Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	father_n	great_a	1,899	5	3.4004	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00228	Dives and Lazarus: or rather, Divellish dives: deliuered in a sermon at Pauls Crosse, by R.I. preacher of the word. ; Very necessary for these times, and purposely published for the great comfort of those that taste the bitternesse of affliction..	Johnson, Robert.	1623 (1623)	STC 14694.3; ESTC S93378	18,372	46

earth open thy mouth hell receiue him spirits teare him diuels torment him let no mercy be shewed vnto him that shewed no mercy thus shall the miseries of Lazarus be reuenged by the iust plagues that shall iustly fall vpon the rich mans head But here let vs first obserue the little or no whit of mercie that the children of this world shew to the godly in this life how basely they vse them and vnmercifully respect them They gaped on me with their mouthes as it had bin a roaring lion they stood staring vpon me saying Fie vpon thée fie vpon thée we saw it with our eyes So did this Rich man stare vpon poore Lazarus crying fie vpon thée loathsome forsaken abiect Therefore here wée sée that there was in him Triplex peccatum nefas in Deum malitia in proximum scelus in seipsū Impietie toward God crueltie toward Lazarus and vengeance against himselfe and the little mercy that bloody minded Herod shewed to the innocents sufficiently proues this place whereupon Saint Gregorie thus applieth Quare horrendum c. Why should that horrible decrée that cruell edict proceed out from Herod that the young innocents should be slaine Why should none but Herod that Sycophant that blood-sucker be appointed to act this cruell this wofull this more then vnnaturall Tragedy What harms had they done him What ill thought against him was imagined by them What occasion of murther was offered by them What iniurie or wrong was pretended towards him that the Citie of Rhama should for no cause be filled with Butchers that should murther the innocents and destroy new-borne babes In Rhama there was a voice heard Lamentation weeping great mourning Who can with tongue declare the miseries and calamities in that towne that there should be such a lamentation such a weeping consent of children of mothers of fathers of kindred miserably crying out to the mercilesse murderers to saue their liues Who can deplore the many and sundry faces manners innocent smiling lookes of these pretty babes on their fatall executioners that the poore infant so soone as it was borne and cleaued to the breast should receiue a deadly wound thorough his bowels and the wofull mother offering the child a dug was constrained to séeke her infants bloud in the dust yea and oftentimes the cruell slaue for haste with a sword carelesly murdered Mother infants together Wée cannot without teares rightly consider these things Neither was this capitall sentence of Herod onely against infants that were but one yeare old but if any had liued to the age of two yeares that they also should be slaine Here is painted out most plainly the maner and sauage dealing of the wicked world towards the children of God how vnmercifully they do vse them like as Cain vsed Ab●l and as Achab dealt with Naboth or as the Rich man dealt with Lazarus But here let the vngodly mercilesse learne that they that shew no mercie to poore Lazarus in this world shall find but little in that to come And let Lazarus learne also since his miseries are so great and so many in this life to looke for a better in that life where there is no such cruell dealings Let vs then with Stella loath this world for Impossibile est in hoc ●undo esse non timere non dolore non laborare non p●riclitare We cannot possibly liue in this world without feare danger dread sorrow paine miseries and such like as Lazarus felt Secondly in the life of Lazarus I noted how he liued to wit miserably and full of sores and yet this Rich man would not pittie him Christ could not of his mercy but cure the Leper when he saw him full of sores and leprosie and Elisha could not but of humanitie teach Naaman the Assyrian to wash himselfe in Jordan that hée might be whole but this Rich man would not helpe the poore Begger neither by his counsell purse table or crums but let him alone to pining miseries at his gate Hence we note in the person of Lazarus the great miseries and afflictions that the Church of God doth endure in this world Great are the troubles of the righteous saith Dauid not small or few but great and many Psal 34. And againe He will throughly purge his floore not slightly or to halues but throughly Matth. 3. And he will search Ierusalem with candle light lest he should ouerslip any wickednes therein So that as Saint Bernard saith In sordibus generamur in tenebris conseruemur in doloribus paterimur We are begotten in vncleannes we are nourished in darknesse and brought into this world with bitternesie ●riplices enim sunt dolores scilicet cordis mundi inferni There are thée kinds of sorrowes the sorrow of the heart the sorrowes of the world and the paines of hell Primi sunt ex natura secundi ex necessitate tertij pro aequitate We sorrow in heart by nature we sorrow in this world of necessitie the third shall happen to the Rich man in hell of equitie when he shall confesse himselfe to be iustly plagued And further to proue this place we haue many examples in the Scripture but that well-knowne one of Iob may not be omitted whose miseries were more then many and intollerable as first he being a iust man and one that feared God to be thus plagued for when one messenger was relating tragicall newes to him there came another on the necke of him like the waues of the Sea while he was yet speaking and there came another while the other was yet speaking and while he was yet speaking there came another and yet this good man had not so much as an houres respit to breathe or to receiue comfort and consolation by any meanes his goods were lost his body plagued his seruants slaine his sonnes were dead and no creature left aliue to comfort him but onely a froward wife to grieue and vexe his heart Miseria est copia tribulationis inopia consolationis quan●● multifarie quis patitur è nemine reuelatur Misery is then a sea of tribulation and scarce a drop of consolation when a man is oppressed many wayes and relieued by no meanes For further proofe hereof adde hereunto the miseries and afflictions of that blessed Saint the Virgin Mary the mother of Christ for so soone as her eye-pleasing Babe was borne her troubles with his were enlarged first she was constrained through Herod crueltie to flie from Bethelem into the land of Egypt to the land of Israel from thence from the land of Israel to the parts of Galile from thence to the citty of Nazareth thus the holy Mother with her more then holy Sonne was compelled to flie for feare of their liues and to séeke their diet and lodging where they could find it The Foxes haue holes and the birds of the Aire haue nests but the Son of man hath not whereon to rest his head Math. 8. From the houre of his

life of the Rich man wée noted what this Rich man was whether there was indéed any such man or no wherefore here may a question arise Whether this be a Parable or Historie the Writers hereon doe not agrée Marloret saith Quanquam quibusdam haec simplex Parabola esse videtur tamen quia hic Lazari nomen exprimitur rem gestam narrare probabilius est Some are of that mind that this is a Parable yet because said he Christ expresseth here the name of Lazarus it argueth that hee spake of a thing that was so done indeed Likewise saith Franciscus Lambertus Credondum magis esse Historiā exemplum verum quàm Parabolum It must be beléeued that this is rather a Historie and a true example then a Parable But Theophilactus is of contrary opinion Parabola veraest hac non Historia This is a Parable and no Historie Erasmus also saith that it is but a Parable whereby all rich men may learne to be mercifull to their poore brethren that they may speake for them in the day of vengeance and wrath Srella also saith Erat quidam homo non quidam vir he speakes of the Species not of the indiuidum as one particular man therefore it is a Parable Many Writers there are also that rather aiming at the arguments and obseruations herein haue not set downe their iudgements whether it be a Parable or Historie therefore it might séeme wiscdome in mee to suspend my my iudgement also herein especially since Marloret saith Parum refert vtrum sit Parabola an Historia modo summam doctrinam teneant lectores It greatly skilleth not whether it be a Parable or Historie so that we duly consider the doctrine herein But because it is requisite that I also shew mine opinion I will returne the verdict according to my euidence and therefore in naked truth I find and hold that it is a Parable and my reasons are these two First because our Sauiour in the beginning of this Chapter doth relate a Parable of a Rich man that had a Steward c. Therefore he continueth in this Chapter to open his mouth in Parables according to the Prophet I will open my mouth in parables and shew darke sentences of old time Secondly because the Rich man cryed out of hell vnto Abraham and Abraham answered the Rich man which must néeds be vnderstood Parabolically for the damned in hell cannot sée nor heare the Saints that are in heauen neither by reason of the distance of place and also because of the maine spheres and orbes that are twixt heauen and hell neither shall they sée or know what is done there And againe Abrahams throate is yet drie and cleaueth to the roofe of his mouth therefore he cannot speake so loud as to be heard out of heauen into hell Therefore it is but a Parable But here we sée first that the wicked are so little respected with God that hée will not vauchsafe so much as to name them I will not saith Dauid speaking in the person of God make mention of their names within my lips And againe such as be foolish shall not tarrie in my sight for thou hatest all them which worke vanitie And haue not our sinnes also deserued that we should not be remembred also of God that he should vtterly forget vs that is take away his loue and fanour from vs Yes verily for what pride enuie and impietie is there practised here among vs pride against God enuie against men and impietie against our owne soules and consciences hauing touched euen the very tropicke of all wickednesse so that our sinnes force God to forsake vs and not to remember vs. Plutarch in the life of Theseus reporteth of one Phea a woman that robbed all the passengers that passed by her pallace called Crommyonia where she dwelled which Historie may not vnfitly be applied to our sinnes for they like Phea rob vs of grace of fauour of blessings of good name and of Gods loue too Solum peccatum homicida It is sinne onely that cutteth our throates It was the sinne of Egypt that plagued Egypt and it was the sinnes of this Citie that plagued this Citie although now the Lord hath spared it a good season yet let vs not presume of his long sufferance for if punishments argue sinnes and sinnes plagues haue we not cause to feare great miseries to ensue I conclude this point therefore with the Prophet Esa 5. Wo be vnto them that draw on wickednesse with cords of vanitie and sinne as it were with a cart-rope I heard a voice saying Wo wo wo vnto the inhabitants of the earth Whereupon one noteth that there is Triplex vae Primum vae propter culpam secundum propter tribulationem mundanam tertium propter aeternam poenam There are thrée kindes of woes the first woe is for sinne and offences the second for worldly tribulation and misery the third for the euerlasting pain All of these woes did the Rich man féele two of them were begun here on earth and the third was finished being in hell torments Secondly let vs consider what his apparell was Purple and fine white as soure will haue but we reade kai endidysketo porphyron kai bysson which word bysson although some take it for fine Flaxe yet let it here be vnderstood of silke There was very great difference betwixt the apparell of Iohn the Baptist and this man Iohns raiment was Camels haire with a leatherne girdle about his loines which did argue repentance and mortification in him but this Rich mans apparel was Purple and fine Silk whose outward apparell did argue the pride of his heart the outward habit for the most part resemble the inward habit and condition of the mind Pride as saith one is grounded in the heart of man a vice most loathsome to God hatefull to man and hurtfull to the soule But let vs consider the thrée circumstances in the life of this rich man to wit what his diet was Deliciously euery day and here wée sée what the children of this wold delight in namely in fulnesse of meate Qui neglecto superorum culta Baccho indulgent venerique ministrant who neglecting the seruice of God haue giuen themselues to serue Bacchus and Venus Hence one noteth Gula delectationem non necessitatem quaerit A gluttonous person eateth more for pleasure then necessitie so did this Rich man so did our first parents it was not through néed or necessity that they 〈◊〉 eate of the forbidden trée but through wan●onnesse pleasures and idlenesse Such is the strength of gluttony that it is called Bla●dus Daemon dulce venenum suaue peccatum quamqui habet seipsum non habet quam qui habet peccatum non habet sed ipse totus est peccatum Gluttonie is a flattering Diuell and pleasant sinne and a swéete poyson which who so vseth hath not the vse of himselfe which who so hath hath no sinne for he is all sinne it selfe Besides it hath an especiall