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	eternal_a	life_n	11,601	5	4.9057	4	true

Text snippets containing the quad

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

Remnants of Interest mixed with Divine Love VIII False INternal Tryals take away for ever both sensible and visible Graces They suppress for ever the distinct Acts both of Love and Vertue they put a Soul into a real and absolute Impotency to discover herself to her Superiors or to obey them in the essential Practice of the Gospel they cannot be discern'd from common Temptations 'T is lawful in that State to abscond from Superiors to substract one's self from the Yoke of Obedience and to seek both by Books and Persons of no Authority the Helps and Lights one stands in needs of even notwithstanding the Prohibition of our Superiors A Director may suppose one to be in these Tryals without having tried before the bottom of the Soul upon her Sincerity Docility Mortifications and Humility He may immediately put that Soul upon purging her Love from all Dross of Interest in the Temptation without causing her to do any interested Act to resist the Vehemency of pressing Temptation To speak at this rate is to poyson our Souls it is to take from them the Arms of Faith necessary to resist the Enemy of our Salvation 't is to confound all the Ways of God 't is to teach Rebellion and Hypocrisie to the Children of the Church IX ARTICLE True A Soul who in these extream Tryals gives herself up to God is never forsaken by him When she asks in the Transport of her Grief to be delivered God does not deny to hear her but because he is willing to perfect her Strength in Infirmity and that his Grace is sufficient to her for it She loseth in that State neither the real and compleat Power within the Line of Power for to fulfil really the Precepts nor that of following the most perfect Counsels according to her Calling and present Degree of Perfection nor the real and internal Acts of her Free-will for that accomplishment She looseth neither preventing Grace nor explicite Faith nor Hope as it is a disinterested Desire of the Promises nor the Love of God nor the infinite Hatred of Sin not so much as venial nor that inward and momentous certainty that is necessary for the Rectitude of the Conscience She loseth nothing but the sensible Relish of Good but the comfortable and affecting Fervency but the eager and interested Acts of Vertues but the After-certainty that comes by an interested reflection bearing to itself a comfortable Witness of its Fidelity These direct Acts and such as escape the Reflections of the Soul but which are yet very real and do conserve in her all the Vertues without spot are as I have already said that Operation called by S. Francis of Sales the Edge of the Spirit or the Top of the Soul This State of Trouble and Gloominess which is only for a while is not even in its own Duration without peaceable Intervals in which some Glimpses of very sensible Graces appear like Lightning in a dark stormy Night which leave no sign of themselves behind To speak thus is to speak equally conformable both to the Catholick Doctrine and to the Experiences of Mystical Saints IX False IN these extream Tryals a Soul without having been before unfaithful to Grace loseth the true and full Power of persevering in her State She falls into a real Impotency to fulfil the Precepts in those Cases where Precepts are urging She ceaseth to have an explicite Faith in Cases where Faith ought to act explicitely She ceaseth to hope that 's to say to expect and to desire even in a disinterested manner the Effect of the Promises in herself She hath no longer the Love of God perceptible or imperceptible She hath no more a Hatred to Sin She loseth not only the sensible and reflective Horror of it but also the most direct and intimate Horror of the same She hath no more that intimate and momentous Certainty which can preserve the Rectitude of her Conscience in the very Moment of her Action All the Acts of those Vertues essential to the internal Life ceases even in their most direct and less reflected Operation which is according to the Language of Mystical Saints the Edge of the Spirit and the Top of the Soul To speak at this rate is to annihilate Christian Piety under pretence of perfecting it It is to make the Tryals designed to purifie Love an universal Shipwreck of Faith and of all Christian Vertues 'T is to say that the Faithful nourished with the Words of Faith ought never to hear without stopping their Ears X. ARTICLE True THE Promises of Eternal Life are meerly free Grace is never due to us or else it would not be Grace God never oweth to us in a strick Sence either Perseverance to the Death nor Eternal Life after the Death of the Body He is not so much as indebted to our Soul to give her Existence after this Life he might let her drop into her Nothing again as it were by her own Weight Otherwise he should not be free in respect to the Duration of his Creature and it would become a necessary Being But altho' God never owes any thing to us in a strict Sence he hath been pleased to give us Rights grounded on his Promises meerly free By his Promises he hath given himself as a Supream Blessedness to a Soul faithful to him and persevere to be so It is then true in this sense that any supposition tending to the believing ones being excluded from Eternal life by Loving God is impossible because God is faithful in his promises He wills not the Death of the Sinner but rather that he may live and be Converted Thereby it is certain that all the Sacrifices which the most Disinterested Souls make usually concerning their Eternal Blessedness are conditional They say my God if by an impossibility thou wouldst condemn me to the Eternal Torments of Hell without losing thy Love I should not Love thee the less for it But this Sacrifice cannot be absolute in an ordinary state In no other case but of the last trials this Sacrifice becometh in a manner absolute Then a Soul may be invincibly perswaded with a reflex perswasion and which is not the intimate bottom of Conscience that she is justly reprobated by God In this state did S. Francis of Sales find himself in the Church of of S. Stephen des Grez A Soul in this trouble finds herself contrary to God in respect to her former infidelities and by her present obduration She takes her bad inclinations for a deliberate will and sees not the real acts of her Love and of her Virtues which by reason of their simplicity do escape her reflections She becomes in her own eyes covered with the leprōsie of Sin though it is only in appearance and not real She can not bear with her self She is offended with those who are willing to quiet her and take away from her that kind of perswasion It matters nothing to tell her of the precise Doctrine of Faith in regard