Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	comparison_n	job_n	lazarus_n	900	5	16.4459	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B16297	An explication of the iudiciall lawes of Moses. Plainely discovering divers of their ancient rites and customes. As in their governours, government, synedrion, punishments, civill accompts, contracts, marriages, warres, and burialls. Also their oeconomicks, (vizt.) their dwellings, feasting, clothing, and husbandrie. Together with two treatises, the one shewing the different estate of the godly and wicked in this life, and in the life to come. The other, declaring how the wicked may be inlightned by the preaching of the gospel, and yet become worse after they be illuminated. All which are cleered out of the originall languages, and doe serue as a speciall helpe for the true understanding of divers difficult texts of scriptures. ... / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods word.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25214; ESTC S112662	170,898	257

where the cold driveth in the heat mens stomackes digest the meat better and therefore a man cannot be accounted a glutton although he exceed this measure but he is called a glutton who delighteth in nothing but in eating and drinking Seneca saith turpe est mensuram stomachi sui non nosse He fared sumptuously every day He sacrificed to his The Glutton made a god of his backe and his bellie backe and his belly to make a god of the belly what a base god is that the belly of the beast was not sacrificed but cast out Some make a god of their braine and sacrifice to their owne net or yarne as Habakuk saith cap. 1. 16. as Ahitophel Some make a god of their armes and strength as Goliah and some of their feere as Hasael trusted in his feet but the most base and filthy god of all is to make a god of their panch the Lord calleth Idols Deos stercoreos gods of dung to make a god of The bellie a base god the bel●y is Deus stercoreus a god of dung if the Lord should bring in man and let him see the Idolatry of his heart as he let Ezechiel see what vile Idolatry the Iewes were committing in the Temple Ezech. 8. he should see more vile abhomination and Idolatry in his heart than ever Ezechiel saw some sacrificing to this beastly lust or that some making a god of their wealth and some making a god of their belly but God will destroy both the meat and the belly 1 Cor. 6. 13. Let us be content then with sober fare all a mans travaile is for his mouth Eccles 6. 7. the mouth is but a little hole it should teach us to be contented with little but the gluttons appetite M●n should learne to be content with little is such that he thinketh he could swallow up Iordan nature is content with little but grace will b● content with lesse The Israelites when they gaue way unto their appetite they cryed for flesh for Garlicke Onyons and for Pepons nothing would content them Lazarus could not get the crummes that fell from his Table a man hath a double use of his riches a naturall A double use of a mans goods use and a spirituall use there is a sowing to the flesh and a sowing to the spirit Gal. 6. 8. the naturall use is to maintaine our selues and our families the spirituall use is to giue to the poore Nabal knew not this use 1 Sam. 25. 11. Shall I take my bread and my water aend my flesh which I haue killed for my shearers and giue it to men whom I know not whence they be Here he knew the naturall use how to provide for himselfe and his familie his shearers but he knew not the spirituall ●se to giue to David and his men in their necessitie So the rich glutton here knew not the spirituall use of his riches to feede poore Lazarus with them it is this which the Lord will lay to the charge of the wicked at the last day I was an hungred and yee gaue me no meat Mat. 25. 42. The The poore in necessitie are Lords o● the rich mens goods poore in their necessitie are Lords of the rich mens goods Prov. 3. 27. and the rich men are but Stewards and dispensators to them in that case the Fathers call the money given to the poore Trajectitiam pecuniam for as he that goeth a farre journey taketh a bill of exchange with him and carrieth not his money along with him for feare of robbing so the children of God they lay out their money to the poore they take Gods bill of exchange for it and then it meeteth them in the world to come and so their money receiveth them into eternall tabernacles that is it testifieth that they are to be received into eternall tabernacles Let us consider Lazarus his miseries first hee was The miseries of Lazarus poore then he was sore he had none in the same case with him he seeth the rich glutton that Epicure to prosper and himselfe in such a hard case hee might haue beene here overtaken with Davids temptation Psal 73. 13. Verily I haue cleansed my heart in vaine and washed mine hands in innocencie for all the day I am plagued and chastened every morning Let us compare Iob and Lazarus together Lazarus A comparison betwixt Iob and Lazarus lay at the gate Iob on the dunghill Lazarus had no friends but the dogges but Iob was in a worse case for his friends vexed him and were miserable comforters to him Iob 16. 2. Iob was once rich and then poore Lazarus was ever poore solatium aliquando nunquam fuisse foelicem Compare the rich glutton with poore Lazarus Lazarus A comparison betwixt the rich glutton and Lazarus full of sores the glutton sound and whole Lazarus was hungry he was full and fared sumptuously every day Lazarus was cloathed in ragges the glutton in purple and fine linnen Lazarus lay at the gate but he sate in his Palace Lazarus could not get the crums that fell from his table but he had good store of dainties Lazarus had no others to attend him but the dogs onely but hee had many gallant men to wait upon him Moreover the dogs came and licked his sores all the creatures The creatures are in league with the children of God are in league with the children of God but they are enemies to the wicked The Ravens that fed Eliah pull out the eyes of those that are disobedient to their parents Prov 30. 17. The Serpents stung the rebellious Israelites in the wildernesse yet the Viper upon Pauls hand hurt him not Act. 28. 5. The Lyons that touched not Daniel devoured his accusers Dan. 6. 24 And the dogges that licked Lazarus sores eate the flesh of Iezabel And the reason of this is the dominion which the Lord gaue to man over the creatures at the beginning and the image of God in man maketh them to acknowledge him as their Lord. But yee will say may not a beast hurt a child of God Object now They may and the reason is because this Image of Answ God is not fully repaired in them againe When Adam was in his innocencie he was like unto a Herauld that Why the beasts stand in awe of the children of God hath his coat of Armes upon him all stand in feare of him because he carrieth the Kings coat of Armes but pull this coat off him no man respecteth him so man when he was cloathed with this Image of God the beasts stood in awe of him Eusebius in his Ecclesiasticall Historie recordeth that the Persecutors tooke the Christians and set them naked before the Lyons yet the Lyons durst not touch them they stood foaming and roaring before them but hurt them not and therfore they were glad to put the skinnes of wild beasts upon them to make the Lyons runne upon them and teare them Thou that art a