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
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

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 the Iewes had feasts at the weaning of their Feasts at the weaning of their children 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 th●se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 as Feasts at their Covenants 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificia ante expeditionem at their farewell Gen. 31. 27. 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. Those who were invited to their feasts were called Who were invited and who not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 which they invited were not many in The number at their feast 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 The persons invited should be the poore especially when thou makest a feast bid not the rich but the poore that What persons were to be invited 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 wherefore they made feasts was the glorie The end of their feasts 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 The second end of their feasts was to expresse their Breaking of bread a token of loue 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 TH● 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 Kitchin or a place The place where they feasted 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 How the beds on which they eat were called called stragula and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they differed from the sleeping beds called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bed wherein one slept and sometimes they had three and sometimes foure of those beds in a Chamber For those three beds the Ancients made one long bed The forme of their bed● called 〈◊〉 〈◊〉 〈◊〉 〈◊〉

King 9. 16. it is said that Pharaoh tooke Pharaoh giving Gezar to Salomon it was a present and not a dowrie 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 As their marriages were made by one of these three Marriages dissolved after the same manner they were made Ceremonies per usum confarreationem coemptionem So amongst the Romanes the marriage was dissolved after Vsurpatio Diffarreatio Renuncipatio 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postulationes Sponsaliorum Sponsalia sacra ob matrimonium were these first he put a Ring upon her finger 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 which we shall get in the life to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pollutus est nomen gemmae sic dictae quod in ignem conjectae non consumatur 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 He who chiefly attended the bridegroome was called Who was the bridegroomes friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one was he to whom Sampsons wife was given who was called his companion the Chaldie called him Shushebhinah Pronubus or auspex this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pronubus Auspex 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 They who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought the bride into VVhat was the chiefe office of the bridegroomes friend the tent of the bridegroomes mother to fignifie 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. All the people that The manner of blessing the bridegroome 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 build the house of Israel and doe thou worthily in Ephrata and be thou famous in Bethlehem This was the blessing given to the bride And againe Vers 12. Let thy house be like the house of Pharez whom Tamar bare unto Iuda of the seede which the Lord shall giue thee of this young woman This was the blessing which they gaue to the bridegroome They prayed the Lord make thee like Rachel it was The explanation of the blessing their manner in their blessings to alledge the examples of those who had beene happie and prosperous and so when they cursed any body they brought forth the example of the most wretched and miserable creatures Ierem. 30. 21. The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the fire such was the curse pronounced against the adulterous woman Num. 5. 2. The Lord make thee an oath and a curse among thy people The Lord make thee like Rachel and Leah Why like VVhy Rachel and Lea are taken for examples in the blessing Rachel and Leah Because these two came out of their Countrey with their husbands and left their Parents so did Ruth with Naomi to get a husband secondly like Rachel and Leah because these two sought children of their husbands modestly Gen. 30. 1. and vers 16. So did Ruth of Boaz. Thirdly why like Rachel and Leah