Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	holy_a	son_n	6,849	5	4.8446	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41099	The maxims of the saints explained, concerning the interiour life by the Lord Arch-bishop of Cambray &c. ; to which are added, Thirty-four articles by the Lord Arch-Bishop of Paris, the Bishops of Meaux and Chartres, (that occasioned this book), also their declaration upon it ; together with the French-King's and the Arch-Bishop of Cambray's letters to the Pope upon the same subject.; Explication des maximes des saints sur la vie interieure. English	Fénelon, François de Salignac de La Mothe-, 1651-1715.; Fénelon, François de Salignac de La Mothe-, 1651-1715. Correspondence.; Louis XIV, King of France, 1638-1715. Correspondence.; Noailles, Louis-Antoine de, 1651-1729.; Godet des Marais, Paul, 1647-1709.; Bossuet, Jacques Bénigne, 1627-1704. Instruction sur les estats d'oraison, où sont exposées les erreurs des faux mystiques de nos jours.	1698 (1698)	Wing F675; ESTC R6318	100,920	267

praesertim eodem Concilio docente omnibus benè operantibus usque in finem in Deo sperantibus ac proindè optimo cuique perfectissimo vita aeterna tanquam merces proponenda sit quo motivo non mercenarii fiunt sed filii paternae hereditatis ex ipsâ caritate studiosi Huc accedit quod dogmata in libro tradita eo tendant invito licet auctore ut actuum directorum beneficio vitium cum virtute oppositâ stare possit ut dum anima justitiae divinae praepostero studio omnibus occultis Dei voluntatibus acquiescit in plenam absolutam reprobationem imprudens consentiat ut quod vetat Apostolus ad subtilia vaniloquia deducamur Postremò Ecclesiae peregrinantis atque in patriam suspirantis extinguuntur gemitus Paulus alii inter ipsa martyria expectantes beatam spem atque hoc lucrum reposcentes inter mercenarios ablegantur Nos verò formam habentes sanorum verborum sanctorumque vestigiis inhaerentes rebus impossibilibus absurdis Christianam pietatem perfectionemque minimè metimur Nec insolitos affectus quos pauci sanctorum parcè transeunterque effuderunt confestim in regulam in vitae statum verti oportere credimus neque has voluntates consensiones-ve quae circà impossibilia versantur veras voluntates consensiones-que sed velleitates more scholae appellamus Haec igitur vera à majoribus accepimus haec sentimus haec omnibus testata esse volumus DATVM Parisiis in Palatio Archiepiscopali anno Domini Millesimo Sexcentesimo Nonagesimo Septimo Die vero mensis Augusti sextâ Ludovicus Ant. Arch. Parisiensis J. Benigne Episc Meldensis Paulus Episc Carnotensis As the foregoing Declaration makes frequent mention of the Thirty Four Articles made the 16th and 26th of April 1695. We thought it our Duty to insert them in this place as we find them in a Book of the said Lord Bishop of Meaux Entituled Instructions concerning the nature of Prayer 1. EVery Christian in every Condition tho' not every moment is obliged to live in an Exercise of Faith Hope and Charity and to produce distinct Acts of them as they are three several Virtues 2. Every Christian is obliged to have an explicite Faith in Almighty God Creator of Heaven and Earth the rewarder of all that seek him and in his other Attributes that are alike revealed and to put this Faith into actual Exercise tho' not every moment 3. Every Christian in like manner is obliged to have an explicit Faith in God the Father Son and Holy Ghost and to act this Faith in every condition tho' not every moment 4. Every Christian is also oblig'd to have an explicite Faith in Christ Jesus God and Man as Mediator without whom he cannot draw nigh to God and to act this Faith in every condition tho' not every moment 5. Every Christian in every Condition tho' not every moment is obliged to will desire and explicitly to seek his own eternal salvation as a thing which God willeth and which he would have us will for his Glory 6. God will have every Christian in every Condition tho not every moment expresly to ask of him the forgiveness of his Sins grace to abstain from them perseverance in doing good the increase of Virtue and every other thing that is necessary to Salvation 7. A Christian in every Condition is to strive against Concupiscence tho' not at all times alike which doth engage him in every Condition tho' not every moment to pray for strength against Temptations 8. All these Propositions are according to the Catholick Faith being expresly contained in the Apostle's-Creed and the Lord's-Prayer which is a common and daily Prayer to be used by all the Children of God or else expresly defin'd by the Church as is that of asking forgiveness of Sins and the gift of perseverance and that of striving against Covetousness in the Councils of Carthage Orange and Trent as those Propositions that are contrary thereunto are formally Heretical 9. A Christian is not allowed to be indifferent in the matter of his Salvation nor in those that tend thereunto holy Christian indifference regards the events of this Life Sin only reserved and the dispensation of Comforts or Spiritual droughts 10. The fore-mentioned Acts do not derogate from the highest Christian perfection and cease not to be perfect because they are perceivable provided Thanks be given to God for them and that the same be done to his Glory 11. A Christian is not allowed to expect that God should inspire these acts into him by any particular way and inspiration there is nothing required for the exciting of them in us but Faith which makes the Will of God known as signified and set forth in his Commandments and the Examples of the Saints by supposing always the supplies of his exciting and preventing Grace The three last Propositions are the manifest consequences of the preceding ones and such as are contrary thereunto are rash and erroneous 12. By the obligatory Acts aforementioned we are not to understand such Acts as are methodical and orderly much less those Acts that are reduced to Forms and definite words or troublesome and restless acts but acts formed with sincerity in the heart with all holy sweetness and tranquility inwrought by the Spirit of God 13. In that Life and Prayer that is most perfect all these acts are united in Charity alone seeing all virtues are animated therewith and the Exercise of them commanded by it according to that of St. Paul Charity suffers all believes all hopes all bears all So much cannot be said of other Christian acts whose distinct exercises are exercised and regulated hereby tho' they may not always be sensibly and distinctly discerned 14. The desire that is to be seen in the Saints as in St. Paul and others of their eternal Salvation and perfect redemption is not only a desire or indeliberate appetite as the same St Paul calls it but a good inclination that we are to form and freely to operate in our selves by the assistances of Divine Grace as being perfectly conformable to the will of God This Proposition is clearly revealed and the contrary Doctrine Heretical 15. It s in like manner a Will conformable to the Will of God and absolutely necessary in every Condition tho' not every moment not to will sin and not only to condemn Sin but also to be sorry for the Commission of it and to desire the Destruction thereof in us by forgiveness 16. Reflection upon ones self upon his Acts and the Gifts he has received which has been practiced throughout by the Prophets and Apostles in order to give thanks unto God for his Benefits and other the like ends are proposed as an Example to all Believers and even to the most perfect and that Doctrine which takes these away is erroneous and nigh to be Heretical 17. There are no evil and dangerous reflections but those wherein a man takes a

Spirit of God does inspire them thus upon every occasion that this inspiration is nothing but that which is common to all Just Souls and which never exempts them in the least from the whole extent of the written Law that this inspiration is only stronger and more special in Souls elevated to pure love than in those who are acted only by interested love because God communicates himself more to the perfect than to the imperfect So when some mystical Saints have admitted into holy indifference inspired desires and rejected the others we must take heed not to think that they would exclude the desires and the other acts commanded by the written Law and admit none but those that are extraordinarily inspired This would be a Blasphemy against the Law and raise above it a Phantastical inspiration The desires and other inspired acts mentioned by those Mysticks are either those commanded by the Law or those approved by the Counsels and which are formed in an indifferent and disinterested Soul by the inspiration of ever preventing grace without the mixture of any interested eagerness to prevent grace So that all is reduced to the letter of the Law and to the preventing grace of pure love to which the Soul does co-operate without preventing it To Speak thus is to explain the true sense of good mystical persons 't is to take away all equivocations which may seduce the one and offend the other 't is to precaution Souls against whatsoever is suspected to be illusive it is to keep up the form of Sound Words as S. Paul does recommend it 2 Tim. C. I. V. 13. VII False SOuls dwelling in an holy indifference have no regard for any though a disinterested desire which the written Law obliges them to form They ought to desire nothing more but those things which a miraculous or extraordinary inspiration moveth them to wish without any dependency from the Law they are acted and moved by God and taught by him in every thing so that God alone desireth in them and for them and they are in no need to co-operate with it by their free will Their holy indifference eminently containing all desires dispenseth with them from forming ever any Their inspiration is their only rule To Speak at this rate is to elude all Counsels under pretence of fulfilling them in a most eminent manner it is to establish in the Church a sect of impious Fanaticks 't is to forget that Christ Jesus came upon the Earth not to dispense with the Law or to lessen the authority of it but on the contrary to fullfill and perfect it so that Heaven and Earth shall pass away before the Words of our Saviour pronounced for the confirmation of the Law shall pass Finally it is to contradict grosly all the best mystical Writers and pull down from top to bottom their whole system of pure Faith manifestly incompatible with all miraculous or extraordinary inspiration which a Soul would voluntarily follow as her rule and support for dispensing with the fulfilling the Law VIII ARTICLE True HOly indifference which is never any other but the disinterest of love becometh in the most extream tryals what the holy Misticks have called abandoning or giving one self up that is to say that the disinterested soul gives her self up totally and without any the least reserve to God in all her own interest but she never renounceth either love nor any of those things wherein the Glory and good pleasure of her beloved are concern'd This abandoning is nothing else but that abnegation or renounciation of ones self which Jesus Christ requires of us in the Gospel after we have forsaken all outward things This abnegation of our selves is only pointed against our self-interest and ought never to hinder that disinterested love which we owe in our selves as to our Neighbour for God's sake The extream tryals wherein this abandoning is to be exercis'd are the temptations whereby our Jealous God will purify love in hiding from it all hope for its interest even eternal These Tryals are represented by a very great number of Saints as a terrible Purgatory which may exempt from the Purgatory of the other world those Souls who suffer it with entire Fidelity Only mad and wicked Men saith Cardinal Bona will deny their belief of those sublime and secret things and despise them as False though not clear when they are attested by Men of a most venerable Virtue who speak by their own experience of God's Operations in their hearts These tryals are but for a while and the more true souls are in them to Grace by leaving themselves to be purify'd from all self-interest by Jealous love so much the shorter are these tryals 'T is ordinarily the secret resistance of the Souls to grace under specious pretences 't is their interested and eager endeavour for retaining these sensible supports wherefrom God is willing to deprive them which render their tryals both so long and so painful for God never makes his Creature suffer to make him suffer without fruit It is with a design only to purifie the Soul and to overcome her resistances Those Temptations whereby love is purify'd from all self-interest are in nothing like to other common Temptations Experienced Directors can discern them by certain tokens but nothing is more dangerous than to take the common Temptations of beginners for trials tending to the entire purification of love in the most eminent Souls This is the source of all illusion This causeth deceived Souls to fall into hideous and dreadful Vices These bitter trials are not to be suppos'd to be but in a very small number of pure and mortified Souls in whom Flesh hath been a long while already entirely brought under the Spirit and who have solidly practised all the Evangelical Virtues They ought to be docile so as never willfully to strain at any of those hard and abject things which may be commanded them They ought not to fall in love with any comfort or freedom they should be taken off from all things whatsoever and also from the way that teacheth them this freedom they should be ready for all the practises that are laid upon them they are to stick neither to their kind of Prayer nor to their Experiences nor to their Readings nor to those persons they have consulted formerly with trust and reliance One ought to have had the Experiment that their Temptations are of a different nature from the common Temptations in this that the true means to still them is not to be willing to find a known Prop to Self-interest To speak thus is word for word to repeat the Experiences of Saints as they have related them themselves 'T is at the same time to prevent those very dangerous Inconveniences one might fall into by Credulity should one admit too easily in matter of Practice these Tryals which happen but very seldom by reason that few Souls have attained that Perfection where nothing remains to be purified but some