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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

to be Examined by my Bishops a great number of Doctors and learned Religionaries of several Orders They have all as well Bishops as Doctors unanimously reported that it was a very ill and dangerous Book and that the Explanation published by the said Archbishop was unwarrantable He declared in his Preface that his intention only was to Explicate the Doctrine of his Brethren who after they had attempted by all gentle ways to reclaim him they found themselves obliged in Conscience to put out their Declaration concerning his Book and to consign the same into the Hands of the Archbishop of Damas your Holiness's Nuncio at my Court to the end that your Holiness might put an end to an Affair that may have pernicious Consequences if it be not nipt in the very Bud. I humbly intreat you to pass sentence upon the same Book and Doctrine contained therein as soon as possible and assure your Holiness at the same time that I shall make use of all my Authority to put the Decision you shall make in Execution and that I am Most Holy Father Your very affectionate Servant LOUIS Meudon Aug. 26. 1697. THE TABLE SEveral sorts of Love wherewith we may love God The First Love 1 The Second 1 The Third 2 The Fourth 3 The Fifth 5 The Names of these Five sorts of Love 1. Of the Carnal Love of the Jews 7 2. The love of Concupiscence ibid. 3. The love of Hope 8 4. Interested Love ibid. 5. Pure Love ibid. ARTICLES 1. Of the love of Concupiscence 9 2. Three different Degrees of Just Persons upon Earth 12   How Fear and Hope purify themselves 13   The effects of pure Love 15 3. Of interested love It makes a great many Saints 18 4. How Hope perfects her self and keeps her distinction from Charity 21   How an interested Soul can Will or seek God as he is her Good 24 5. The two states of the Just of Resignation and Indifference 26   What holy Indifference is 27   Passages out of St. Francis de Sales concerning it 29 6. Holy indifference is the real Principle of the interested desires of the Law and of Grace 33 7. There is no state that gives Souls a miraculous Inspiration wherein consists the perfection of the internal Life 35 8. What abandoning ones self is 39   The extream Tryals of abandoning 40   The Souls resistance makes these Tryals long and painful 40   The diffeeence between common Temptations and the Tryals of an entire purification 41 9. The state of the Soul that abandons her self to God in these extream Tryals 43   The Edge of the Spirit or Top of the Soul 44 10. The Souls absolute Sacrifice of its own Interest to God 46 11. The difference between the New and the Old Law 51   The Soul ought to follow Grace without being willing to prevent it 52   A cooperation with Grace ibid.   Of Activity 53 12. Of disinterested Souls 57   An abnegation and hatred of ones self ib.   One ought always to watch over himself 58   The difference between the Vigilancy of pure and interested love 60 13. Simple and direct Acts and reflex Acts an inward certainty 62 14. The separation of the upper part of the Soul from the lower in extream Tryals 65   How this separation is made ibid. 15. Vniversal Sobriety Mortification 68   A temperature of Austerities 69   The effects of Austerities ibid. 16. Two sorts of Proprieties 71   Resignation 72   What mystical Men call Propriety 73   Disappropriation ibid. 17. Common and extraordinary temptations and the difference between them 77 18. Divers sorts of Wills in God 81   The permissive Will of God 82 19. Vocal and mental Prayer 84 20. Of Reading 87   A persuasion of the most powerful love of all 88 21. The difference between Meditation and Contemplation 89 22. When Meditation may be quitted in order to enter upon Contemplation 93 23. For what Souls contemplation is not convenient 95 24. Habitual Contemplation 96 25. Perpetual Prayer 98 26. Interruptions of direct Contemplation 101 27. Direct Contemplation is negative 102 28. How centemplative Souls are deprived of the distinct views of Christ 106 29. Of passive Contemplation 109   Why they call it the Prayer of Silence or quietude 111 30. Of the passive state 114 31. The simplicity of the passive state 117 32. The liberty that is in the passive state 120 33. The Reunion of all the Virtues in Love 122 34. Of Spiritual Death 125 35. Of the state of Transformation 126 36. Of the Internal Exercises of transformed Souls 128 37. Transformed Souls may sin 130 38. And consequently they ought to come to Confession 132 39. The imperfections of the Soul 135 40. How a Transformed Soul is united to God 138 41. Of spiritual Marriages 139 42. Of substantial Vnion 140 43. The submission of the Spiritual Man 141 44. The Oeconomy and Secret of the sublimest Exercise of pure love 143 45. All the Internal ways are but the means to arrive at pure Love 145   The Conclusion of all the Articles 149 ADDITIONS THE Lord Archbishop of Cambray's Letter to the Pope 151 A Letter of the same Person dated August 3. 1697. 160 A Declaration of Three Prelates viz. of the Archbishop of Paris the Bishop of Meaux and Chartres upon the Book Entituled An Explanation of the Maxims of the Saints concerning the Internal Life 166 The Thirty Four Articles of the 16 and 26th of April 1695. 216 The French King's Letter to the Pope 227 FINIS Some BOOKS Printed for Henry Rhodes in Fleet-street MOnasticon Anglicanum or the History of the Abbies Monasteries Hospitals Cathedrals and Collegiate Churchies in England and Wales made English from Sir Will. Dugdale with Sculptures Folio price 10 s. The New World of Words or an Universal English Dictionary containing the proper significations of all Words from other Languages together with the Explanations of all those Terms that conduce to the Understanding of any of the Arts and Sciences viz. Divinity Philosophy Law Physick Mathematicks Husbandry Published by E.P. The Fifth Edition enlarged from the best English and Foreign Authors A Work very necessary for Strangers and our own Country-men for the right understanding of what they Discourse Write or Read Fol. Price 14 s. Memoirs for the Ingenious Containing several Curious Observations in Philosophy Mathematicks Physick Philology and other Arts and Sciences By M. de la Crose Miscellaneous Letters giving an Account of the Works of the Learned both at home and abroad in which there is a Catalogue and Idea of all valuable Books The New Politicks of the Court of France under the Reign of Lewis XIV wherein are to be seen all his Intrigues in respect to the Potentates of Europe Letters writ by a Turkish Spy who lived Forty Five Years undiscover'd at Paris giving an Account to the Divan of Constantinople of the Remarkable Transactions in the Christian Courts

the King and at the same time to importune him to commit the said Work to Examination The Arch-Bishops of Rheims and Paris with the Bishop of Meaux an implacable Enemy to Cambray were the persons appointed for it the effect whereof was the putting out of their Declaration upon the same Subject wherein they fully set forth their sentiments in relation to it And as these Prelates distinguished their Zeal in this manner against this Semi-Quietism the Bishop of Noyon about the same time in his Pastoral Letter written in the Form of a Preservative to keep the Clergy and Faithful of his Diocess in the holy Exercise of a solid and real Piety against the pernicions Maxims of Quietism sets himself against Quietism in all the Branches of it But tho' he would have the Quietism he darts his Thunder at to be not that of Molinos but this new sort of Semi-Quietism yet when he comes to a kind of an Explanation of it he confounds the new Quietism with the old seeing that in respect to the Opinions which he looks upon to be most monstrous he imputes what Molinos taught to those against whom he writes of which take this one tast What an Abomination is it says the Bishop to set up Vices in the place of Vertues and to pretend that shameful Falls are the Steps by which to ascend to the Glory of a perfect Union with God Now this is Molinos himself that has occasioned this Exclamation who says in direct Terms That we ought not to afflict or disturb our selves when we fall into any Defect but to rise up and go on and set our selves to Exercises of Piety as if we had never fallen Would you not take him to be a Fool says he who contending for the Prize of a Race and hapning to stumble in the midst of his Carier should lie upon the Ground to no other end than to bewail his Fall You would rather say to him Rise Friend and without loss of time set thy self a running again for he that gets up quickly and pursues his Race is like one that never fell So that it 's manifest from hence in short that the French Prelates do not well understand what they write against but that there is something in it tending to invalidate Penances and put Auricular Confessions out of Fashion which has brought so much Grist to the Romish Mill is what they seem to be very apprehensive of But the Clergy notwithstanding all their ' fore-mention'd Endeavours for the Suppression of this new Doctrine finding it to spread itself more and more among all Ranks and Orders of Men as well Ecclesiasticks as Laicks they thought it high time to transfer the Accusation to the Court of Rome with all the aggravation of the Arch-Bishop's of Cambray's Crime and Heresie imaginable and because they would not fail to make sure work of it they engag'd the French King so far on their side also as to get him to write to the Pope to induce him in Confirmation of the Censures of the Clergy of France to condemn the Arch-Bishop's Book who on his own part also being not ignorant of these Proceedings against him and not to be wanting to his own Defence thought it no less proper to write to his Holiness upon the same Subject But tho' the Bishop has used as much Caution as Submission in that he wrote to the Pope yet you will find in another of his Letters to a Friend that he is the same Man still But how violent soever the Arch-Bishops accusers appear'd against him both in France and Rome the Pope kept a soft pace till such time as having received the Arch-Bishops said Letter he was pleased to appoint seven Commissioners to Examine his Book viz. the Master of the Sacred Pallace His Holiness his Confessor and a Jaccbin Father Marsouiller a French-Man of the same Order the Proctor-General of St. Augustine-Friars Father Gabriel of the Mendicant Order Father Miri a Benedictine Father Grenelli a Franciscan and Father Alfaro Jesuit These were to make their Report to the Congregation of the holy Office in order to their farther proceedings thereupon But whither it were that these Gentlemen could not understand the Bishops Gallimaufry of notional speculations or what shall I call it or what ever else was in the wind they did nothing in it and the matter at last came before old Infallibility himself and his Sacred College of Cardinals But after all this and the continual Sollicitations of the Jesuits and some great Prelates there are some months now elapsed and nothing done in it and by any thing that hitherto has appear'd to the contrary they are so far from coming to a final decision either in favour or against the said Book as when they first began To enter upon an inquiry into the Doctrine and notions contained in this Treatise will not be proper for me in this place that being entirely left to the judgment of every one that has an inclination to peruse it It remains for me therefore to say that as it as stirred up the Curiosity of all sorts of persons abroad to make an inspection into these tenets so it has done mine to engage me in a more particular inquiry into the rise and progress as well as the dislike of and opposition made against them AN EXPLANATION Of the Diverse Loves Which may be had for GOD. 1. WE may love God not for the sake of himself but for some other good things depending on his Almighty power which we hope to obtain from him Such Love as this had the Carnal Jews who observed the Law in hopes only of being recompenc'd with the dew of Heaven and the fertility of the Earth This love is neither Chast nor Filial but meerly Servile or rather to speak properly who loveth so does not love God but his own dear Self and seeks entirely for himself not God but what comes from him 2. We may have Faith and not one degree of Charity with it We know God to be our only happiness that is to say the only Object the sight whereof can render us happy Now should we in this slate love God as the only instrument to be made use of for to work our happiness and because we are not able to find our happiness in any other object should we look upon God as a means of felicity and refer it purely to our selves as to its ultimate end this would be rather a self-love than a love of God at least it would be contrary to order as respecting God as an object or instrument of our felicity both to our selves and our own happiness And though by this love we should seek for no other reward but God alone yet would it prove wholly mercenary and of meer concupiscency That Soul as saith S. Francis of Sales in his Book of the love of God Lib. 2. c. 17. which should love God only out of love to her self by establishing the end of that love

of my Articles will shew all the Consequence of false Principles that tend to create the most dangerous Illusion against the Rule of Faith and good Manners and that under a shew of Perfection I shall endeavour in each Article to point at the Place where the Equivocation begins and to censure all that is ill without in the least diminishing the Authority of the Saints Experiences If our Mystical Men would give me Ear without prejudice they would quickly apprehend what my Meaning is and that I take their Expressions in a just extent of the true Sence of them I 'll even refer it to their own Judgment if I do not explain their Maxims with much more Exactness than most of them have hitherto done because I have made it my principal Business to give their Expressions clear and exact Ideas and such as are Authorised by Tradition without weakning the Foundations of the Things themselves All good Mystical Men who love nothing but Truth and the Edification of the Church ought to be satisfied with this Plan I could have added hereunto a great many formal Passages out of the Ancient Fathers as well as School-Doctors and Mystical Saints but this Vndertaking would engage me into such Lengths and innumerable Repetitions as frightned me from it for the Reader 's sake this is that which hath caused me to suppress the Collection of those Passages which I had already digested and set in Order I do suppose without any more ado this Tradition to be constant and decisive and I have confined my self to set forth here a clear System and such as is agreeable to Theological Definitions Tho' the Driness of this Method looks like a great Inconvenience yet it is less than that of a tiresome Length I have no more to do than to practise this Plan that I have given an Explanation of I look up unto God and not my self for Strength to do it who is pleased to make use of the vilest and unworthiest Instruments My Doctrine ought not to be mine but that of Christ who sends forth Pastors be it far from me to say any thing of my self may I not prosper if while I am engaged in instructing others I be not my self the most teachable and most submissive Child of the Catholick Apostolick and Roman Church I shall begin my Work with making a plain Exposition of the different Sences that may be given to that we call The Love of God in order to give a clear and distinct Vnderstanding of the State of the Questions belonging to this Matter then will the Reader meet with my Articles which approves of what is true and condemns every thing that is false in each particular relating to the Internal Life The INTRODUCTION WHen I consider the many Differences that have hapned from Time to Time between not only particular Persons of the Roman Communion but even whole Societies particucularly between the Dominicans and Franciscans and the Jesuites and almost all Others about Matters of Faith and other Religious Tenets I cannot but admire at the Boldness of some of those Gentlemen who make their Unity to be a token of their Infallibility and the divided Opinions of the Protestants an evident Mark of the Falsity of their Belief But surely it is now high time they should give over that fantastick Argument since these sort of Dissentions are more rife among themselves than any other Community in the World and they may have Work enough to do to turn their Pens that way especially since Quietism and some other Opinions in Consequence of it hath taken such Root amongst them that even some of those who are reckon'd the Pillars of the Church seem to be as good as open Favourers of it and would draw if it were possible his Holiness himself to be of the same Sentiments and so to turn all at once Heretick But among all those who have more openly espoused these new Opinions is the Lord Arch-Bishop of Cambray a Person of that Learning and Consideration in his Countrey as to have been intrusted by the French King his Master with the Education of the young Princes the Dauphine's Sons But how this Eminent Person came thus to expose himself will be somewhat worthy of our enquiry before we proceed to give an Account of the opposition he hath met with and other consequences that have attended the Publishing of his Book which is now presented to the English Readers View that he may pass his Censure also thereupon There are but a few people that have not heard of Molinos and his Doctrine of Quietism some years since broached at Rome and what industry was used by the holy Fathers Inquisitors to ruine both him and it But how rigorous soever they shewed themselves against the Author they have not yet been able to suppress his Opinions which not only have still a being and considerable Fautors amongst them in Italy but the same or something very like it which we may call Semi-Quietism upon the same account as some Ancient Hereticks were distinguished with the name of Semipelagians hath been able to make its way through the snowy Alps and enter into the Kingdom of France and agreed so well since with the Soyl of that Countrey that it will not be quickly rooted out The Rulers of the Gallican Church began to be sensible pretty early of this supposed growing Evil but the occasion of their taking a more publick notice of it was a certain Womans putting out a Pamphlet called A Short Method c. and dispersing some other Papers savouring very much of Quietism whom to reclaim from her error they took care to appoint three Counsellours to admonish and instruct her and to them the Arch-Bishop of Cambray was added for a fourth But which way things came to pass and what success soever the first three might think they had upon the Woman its likely she brought over the fourth to the Opinion or somewhat that was near it if he were not so before She was accused of being guilty of But this did not appear at present However some of the Clergy thought it high time to bestir themselves in the matter and particularly the Arch-Bishop of Paris the Bishops of Meaux and Chartres did believe the foundation of their Church to have been so far struck at by such proceedings that they framed thirty four Articles on the 16th and 26th of April 1695. wherein they set forth what every Christian ought to believe and act and what to reject as erroneous and noxious to the Souls of Men Hereupon the Arch-Bishop of Cambray led by what fate I know not took upon him to compile this Work Entituled The Maxims of the Saints Explained and therein to give a more full Explication of the said thirty four Articles but did it in such a manner as allarmed the whole body of the French Clergy but more particularly the Authors of the said Articles who with divers others failed not to make Complaints thereof to

review of his actions and the Gifts he hath received in order to feed self-love to seek out a common support or to take up too much with himself 18. Mortifications are agreeable to a Christian in every state and are often necessary and to make the same separate from the duty of Believers under a pretence of perfection is openly to condemn St. Paul and to presuppose an Erroneous and Heretical Doctrine 29. Continual Prayer consists not in one perpetual act which is supposed to be without interruption and which also ought never to be repeated but in a disposition and habitual and perpetual preparation to do nothing that is displeasing unto God and to do every thing that is pleasing to him The contrary Proposition that would exclude in any condition whatsoever yea in a state which is perfect all pluralities and succession of acts is erroneous and opposite to the Tradition of all the Saints 20. There are no Apostolick Traditions but those that are acknowledged for such by the whole Church and the Authority whereof is decided by the Councils of Trent the contrary proposition is Erroneous and pretendedly secret Apostolical Traditions would be a Snare to the Faithful and a way to introduce all manner of evil Doctrines 21. Dilatory and quiet Prayer or such as is attended with the simple presence of God and all other extraordinary Prayers not excluding passive ones approved of by St. Francis de Sales and other spiritual ones received by the whole Church are not to be rejected nor suspected without great rashness and they do not hinder a man from being always disposed to produce all the forementioned acts in convenient time but to reduce them to implicit or apparent acts in favour of the most perfect under pretence that the love of God ties them all up to a certain method is to elude the obligation and to destroy that distinction which is revealed by God 22. Without these extraordinary Prayers one may become a very great Saint and attain to Christian Perfection 23. To reduce the inward state and purification of the Soul to these extraordinary Prayers is a manifest Error 24. It 's alike dangerous to exclude the state of Contemplation the Attributes the three Divine Persons in the Trinity and the Mysteries of the Incarnation of the Son of God and more especially that of the Cross and of the Resurrection and all those things that are seen no otherwise than by Faith are the Object of a Christians Contemplation 25. It s not allowable for a Christian under pretence of passive or other extraordinary Prayer to expect that God in the Conduct as well of the Spiritual as temporal Life should determin him to every action by way of particular inspiration and the contrary leads men to Illusions carelesness and the tempting of God 26. Laying aside the circumstance and moments of Prophetical or extraordinary inspiration the true submission which every Christian Soul tho' perfect owes to God consists in serving him with the natural and supernatural Light as he received the same and according to the Rules of Christian prudence in presupposing always that God directs all things in the Course of his Providence and that he is the Author of every good Counsel 27. We ought not to tye up the gift of Prophecy and much less the Apostolical state to a certain state of perfection and Prayer and to do so is to bring in an Illusion rashness and Error 28. The extraordinary ways and marks which those that have been approved Spiritualists have given concerning themselves are very rare and subject to the Examination of Bishops Ecclesiastical Superiors and Doctors who are to judge of the same not so much according to Experiences as according to the immutable Rules of the Scriptures and of Tradition and to teach and practice the contrary is to shake off the Yoke of Obedience that is due to the Church 29. If there is or if there has been in any part of the World a small number of chosen ones whom God by an extraordinary and particular way of prevention best known to himself stirs up every moment in such a manner to all those actions that are essential to Christianity and to other good works whereof there was no necessity of giving them any prescriptions to excite them thereunto we will leave them to the judgment of the Almighty and without avowing the like states we do only make this practical Observation that there is nothing so dangerous nor so subject to Illusion as to guide Souls in such a manner as if they had already attained thereto and that however it is not in these sort of preventions that Christian perfection doth consist 30. In all the above named Articles as to what regards Concupiscence imperfections and principally sin our meaning is not for the honour of our Lord to take in the Holy Virgin his Mother 31. As for those Souls whom God is pleased to exercise with Tryals Job who is a pattern for such teaches them to benefit themselves by lucid intervals in order to produce the most excellent acts of Faith Hope and Love The Spiritualists teach them to find these in the top or highest part of the Soul They are not therefore to be allowed to acquiesce in their apparent damnation but their directors with St. Francis de Sales are to assure them that God will never forsake them 32. It 's well in every condition and especially in this same to adore the vindictive Justice of God never to wish the exercise of the same upon our selves in all its rigour seeing that even one of the effects of this rigour is to deprive us of Love Christian Abandoning is to cast all our Cares upon God to hope in his goodness for our salvation and as St. Augustine after St. Cyprian teaches us to attribute all to him ut totum detur Deo 33. Troubled and truly humbled Souls may also be inspired with a submission and agreement to the Will of God tho' even by a very false supposition instead of the eternal good which he hath promised the Just he would detain them by virtue of his own good pleasure in eternal torments and this without being deprived at the same time of his Grace and Love which is an act of perfect resignation or self-abandoning and of a pure love practised by the Saints and which may be useful with that particular grace of God to Souls truly perfect without derogating from the Obligation of the other fore-mentioned Acts which are essential to Christianity 34. Over and above which it is certain that the Perfect and such as are Novices or beginners ought to be conducted respectively by different ways and that the former have a more full and deeper insight into Christian Truths than the other THE French King's LETTER TO THE POPE Most Holy Father THE Book written by the Archbishop of Cambray having for some Months past made much noise in the Church within my Kingdom I caused the same