Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	grace_n	let_v	lord_n	5,054	5	3.8892	3	true

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

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