds not from thy greatness and depends not on thy goodness and ought not to be intirely Consecrated to thy Glory and Service OBLATION 2. IN acknowledgment therefore of this Soveraignty and the dependance I have upon thee my Lord and God behold I here present my self before thy Altar as a Victim wholly prepar'd to be Immolated and consum'd as an Holocaust if so thou pleasest O my God I protest before Heaven and Earth that I am not only contented but shall esteem it as a favor to lay down at thy Feet this Life and Being I have receiv'd from thy hands in Testimony that I proceed from and depend on thee The SVPPLEMENT 3. BVT seeing that on the one side thou wilt not that I actually destroy my Life upon thy Altars and on the other side thô my Life should be wholly spent and evaporated as an Holocaust before thy Divine Majesty this would not be sufficient to render any Homage worthy of thy excellencies therefore to supply this defect I present to thee O great God! The Life of thy Son and substitute it in place of mine I offer to thee the very same Homage he here to fore rendr'd thee upon the Cross by his bloody Sacrifice and which by this un-bloody Sacrifice he even to Day Exhibits to thee both upon this and upon all the Altars of the World by his Mystical Immolation For he has wholly giv'n himself to us to be our Victim and will have us to supply by his Homage what is wanting in ours Therefore seeing the Oblation of my Life would be too little to satisfie my obligation in rendring all Homage suitable to the eminency of thy Power and Dominion In supply thereof receive I beseech thee as a Testimony of my submission and acknowledgment of thy Soveraignty the Life of my Savior Jesus which I Immolate to thee together with all the Priests who this Day Celebrate protesting that thy Infinite Majesty truly deserves that so precious a Life has been and should be again in a manner consum'd to its honor The Second End To give thanks to God 1. MAke first an Act of Faith acknowledging that all the benefits graces and favors which you enjoy are pour'd down upon you by the pure liberality and mercy of God 2. That you may exhibite some kind of gratitude and requital Present to him such Acts as are included in a perfect thanksgiving these are First to set a high value upon his benefits Secondly to publish them Thirdly to resolve reciprocally to procure him all the good you can by seeking his honor and glory and obeying him in all things 3. Seeing that in this acknowledgment there is still too great unworthiness to counterpoise his Divine favors bestow'd upon you which are of an infinite value supply what is wanting out of the Treasures of the Son of God offering to his Father the thanksgiving which this great Savior once rendr'd him in his own Name and yours upon the Cross and still presents upon all the Altars throughout the whole World which you may express after the following manner shorter or longer as your leisure will permit or your Devotion shall suggest FAITH 1. O Inexhaustible Source of liberality I believe and confess that whatsoever I have of Being what Power Life Grace or other Goods either of Body or Soul I Possess I have receiv'd 'em all from thy pure Mercy Nor did any Merits of mine but purely thy own Love and Goodness move thee to heap upon me so many benefits that 't is impossible for me to number ' em This truth I here come to acknowledge in the Presence of Heaven and Earth protesting before this Altar that I have receiv'd from thy liberality such an infinity of Graces and Favors as I am not able even to conceive much less express OBLATION 2. BVT desirous not to be ungrateful or backward in offering what requital or return my Poverty is able to make admit and accept I beseech thee O my Soveraign Benefactor ● My Heart replenish't with all possible sentiments of gratitude and thanksgiving for what I owe thee Certainly if to acknowledge a benefit worthily one must first of all testifie a great esteem of it I assure thee O my God! That all the goods wherewith thou hast been pleas'd to honor me are in my esteem of an infinite value because they come to me from thy All-Powerful Hand as effects of thy Infinite Love and Goodness and because thou hast bestow'd 'em on a person who is infinitely unworthy of ' em And secondly if it be requisite to publish it it being a kind of ingratitude to render only secret thanks behold me here in this publick place expos'd to the view of Men and Angels for no other end than to publish to the whole World those many favors thou hast bestow'd upon me O Infinite Goodness I desire that all should understand that thou hast heapt upon me such benefits and favors as are not only beyond what I am able to express but even exceed what I am able to conceive wherefore I desire that all the World may know that thou hast intirely gain'd my heart by this thy eminent liberality and therefore upon this account I present my self as a Donary to hang at thy Altar as a Sign and Memorial to the whole World of the innumerable obligations I have to thee promising thee moreover to publish thy bounties and favors as far as I am or shall be able In fine if a due acknowledgment requires a reciprocal return receive O great God! In requital of the good Will thou hast ever had towards me the Solemn protestation which I here make of intirely employing my self henceforward to render thee all the services thou shalt desire of me and to procure thee all the good I am able by seeking thy greater honor and glory and obeying thy Commands in all things The SVPPLEMENT 3. BVT knowing that thô my Heart and all my Being should melt away and be totally consum'd in these affections of thanksgiving yet I could not thereby sufficiently acknowledge thy Immense favors therefore to supply what is wanting to my Act of thanksgiving I present thee with that which thy Son has heretofore presented to thee for these very favors which thou hast been pleas'd to impart to me I present to

plerumque mali inutiliter compunguntur ad justitiam sicut plerumque boni innoxiè tentantur ad culpam as good thoughts which disorderly persons and ill livers sometimes have when they are not accompany'd with consent execution or fruit cannot serve to justifie such ill livers so bad thoughts which vertuous persons are Tempted with be they never so violently prompted and mov'd to sin yet we must judge that they do not sin by 'em when those motions have no effect and when we see they are never over sway'd and carry'd by 'em to any ill Action The Fourteenth Rule Scrupulous persons must never dwell long in making reflections upon any ill thóughts they have had upon account of examining whether they have not taken some criminal delight in 'em for that can serve only to embroyle 'em and make a deeper impression of those objects in their fancies and consequently create new matter of Scruples The Fifteenth Rule Scrupulous persons ought not to set upon Reading such Books as treat of terrible and frightful subjects such as are those which treat of the great rigour of Gods judgments of the conditions necessary for Confession of the qualities and nature of Contrition and of the incertitude of it nor Read those Authors that rack all cases and circumstances to an extremity in points of Morality but on the contrary they ought to Read those Books that treat of the Love of God his great Mercy the Vertue of the Infinite Merits and Satisfaction of Jesus Christ and such other Books as are most proper to infuse into their Souls a great confidence in Almighty God Such as are all the works of Saint Francis Sales The Sixteenth Rule To enable a good Director to assist well and cure Scrupulous minds under his care 't is neceslary he should be made acquainted with the first rise of those Scruples for he ought to apply different remedies proportionable to the different causes and sources of Scruples if Scruples are sent by Almighty God for tryal of certain Souls which are naturally high minded and subject to pride and for rendring 'em more humble they must humble themselves under the powerful hand of God and abandon themselves wholly to his Divine Conduct If Scruples proceed from self love which cause our thoughts to be wholly taken up with our own concerns the best remedy is to think much and often of Almighty God and to think as little as we can of our selves and cast off frivolous reflections that still only regard our selves If Scruples come from idleness as sometimes it happens they do those persons must undertake and embrace some good employment such as may leave 'em no leisure to think of their Scruples If Scruples proceed from a natural fearfulness or from a tenderness of Conscience there must be great care taken to instruct well and encourage those fearful poor Souls Infine if they proceed from a Malancholly humor or from a weak brain there can be no other remedy in those cases but to induce 'em to Docility Obedience and Resignation for else those persons will tire out a poor Director and make him loose all his time As to the rest we must observe two things First that it belongs not to those that are Scrupulous to judge whether they are so or not for they themselves are not capable of that but ought to rely upon the judgment of their Director Secondly that these Rules concern only such as are truly and really Scrupulous and not such as being persecuted by the remorse of their own Consciences would have that pass for Scruple which in it self is a well grounded and very just fear without consulting any but their own passions Nor for those extravagant Scrupulous persons who make Monsters of trifles whilst in the mean time they neglect the performance of their most Essential duties like the Pharisees of whom our Savior says That they pay'd most exactly the Tythe of their Mint their Aniseed and Cummin and in the mean time neglected what was of greatest moment and weight in the Law of God as Justice Mercy and Faith that they took great care to strain what ever they drank for fear of swallowing a fly and yet made no difficulty or Scruple of swallowing a Camel Several Motives which may be of great use and help to Scrupulous persons in order to animate and increase their confidence in God and to appease all their anxiety and troubles THe great misfortune of Scrupulous persons and the chief source of all their pain is the want of having a true Idea of Almighty God thrô the fear they are in They represent him to themselves as a revengeful God always angry that never lays down his Thunderbolt but is always ready to destroy all such as offend him and as a severe judge that examins all with the greatest rigour imaginable in order to find out matters sufficient to condemn and punish the sinner as a jealous Tyrant that mistrusts every body and resolves to secure himself by the ruin of those he suspects as a crafty Enemy that is always employ'd in laying snares to entrap those he hates This is the Idea that Scrupulous persons frame in their fancies of Almighty God and is it not as false as 't is unjust Injurious to God and most pernicious to Man Whereas on the contrary those Scrupulous Souls ought to look upon God as a Master full of all goodness and mildness Sentite de Domino in bonitate he is not only a Father full of tenderness that loves all Man-kind as his Children Quomodo miseretur Pater Filiorum misertus est Dominus timentibus se and therefore he is call'd the Father of Mercies Pater misericordiarum infine he is well acquainted with our weakness and miseries and has great compassion of us Ipse cognovit figmentum nostrum recordatus est quia pulvis sumus After he had drown'd the whole World with the Men that then Inhabited it he was not long without resuming that tender care of Man which is natural to his Divine Goodness I will revenge my self no more says he in so terrible a manner for the heart of Man is very weak and is carry'd away and prone to evil by a most violent inclination so that his faults ought to be consider'd in some manner as more pardonable Sensus enim cogitatio humani cordis in malum prona sant Besides we must consider and look upon Almighty God as our Creator and infer from thence a great motive of confidence for he hates nothing of his own work Nihil odisti corum qu●● fecisti he loves the sinner as his Creature thô at the same time he abhors the sin and is so far from wishing his Death that he tries all ways to win him to convert and save him Nolo mortem peccatoris sed ut magis converiatur vivat Infine all the Holy Scripture is full of such thoughts as serve to inspire into our Souls the Love of Almighty God and confirm our