Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	call_v	feast_n	forlorn_a	12	3	15.8490	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

had feasts at their marriage First they had feasts before their marriages in their marriages and after their marriages before their marriage and these feasts were called Kedushim sponsalia and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they had a feast at the day of their marriage Gen. 29.22 And Laban gathered together all the men of the place and made a feast and Ioh. 2. Christ was present at a marriage feast in Cana of Galile and Christ alludeth to this forme Luk. 14.8 When thou art bidden to a wedding that is to the feast at the wedding so Rev. 19.9 And so they had a feast after the marriage and the Greekes called these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the gifts which were brought to the bride after she was married were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the vaile was taken off her face then and these things which were offered to her after she was unvailed were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Feasts at the weaning of their children the Iewes had feasts at the weaning of their children and not at the day of their birth Gen. 21.8 but the Heathen had feasts at the day of their birth as Pharaoh Gen. 40.20 and Herod Mat. 14.16 and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly they had feasts at the day of their death Feasts at their death and buriall Iere. 16.7 Neither shall men teare themselues for them in mourning to comfort them for the dead neither shall men giue them the cup of consolation to drinke for their father or for their mother thou shalt not also goe into the house of feasting to sit with them to eat and to drinke the Greekes called these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Epulum sepulchrale afterwards this feasting degenerated much for they used to set meat upon the graues of the dead and Syracides alludeth to these delicates poured upon a mouth shut up are as messes of meat set upon a graue Ecclus 30.18 So afterwards in the primitiue Church they had Caenam novendinalem for the soules departed they feasted the poore for the space of nine dayes and they prayed that the soules might haue a refreshment in that time and this was discharged in the Councell of Carthage So they had a feast when they made a Covenant Feasts at their Covenants as Iacob and Laban Gen. 31.54 so Ioshua and the Gibeonites Iosh 9.14 And the Greekes called these feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libo The Scythians in their Covenants and feasts did drinke others bloud these the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanguinipotas drinkers of bloud So they made feasts when they departed from others at their farewell Gen. 31.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificia ante expeditionem and these the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So they made feasts at the returning of their friends to welcome them home as the father of the forlorne sonne killed the fed Calfe when his sonne came home and these feasts the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Ioseph made a feast when his brethren returned to him Gen. 49.16 Who were invited and who not Those who were invited to their feasts were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were not invited were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adscititij and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbrae et muscae advolantes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui lingua sua se nutriunt and they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor borrowed from the dogges who fanne with their tailes when men feede them The number at their feast The number which they invited were not many in that feast of Iobs children were his seven sonnes and three daughters and Christ and his twelue Disciples and therefore that is false septem convivium novem convitium the Greekes said incipere debet a Gratiarum numero progredi ad Musarum that is they would haue no fewer than three at a feast and no more than nine What persons were to be invited The persons invited should be the poore especially when thou makest a feast bid not the rich but the poore that is the poore rather than the rich men should not invite to be invited againe Luk. 6.12 men should not invite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose God is their bellie Heliogabalus invited to his feast eight black eight blind eight lame eight hoarse he made no choise of his guests but he made a mocke of it The end of their feasts The end wherefore they made feasts was the glorie of God 1 Cor. 10.31 Whether therefore yee eat or drinke or whatsoever yee doe doe all to the glorie of God Asshuerus feast was onely to shew his magnificence and pride but Esthers feast was for the glorie of God and for the safetie of the Church Breaking of bread a token of loue The second end of their feasts was to expresse their heartie loue and friendship for to eat and drinke together was the greatest token of loue and friendship 2 Sam. 12.3 He had an Ewe-lambe c. which did eat of his owne meat and dranke of his owne cup lay in his owne bosome so Psal 41.9 Yea mine owne familiar friend in whom I trusted which did eat of my bread and so the communion in the life to come is expressed by eating of bread Luk. 14.15 Blessed is he that shall eat bread in the Kingdome of God and Obadiah 7. these three are joyned together viri faederis pacis panis that is that makes a Covenant together that hath peace and that eat together but Absolon killed Amnon at the feast so Gedaliah was killed by Ismael at the feast Iere. 40. and Iohn the Baptist by Herod Mat. 14. Of the place where the Romans used to make their Feast THe place where the Romans sat at their meat was called Caenaculum and where they lay it was called Cubiculum and by the Greekes Triclinium The ancients at the first sat in the Kirchin The place where they feasted or a place neere to the Kitchin where they did dine or suppe and this was called Atrium from the blacknes of the smoke and the Courts afterward kept this name they were called Atria then they changed from this place and removed to an upper chamber and there they used to dine and suppe the Iewes following the Roman custome who had subdued them sat also in an upper chamber Christ and his Disciples eat the Passeover in an upper chamber according to the custome of the Romans these Chambers were called Conclavia closets or secret places and Christ saith when thou prayest enter into thy Closet Mat. 6.6 The beds which they had were called Discubitorij Lecti or Toralia and they were covered with herbes straw before they found out Quilts or sowed Coverings

example which most resembleth this in the Scripture Per confarreati●nem was that of David when he was old he tooke Abishaig to him 1 King 1.2 Brissonius de ritu nuptiarum Per confarreationem when the bridegroome married the bride the bridegroome tooke a Cake of bread and brake it betwixt him and the bride or some Corne and put betwixt their hands to signifie that they were to breake bread and to liue together in mutuall societie Hosea alludeth to this forme Allusion Cap. 2.3 I bought her for an Homer of Barley So Iesus Christ the husband of his Church married her per confarreationem putting the bread in her hand and marrying her to himselfe in the Sacrament to signifie that he would dwell with her for ever Per coemptionem The third sort was per coemptionem for it was the manner of old that the bridegroome bought the bride for so much and the bride gaue little or no dowrie to the bridegroome so the sonnes of Sichem bought Dina The man gaue the dowrie and not the woman Gen. 34.12 Aske me never so much dowrie and I will giue it so David bought Michol Sauls daughter for so many foreskins of the Philistims 1 Sam. 18.25 And Iacob served seven yeares for Rachel The bride brought onely Donationes vel paraphernalia as chaines bracelets Gen. 24. but the dowrie which they gaue was but a small thing Pharaoh giving Gezar to Salomon it was a present and not a dowrie 1 King 9.16 it is said that Pharaoh tooke Gezar from the Philistims and gaue it to Salomon for a present it should not be translated for a dowrie Exod. 22.17 He shall pay money according to the dowrie of Virgins which is but a little summe fiftie shekels Deut. 22.29 Thus Christ bought his spouse with his bloud Act. 20.29 she was a poore Damsell and had nothing to giue Marriages dissolved after the same manner they were made As their marriages were made by one of these three Ceremonies per usum confarreationem coemptionem So amongst the Romanes Vsurpatio Diffarreatio Renuncipatio the marriage was dissolved after the same manner The first was dissolved usurpatione if the woman whom he had married being his maide before had stayed but three nights from her husband then by the Romane law he might put her away the second was dissolved diffarreatione they brake bread and so departed the third was dissolved renuncipatione they tooke their hands asunder and so departed this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Divortium The Ceremonies which they used in their Marriages were these first he put a Ring upon her finger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postulationes Sponsaliorum Sponsalia sacra ob matrimonium the Hebrewes called this Tebhignoth Kedushim and he said be thou my wife according to the law of Moses and of Israel and this he did before witnesses this was called Subarrhatio this Ring was put upon the fourth finger of the left hand because a veine commeth from the heart to that finger as the Physitians say The day when the bride was married shee tooke the vaile off her face this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the gifts which were given that day were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before she was married she put a vaile upon her face and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the gifts which were given to her before the marriage were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The solemnities in the marriages were these first Divers solemnities used at the marriage they put a crowne upon the head of the bridegroome and then upon the bride and the crowne was made of Roses Mirtle and Ivie and the mother of the bridegroome put this crowne upon his head Cant. 3.11 Goe forth O yee daughters of Sion and behold King Salomon with the crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart This crowne wherewith the bride and the bridegroome were crowned was but a corruptible crowne but that crowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pollutus est nomen gemma sic dicta quod in ignem conjectae non consumatur which we shall get in the life to come fadeth not nor falleth not away 1 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a precious stone which if yee cast it in the fire it never consumeth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flos amoris a flower that never fadeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcessibilis nunquam marcescens flos quidam sic dictus quod non marcescat In their marriages they had those who accompanied the bridegroome and they were called Socij sponsi the children of the wedding and the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circuire All the time of the wedding they might doe nothing but attend the bridegroome they might not fast in the time of the marriage nor mourne Mat. 9.15 Can the children of the wedding mourne so long as the bridegroome is with them Who was the bridegroomes friend He who chiefly attended the bridegroome was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one was he to whom Sampsons wife was given who was called his companion the Chaldie called him Shushebhinah Pronubus or auspex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pronubus Auspex this was not a friendly part in Sampsons companion to take the bride from him for he that hath the bride is the bridegroome but the friend of the bridegroome which standeth and heareth him rejoyceth greatly because of the voice of the bridegroome Ioh. 3.29 So in the spirituall marriage the Preachers who are Auspices or Pronubi should not seeke the bride to themselues seeking themselues and their owne prayse but let the bridegroome haue the bride VVhat was the chiefe office of the bridegroomes friend They who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought the bride into the tent of the bridegroomes mother to signifie now that she should be in that same place that his mother was in Gen. 24.67 They brought her into the tent of Sara and so the bride brought the bridegroome into her mothers chamber Cant. 3.4 I held him and would not let him goe untill I had brought him to my fathers house and to the chambers of her that conceived me she brought him into her mothers tent to signifie that she should leaue father and mother and cleaue unto her husband They did two things after the marriage first they blessed them and then they sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marriage song rejoycing for their marriage First they blessed them Ruth 4.11 The manner of blessing the bridegroome All the people that were in the gates and the Elders said we are all witnesses and the blessing was this the Lord make the woman that is come into thine house like Rachel and like Leah which two did