Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	bring_v	hand_n	left_a	2,328	5	10.3868	5	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

chief End which is God and his glory For as a Souldier when he is in health values not the Physician and his Medicines because they avail him not to the conquering of his Enemy and when he is sick or hurt cares not to put on his arms because they conduce not to the recovery of his health In the like manner we are to keep our hearts and wills free and disinterressed from any thing but that which leads to our End and Salvation The Traveller who is fixt in his determination of arriving to some certain place if he meet with two or three several wayes desires not this more than that but onely in as much as this may more readily bring him to his rest He cares not whether it be plain or hilly whether it lead to the right hand or to the left all is indifferent so it bring him whither he pretends After the like manner we are to behave our selves in the use of things temporal We are neither to love the Goods of this World nor fear the Evils of it but free from both make onely choice of that which leads to our Salvation If poverty bring thee to God imbrace it with both arms and esteem it If riches and greatness withdraw thee from him trample them under foot despise and cast them from thee as if they were poison If disgraces and neglect of men assist thee to gain Heaven rejoyce in thy affronts If honours make thee forget thy Creator abhorre them as death If pleasures distract thee from him unto whom thou owest so much deprive thy self of the contents of this life that thou mayest not lose those of the other And if grief or torments make thee know thy Redeemer receive them with all submison and willingness Wherefore thou art neither to desire or abhorre good or evil in this life but in as much as it unites or separates thee from God who is thy true and onely End This indifferency was well known unto David as he is explicated by St. Austin in that Psalm which he entitles and dedicates Unto the End where he considers himself as created by God for so high an End as to serve and enjoy him upon which supposition he utters this Sentence As are his darkness so is his light Psal 138. because we are no more to encline our affections to the lustre and splendor of this life than to the obscurity ignominy and afflictions no more to the light and prosperity than to the darkness and adversity of it and therefore the holy Father speaks in this manner In this night In this mortality of humane life men enjoy both light and darkness Light is prosperity and darkness adversity But when Christ our Saviour shall come and inhabit the Soul by Faith and shall promise another light and shall inspire and endow man with patience and shall so move him as not to be delighted with prosperity nor dejected with adversity The faithful man shall then begin to use this world with indifferency and shall not be puffed up when things succeed happily nor broken and dejected when they fall out crosly but shall bless God in all conditions Whether he abound or want Whether he be sick or in health and shall be ever ready to sing this Song I will bless the Lord at all times his praise shall be ever in my mouth Another condition of the Medium which is either the same that we have spoken of or united unto it is That we are not to enjoy the Medium but onely to use it For in enjoying the Soul rests and contents it self which is proper to the End but in the use it ayms at the attaining something further which is proper to the Medium We are therefore not to seek after any creature but in as much as it may be a Means to conduce to our End which is the Creator and he who seeks after things temporal for themselves does no less an injury unto God than to change basely his End leaving the Eternal for the Temporal and the Creator for the Creature and becomes so much a Sot and a Fool as he mistakes his true End and makes the Medium his End and submits himself to a vile Creature From whence may be understood that difference betwixt things which is noted by St. Austin and Divines that somethings are to be enjoyed and others onely made use of We are onely to enjoy the Eternal and use the Temporal onely so far as may help to save us and no further For as the same Saint saith The vicious life of man is no other than that which he uses ill and that which he enjoyes ill and to the contrary the holy and laudable life of the good is that which uses this World aright and enjoyes God aright From hence also may be resolved that doubt amongst the ancient Philosophers Which are the true goods which Controversie was also on foot amongst the faithful in David's time Wherefore he demands in one of his Psalms Quis ostendit nobis bona Who will shew us the good things This doubt is resolved and an answer is given to the question That those are the Goods which unite us unto God and those the only Evil which separate us from him Whereupon St. Austin sayes Aug. in Psalm 138. We now know no other evil than to offend God and not to obtain what he hath promised neither know we other good than to please him and attain unto what he hath promised What have we then to say unto the goods and evils of this life but to be indifferent unto either because being now drawn forth from the womb of our Mother Babylon esteeming them as indifferent we say Such is his darkness as is his light neither doth the prosperity of this life make us happy nor the adversity miserable Socrates said that the chiefest wisdom was to distinguish good from evil And Seneca knew no better rule to distinguish them than by their end and therefore sayes When thou wouldest know what thou hast to desire Sen. Ep. 71. and what to flye look upon the chief good and the end of thy whole life for unto that all which we do is to relate And so according to what we have said concludes that onely to be good which is vertuous and all other goods false and adulterate Thou art eternally so enjoy thy Creator Content thy self with this hope and place not thy joy in the Creature which is onely lawful for thee to use §. 5. But we are much to consider that the most excellent use of the Creatures for the attaining unto the Creator is the contempt of them God would have it so easie for thee to obtain thy End that thou couldest not miss the means since even the want of all things may further thee Let no man therefore complain of the necessities of life since though all things fail him the means of his salvation will not fail him for even that want may be a means