Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	commandment_n	young_a	youth_n	69	3	7.6881	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52345	A treatise of the difference bbtwixt [sic] the temporal and eternal composed in Spanish by Eusebius Nieremberg ... ; translated into English by Sir Vivian Mullineaux, Knight ; and since reviewed according to the tenth and last Spanish edition.; De la diferencia entre lo temporal y eterno. English	Nieremberg, Juan Eusebio, 1595-1658.; Mullineaux, Vivian, Sir.	1672 (1672)	Wing N1151; ESTC R181007	420,886	606

Banquet and feed upon the choicest and most savoury dishes That which the world offers in her best pleasures is but shells offals and parings but that whereunto God invites us is a full Table wherein may be satisfied the most eager hunger of humane appetite With reason it is called in holy Scripture the great Supper and in some places the Nuptial Supper by reason of that satiety which nothing upon earth can give us It is called also a Supper and not a Dinner because after dinner we use to rise and goe about other occasions and employments but after supper there are no more labours all is rest and repose The principal dish which is served in at this great Supper is the clear vision of God and all his Divine perfections after that a thousand joyes of the Soul in all its powers and faculties then a thousand pleasures of the senses with all the endowments of a glorified Body These latter are as it were the Desert of this Divine Banquet And if the Desert be such what shall be the substance of the Feast What comparison then betwixt those great and eternal goods of Heaven and those which the World gives us Certainly they are not worthy to be called so much as the shells of happiness It is much to be reflected on that those who enjoyed not that great Supper which is a figure of glory were not deprived of it by doing any thing which was a sin in it self For one excused himself because he had bought a Farm another because he was to prove his Oxen a third because he was married none of which were sins but for the preferring those things before the Kingdom of Heaven which being an incredible madness and blindness made them not worthy to be admitted And truly all those who are wholly taken up and employed in the things of the Earth do no other than perferre the scraps and parings of a poor and rustick Dinner before the Royal Feast of a powerful King Moreover although God had not invited us most miserable and vile worms unto a Supper of so infinite sweetness but had onely promised us the crums which fell from his Table yet ought we to have preferred them before the contents and commodities of this World Let us fear least even in lawful pleasures there may be danger For as the evils of sin are the cause of damnation so the goods of the world may be the occasion of sin Let us look onely towards Heaven let us open our eyes and consider that those who were called by God to some especial vocation and did not embrace it are introduced by holy Scripture as damned and forsaken by God though their sin is not named as it appears in these three who were invited But much more to our terrour in that young man in the Gospel who having demanded of Christ our Redeemer What he should do to gain eternal life and being answered That he should keep the Commandements of the Law which he replyed he had done from his youth Yet because the Lord called him by a special vocation to a greater perfection which was to leave all and follow him he went his way sorrowful because he had much riches whereupon our Saviour pronounced that memorable and terrible Sentence That it was easier for a Camel to enter the eye of a needle than for a rich man to enter the Kingdom of Heaven signifying thereby that although he had kept the Commandments yet he was excluded Heaven For those whom our Saviour favours with particular inspirations and callings do not assure their salvation by a desire to keep the Commandments but by endeavouring to observe the Evangelical counsels quitting not onely sins and the occasions of sinning but the impediments of vertue and perfection by which they might not onely more assure Heaven but also obtain more glory and if they do it not may justly fear lest they may so much disoblige God Almighty by despising his vocation that he will not vouchsafe to grant them the efficacious helps of keeping his Commandments Little is all which can be done for the gaining of Heaven little what is suffered little what is forsaken little all the care to obtain it little what caution not to lose it little what impediments are to to be avoided little what austerities of life we undergoe to assure it And if we judge not so in this valley of tears let the Saints judge in Heaven who are of a different opinion from those upon earth D. Mig l. 3. de Vit. Isabel c. 9. St. Teresa of Jesus appearing upon an occasion to that blessed woman Isabella of St. Dominick this most observant religious woman begged pardon of the Saint for a disgust that she perswaded her self she had given her when being Prioress of Pastrana she put up a very narrow Grate where the Nuns were to hear Mass To some it seemed over-streight as also to St. Teresa and she would have taken it away but did not do it because the Prioress Isabella replyed unto her saying It was not convenient that being so nigh to Secular people they might be seen by them But the Saint being now dead and glorious Isabella of St. Dominick was much afflicted to consider that by her replyings she had displeased her holy Mother The Saint answered her saying Some things here do appear unto me far different And doubtless in Heaven things will appear far otherwayes where all care and sollicitude in not offending God will seem little and what ever negligence and hinderance in his service will appear grievous CAP. VIII Of Evils eternal and especially of the great Poverty Dishonour and Ignominy of the Damned WE have not only reason to despise the Goods of the World from the consideration of Heaven but the Evils also from that of Hell in comparison of which all temporal evils are to be esteemed as happiness and blessings and all the happiness and contents of Earth to be abhorred as evils at least if they any wayes dispose to those eternal torments and that perpetual privation of joyes without end And truly such are the two extremes which attend us after life that either of them were sufficient to make us despise all Goods and Evils temporal whatsoever But joynning the privation of the joyes of Heaven with the condemnation unto the torments of Hell 't is admirable how any can delight in the things of this life and not tremble at what may succeed By reason of this danger we ought to abhorre and spit at the pleasures and goods of this life and to admit and embrace if occasion be the greatest evils of it and to contemn both the one and the other neither loving the goods nor fearing the evils Yet certainly the goods of the World are so much more to be despised than the evils as they usually are the greater occasions of sin and so consequently of eternal damnation The holy Scriptures and Writings of Saints are full of menaces against the Rich the