Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	according_a	apostle_n	lord_n	307	4	3.0849	3	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

make the poor Philosopher to forbear his dinner and not to relish one morsel of the Feast with pleasure Thou then who art no more secure of thy life than he how canst thou delight in the pleasures of the world he who every moment expects death ought no moment to delight in life This onely consideration of death according to Ricardus was sufficient to make us distaste all the pleasures of the earth A great danger or fear suffices to take away the sense of lesser joyes and what greater danger then that of Eternity Death is therefore uncertain that thou shouldest be ever certain to despise this life and dispose thy self for the other Thou art every hour in danger of death to the end that thou shouldest be every hour prepared to leave life What is death but the way unto eternity A great journey thou hast to make wherefore doest thou not provide in time and the rather because thou knowest not how soon thou mayest be forced to depart The People of God because they knew not when they were to march were for forty years which they remained in the Wilderness ever in a readiness Be thou then ever in a readiness since thou mayst perhaps depart to day Consider there is much to do in dying prepare thy self whilest thou hast time and do it well For this many years were necessary wherefore since thou knowest not whether thou shalt have one day allowed thee why doest thou not this day begin to dispose thy self If when thou makest a short journey and hast furnished and provided thy self of all things fitting yet thou commonly findest something to be forgotten how comes it to pass that for so long a journey as is the Region of Eternity thou thinkest thy self sufficiently provided when thou hast scarce begun to think of it Who is there who does not desire to have served God faithfully two years before death should take him if then thou art not secure of one why doest thou not begin Trust not in thy health or youth for death steals treacherously upon us when we least look for it for according to the saying of Christ our Redeemer it will come in an hour when it is not thought on And the Apostle said the day of the Lord would come like a theef in the night when none were aware of it and when the Master of the house was in a profound sleep Promise not thy self to morrow for thou knowest not whether death will come to night The day before the Children of Israel went forth of Egypt how many of that Kingdom young Lords and Princes of Families promised themselves to doe great matters the next day or perhaps within a year after yet none of them lived to see the morning Wisely did Messodamus who as Guido Bituricensis writes when one invited him forth the next day to dinner answered My friend why doest thou summon me for to morrow since it is many years that I durst not promise any thing for the day following every hour I look for death there is no trust to be given to strength of Body youthful years much riches or humane hopes Hear what God sayes to the Prophet Amos Amos 8. In that day the Sun shall set at midday and I will over-cast the earth with darkness in the day of light What is the setting of the Sun at midday but when men think they are in the middest of their life in the flower of their age when they hope to live many years to possess great wealth to marry rich wives to shine in the world then death comes and over-shadows the brightness of their day with a cloud of sorrow as it happened in the Story related by Alexander Faya Alex. Faya To. 2. Ladislaus King of Hungary and Bohemia sent a most solemn Embassage unto Charles King of France for the conducting home of that Kings Daughter who was espoused unto the Prince his Son The chief Embassador elected for this journey was Vdabricas Bishop of Passaw for whose Attendants were selected 200 principal men of Hungary 200 of Bohemia and other 200 of Austria all persons of eminent Birth and Nobility so richly clad and in so brave an Equipage that they appeared as so many Princes To these the Bishop added an hundred Gentlemen chosen out of his own Subjects so that they passed through France 700 Gentlemen in company most richly accoutred and for the greater Pomp and Magnificence of the Embassage there went along with them 400 beautiful Ladies in sumptuous habits and adorned with most costly jewels the Coaches which carried them were studded with gold and enchased with stones of value Besides all this were many Gifts and rich Garments of inestimable price which they brought along with them for Presents But the very day that this glorious Embassage entred Paris before they came at the place appointed for their entertainment a Curriere arrived with the news of the death of the espoused Prince Such was the grief that struck the heart of the French King with so unexpected a news as he could neither give an answer to the Embassage nor speak with the Embassadour or those who accompanied him and so they departed most sorrowful from Paris and every one returned unto his own home In this manner God knows by the means of death to fill the earth with darkness and sorrow in the day of greatest brightness as he spake by his Prophet Since then thou knowest not when thou art to dye think thou must dye to day and be ever prepared for that which may ever happen Trust in the mercies of God and imploy them incessantly but presume not to deferre thy conversion for a moment For who knows whether thou shalt ever from hence forward have time to invoke him and having invoked him whether thou shalt deserve to be heard Know that the mercy of God is not promised to those who therefore trust in him that they may sin with hope of pardon but unto those who fearing his Divine Justice cease to offend him wherefore St. Cregory says The mercies of Almighty God forget him Greg. in moral who forgets his Justice nor shall he find him merciful who does not fear him just For this it is so often repeated in Scripture That the mercy of God is for those who fear him And in one part it is said The mercy of the Lord from eternity unto eternity is upon those who fear him And in anoth●r As the Father hath mercy on his Son so the Lord hath mercy on these who fear him In another According to the height from earth unto heaven he has corroborated his mercy upon those that fear him Finally the very Mother of mercy sayes in her Divine Canticle That the mercy of the Lord is from generation to generation upon those who fear him Thou seest then that the Divine mercy is not promised unto all and that thou shalt remain excluded from it whilest thou presumest and doest not fear his justice And

with which the rich man remained amazed and was taught that to give himself over to gluttony and the immoderate pleasure of his taste was no less hurtful for him than to feed on poisonful creatures or to have to do with Lions Serpents and Tygers And it is certain that Lions and the most furious beasts have not kill'd so many as have died by surfeits and pleasing too much their pallats CAP. VI. Of the littleness of things Temporal SEtting aside how vain the things of this World are let us particularly consider how little they are and we shall perceive that though their vanity which swells and blows them up seems to extend them yet they are in themselves poor short and little especially if we compare them with things eternal Beginning therefore with that temporal good which seems to have the greatest bulk and makes the greatest noise to wit Honour Fame and Renown we shall see how narrow it is Men desire that their fame should ring through the whole World and that all should know their names and if they did what are all in respect of those in the other World since the whole Earth in respect of the Heavens is but a point But who is he that can be known of all who live Millions of men there are in the World who know not whether there be an Emperour of Germany or a King of Spain Let no man then afflict himself for this vain honour for even in his own Country all shall not know him Many thousand years are past and no man knew thee and of those who shall be born hereafter few shall remember thee and although thou remainest in the memory of those yet they also in the end must die and with them thine and their own memory must perish and thou shalt as before thou wert continue a whole eternity without being known or celebrated by any And even now whilest thou livest there are not many who know thee and of those most of them so bad that thou oughtest to be ashamed that such mouthes should praise thee who speak ill even of one another Wherefore then doest thou torment thy self for a thing so short so vile and so vain All these things are so certain that even the Gentils acknowledged them Hear onely one who was placed in the highest degree of glory and dignity in the whole World Marc. Anton. l. 3. p. 200. since he was Lord of it the Emperour Marcus Antoninus who speaks in this manner Perhaps thou art sollicitous of honour Behold how quickly oblivion blots out all things Behold a Chaos of eternity both before and after How vain is the noise of fame how great inconstancie and uncertainty of humane judgements and opinions in how narrow a compass are all things inclosed The World is but a point and of it how small a corner is inhabited and who and how many are those in it who are to praise thee And a little after he adds He who desires fame and honour after death thinks not that he who is to remember him shall shortly die also and in the same manner he who is to succeed after him untill that all memory which is to be propagated by mortal men be blotted out But suppose that those who are to remember thee were immortal what could it import thee being dead nay even alive what could it profit thee to be praised all that is fair is fair of it self and is perfected within it self and to be praised is no part of the beauty He therefore who is celebrated is for that reason neither better nor worse These Antidotes are drawn by the Pagan Prince against the poison of ambition Why therefore should we Christians esteem any honour but that of God What shall I say of the vanity of those titles which many have assumed against all reason and justice onely to make themselves known in the World Let us judge how it will fare with us of Europe by those who have taken titles upon them in Asia For if the fame of those in Asia arrive not to the knowledge of us in Europe no more shall ours in Europe to theirs in Asia The name of Echebar was thought by his Subjects to be eternal and that all the World did not only know Jarricus in Thesau Indic but fear him But ask here in Europe who he was and no man hath heard of him and demand now of the most learned and few shall resolve you unless perchance he find here in my writing that he raigned in Mogor How few have heard of the name of Vencatapadino Ragiu he imagined that there was no man in the World who knew him not The same thought had his Servants and called him The Lord of Kings and supreme Emperour The titles which he arrogated to himself and put in his Edicts were these The Spouse of good fortune King of great Provinces King of the greatest Kings and God of Kings Lord of all the Horsemen Master of those who cannot speak Emperour of three Emperours Conquerour of all he sees and Preserver of all he conquers Formidable unto the eight Regions of the World Lord of the Provinces which he overcomes Destroyer of the Mahometan Armies Disposer of the riches of Zeilan He who cut off the head of the invincible Viravalano Lord of the East South North and West and of the Sea Hunter of Elephants He that lives and glories in his military valour These titles of honour are enjoyed by the most excellent in warlike forces Vencatapadino Ragiu which rules and governs this World How many can tell me before I declare it here that he was the King of Narsinga If then these warlike and potent Princes are not known in Europe No more shall Charles the Fift and the Grand Captain and many other Excellent men in arms and litterature which have flourished in these parts be known in Asia and Africa If we shall reflect upon the truth of those titles which many arrogate unto themselves we shall perceive them all to be vain How many are called Highness and Excellence who are of a base and abject spirit and continue in mortal sin which is the meanest and lowest thing in the World How many are called Screnissimi who have their understanding darkened and their will perverted Others call themselves most Magnificent with as much reason as Nero might be called most Clement This vanity hath proceeded so far that men have not feared to usurp those titles which only belong to God and have thereupon raised great warres and slain innumerable people Wherefore St. John said that the Beast which rose out of the Sea had upon his head names of Blasphemy and afterwards that the purple Beast was full of names of Blasphemy in regard of the blood that hath been spilt in the World for those vain titles and some of them contrary unto the essence of God as the calling of Rome Eternal and deifying her Emperours which was no better than blasphemy The things wherein

arrogant clay an insolent dust and a sparkle which in a moment is extinguished a flame which quickly dies a light which vanishes into air a dead leaf withered hay faded grass a nature which consumes it self to day threatens and to morrow dies to day abounds in wealth and is to morrow in his grave to day hath his brows circled with a diadem and to morrow is with worms he is to day and to morrow ceases to be triumphs and rejoyces to day and to morrow is lamented immeasurably insolent in prosperity and in adversity admits no comfort who knows not himself yet is curious in searching what is above him is ignorant of what is present and scoffs at what 's to come he who is mortal by nature and out of pride thinks himself eternal he who is an open house of perturbations a game of divers infirmities a concourse of daily calamities and a receptacle of all sorrow O how great is the Tragedy of our baseness and how many things have I said But it cannot better be declared than by the voice of the Prophet In vain doth man who lives trouble himself For truly the things of this life which shine and glister most are of less profit than a putrified Carcase This is of St. John Chrysostome in which he clearly sets forth the misery of Man the shortness of his life and the vanity of things temporal § 3. And that the perfect knowledge of our selves may not be wanting unto us Man is not onely thus vile and base whilest he lives and much more being dead but even his Soul whilest it remains in his Body is not of much greater esteem For although the Soul be of it self of a most noble substance yet our vices do so much vilifie it that they make it more abominable than the Body And without doubt the Soul when it is dead in mortal sin is more corrupt and stinking in the sight of the Angels than a Body dead eight days agoe for if that Body be full of worms this is full of devils and vices And even whilest the Soul lives and is free from any mortal sin yet by committing those which are but venial it becomes full of imperfections and although it be not dead yet it is more weak feeble and languishing than a sick Body and if a man knew himself well he would be more affrighted at the misery of his Soul than at that of his Flesh The devout Father Alfonso Roderiguez a most excellent Master in matters of spirit writes of a holy Woman who desired light from God to know in what condition she was and saw in her self such ugliness and deformity that she was not able to suffer it and therefore besought God again saying Not so much O Lord for I shall faint and be dismaid Father Master John d'Avila saith that he knew a person who often had importuned God to discover unto him what he was It pleased God to open his eyes but a very little and yet that little had like to have cost him dear for he beheld himself so ugly and abominable that he cried out aloud Lord of thy mercy take from before mine eyes this mirrour I desire not any more to behold my figure Donna Sancha Carillo that most fervent servant of Christ after she had led a most perfect and admirable life besought our Lord to give her a sight of her Soul that seeing the filthiness of her sins she might be further moved to abhorre them Our Lord was pleased to grant her request and shewed it her in this form One night as she sat alone in her Sala the door open there passed before her an ancient Hermite his hair all gray and in his hand a staffe to support him She amazed at the sight of such a man in such a habit at so unseasonable an hour was a little surprised with fear yet recollecting her self said unto him Father what seek ye for here to whom he answered Lift up my Cloak and you shall see She did so and beheld a little Girle sickly pale and weak with the face all covered over with flies She took it in her armes and demanded of him Father what is this Doest thou not remember replyed the Hermite when thou earnestly desired'st of our Lord that he would give thee a view of thy Soul Behold the figure of it after this manner it is This said the Apparition vanished and she remained so confused and affrighted that it seemed unto her accordingly as she after confessed that all her bones were displaced with such grief and pain as had it not been for the great favour and mercy of God it had been impossible for her to endure it She passed that night almost overwhelmed with the waves of her sad and troubled thoughts The manner of that Girle so feeble and discoloured afflicted her extremely contemplating it as the image of her Soul especially when she reflected on the face covered with those impertinent and troublesome little creatures her grief was doubled and it seemed unto her as if it had smelt like something that was dead or some old sore which made her send up a thousand sighs unto heaven and to desire a remedy and mercy from our Lord. No sooner did the day so much desired by her appear but she repaired instantly unto her Confessor a person of great vertue and learning and desired him with many tears to explicate unto her the meaning of that Vision and to tell her whether those little creatures did signifie any grievous and hidden sins which her soul knew not of The Confessor took some short time to recommend his answer unto our Saviour which done he returned and said unto her Madam trouble not your self but render hearty thanks unto God for the favour which he hath done you and know that the feebleness which appeared in the Image of your Soul was an effect of venial sins which weaken but kill not cool but extinguish not the charity in our Souls for if they had been mortal sins the Girle would have been dead for those deprive the Soul wholly of life those which be venial onely take away our fervour and promptness in the service of God and the perfect accomplishing of his holy Law If then the Souls of so great Servants of God are so full of miseries wherein can miserable man boast since he is so both in soul and body CAP. IX How deceitful are all things Temporal FRom what hath hitherto been said may be collected how great a lie and cozenage is all that which passes in time and that the things of the earth besides that they are base inconstant and transitory are also deceitful and full of danger This is signified unto us in the Apocalyps by the Harlot by which was denoted humane prosperity who sat upon that monstrous Beast which is the World And amongst other Ornaments as the Scripture sayes she was adorned with gilded gold which gives us to understand her falshood Since it was