Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	grace_n	life_n	sin_n	2,939	5	4.9686	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46527	Dives and Lazarus. Or, Rather devilish Dives Delivered in a sermon at Paul's Cross; by R.J. preacher of the Word. Very necessary for these times and purposes; published for the greater comfort of those that taste the bitterness of affliction.	Johnson, Robert, chaplain to the Bishop of Lincoln.	1677 (1677)	Wing J28; ESTC R216978	18,277	52

up his eyes and saw Abraham a far off and Lazarus in his bosom Of these in Order And first in the Life of the Rich man we noted what this Rich man was whether there was indeed any such man or no wherefore here may a question arise whether this be a Parable or History The writers hereof do not agree Marlorat saith Quanquam quibusdam haec simplex Parabo a esse videtur tamen quia bis Lazari nomen exprimitur remgestam narrari probabile Some are of that mind that this is a Parable yet because saith he Christ twice expresseth the name of Lazarus it argueth that he spake of a thing that was so done indeed Likewise saith Franelscus Lambertus Credendum magis esse historiam exemplum-verum quam Parabolam It must be believed that this is rather a History and a true example than a Parable But Theophilactus is of a contrary opinion Parabola haec est non vera Historia This is a Parable and no History Erasmus also saith that it is but a Parable whereby Rich men may learn to be merciful to their poor Brethren that they may speak for them in the Day of Vengeance and Wrath. Stella also saith Erat qvidem homo non quidam vir He speaketh of the species not of the individuum as one particular man therefore it is a Parable Many writers there are also that rather aiming at the Arguments and Observations herein have not set down their Audgements whether it be a Parable or History Therefore it might seem wisdom in me to suspend my judgement also herein especially since Marlorat saith Parum refert an sit Parabola an Historia modo summam doctrinam teneant lectoris It greatly skilleth not whether it be a Parable or History so that we duely consider the Doctrine herein But because it is requisite that I also shew mine Opinion I will return my Verdict according to my Evidence and therefore in naked truth I find and hold that it is a Parable and my reasons are these two First because our Saviour in the beginning of this Chapter doth relate a Parable of the 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 dark sentences of old time Secondly because the Rich man cryed out of Hell unto Abraham and Abraham answered the Rich man which needs must be understood parabolically for the damned in hell cannot see nor hear the Saints that are in heaven neither by reason of the distance of place and also because of many sphears and or vs that are betwixt heaven and hell neither shall they see or know what is done there And again Abraham's tongue is dry and eleaveth to the roof of his mouth therefore he cannot speak so loud as to be heard out of heaven into hell Therefore it is but a Parable But here we fee first that the wicked are so little reflected with God that he will not vouchsafe so much as to name them I will not saith David speaking in the Person of God make mention of their Names within my lips And again such as be foolish shall not tarry in my sight for thou hatest all them that work vanity And have not our sins also deserved that we should not be remembred of God and that he should utterly forget us that is take away his love and favour from us Yes verily for what pride envy and impiety is there here practised among us Pride against God envy against men and impiety against our own souls and consciences having touched even the very Tropick of all Wickedness so that our Sins cause God to forsake us and not to Remember us Plutarch in the Life of Theseus reported of one Plea a Woman that Robbed all Passengers that passed by her Palace called Crommyonia where she dwelt which History may not unjustly be applyed to our sins for they like Plea rob us of grace of Favor of Blessings of good Name and of God's love too Solum peccatum homicidiu It is sin only that cutteth our throats It was the sin of Aegypt that plagued Aegypt and it was the Sins or this City that plagued this City although now the Lord hath spared it a good season yet let us not presume of his long-sufferance For if punishments argue sins and sins plagues have we not cause to sear great miseries to ensue I continue this point therefore with the Hrophet Isaiah Woe be unto them that draw on wickedness with cords of vanity and sin as it were with a Cart-rope I heard a voice saying Woe woe unto the inhabitants of the earth whereupon one noteth that there is Triplex vae primum vae propter culpam secundum propter tribulationem mundanam tertiam propter aeternam poenam There are three kinds of woe the first woe is for sin and offences the second for worldly tribulation and misery the third for the everlasting pain All these woes did the rich man feel two of them were vegun here on earth and the third was finished being in hell torments Secondly Let us consider what his apparel was purple and fine white as some will have but we read kay endriydsketo to porphyran kay bysson which word Bysson although some take it for fine Flax yet let it here be understood of Silk There was a very great difference betwixt the apparel of John the Baptist and this man John's raiment was Camels hair with a leathern girdle about his sayns which did argue repentance and mortification in him But this rich mans Apparel was purple and fine silk whose outward apparel did argue the pride at his heart the outward habit for the most part resembles the inward habit and condition of the mind Pride as saith one is grounded in the heart of man a vice most loathsom to God hateful to men and hurtful to the soul But let us consider the third Circumstance in the life of the rich man to wit what his dyet was Deliciously every day And here we see what the children of this world delight in namely in fulness of meat Qui neglecto superiorum culen Baccho indulgent Venerique ministrant Who neglecting the serving of God have given themselves to serve Bacchus and Venus Hence one noteth Gula delectationem non necessitatem querit A gluttenous person eateth more for pleasure than necessity So did this rich man so did our first Parents it was not through need or necessity that they did eat of the forbidden tree but through wantonness pleasure and idleness Such is the strength of gluttony that it is called Blandus Daemon dulce venenum suave peccatum quam qui habet seipsum non habet quam qui non haber peccatum non habet sed ipse totum est peccatum Gluttony is a flattering Devil and pleasant sin and a sweet Poyson which whoso useth hath not the use of himself which whoso hath not