Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	aaron_n	father_n	lazarus_n	10	3	10.2304	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09744	The vvhole sermons of that eloquent diuine, of famous memory; Thomas Playfere, Doctor in Diuinitie Gathered into one vollume, the titles thereof are named in the next page.; Sermons	Playfere, Thomas, 1561?-1609.; Playfere, Thomas, 1561?-1609. Path-way to perfection. aut; Playfere, Thomas, 1561?-1609. Heart's delight. aut; Playfere, Thomas, 1561?-1609. Power of praier. aut; Playfere, Thomas, 1561?-1609. Sick-man's couch. aut	1623 (1623)	STC 20003; ESTC S105046	300,452	702

absentes non deplorandi vt mo●tui We may indeed wish for them because they are not with vs but we must not weepe for them because they are with God Loue grant commands vs. Well be it so What then But yet faith forbids vs to weepe for the dead s Pietas plorare iubet fides pro defunctis lugere vetat Isidorus And therefore Paulinus saith t Salua fide pietatis officia pendamus salua pietate f●dei gaudia praeferamus Though wee may notwithstanding our faith performe to the dead the duties of loue yet wee must first notwithstanding our loue afford to ourselues the comforts of faith So if wee shed some few teares which run softly like the waters of Silo no force saies Ambrose u Erunt non doloris illices sod indices pietatis They will not bewary in vs any want of faith but onely testifie an aboundance of loue Thus and no otherwise did Abraham weepe for Sara his wife Eleazar for Aaron his father Rebecca for Debora her nurse Ioseph for Iacob his father Bethsheba for Vrias her husband Christ for Lazarus his friend And here in wonderfull wisedome he teacheth vs how sparing we ought to be in weeping for the death of our godly friends considering our good hope that are aliue and their good happe that are dead As if the very dead body whom some of you perhaps euen at this present so seriously think of and so much lament for should now suddenly arise out of the graue and steppe into the Pulpit and preach and say vnto you Weepe not for mee but weepe for your selues You indeed as yet remaine in this vale of misery where you sinne daily and hourely against God where continually you feele afflictions and punishments due to your sins where lastly you are depriued of the glory of God of the society of the Saints of the ioyes of heauen Therefore if you will weepe for your selues but weepe not for me I am in that state of perfection where I neuer sinne but alwayes praise and laud the Lord I am out of the compasse of all calamities not to be touched with any trouble I euermore behold the amiable and the louing countenance of Christ and though I come not very neere him yet so farre forth I see him as this sight alone is sufficient to make mee euery way a happy man Thus would the very dead if they should rise againe speake vnto vs. But wee will not any longer disquiet the dead or disturbe them vvhich so sweetly sleepe in Christ. Certainely either this that hath been spoken will perswade vs o● else as our Sauiour saith though one should rise from the dead vvee would not beleeue For if these ancient and holy Fathers Fulgentius Ignatius Cyprian Chrysostome Ierome Isidore Paulinus Ambrosius should now all arise they would I assure you say no other thing but euen as you haue heard them speake alreadie in those sentences and allegations which I haue quoted and cited out of them The summe of al which is this That it is great folly and childishnesse to weepe immoderately for the dead and that it is on the other side a hie point of wisdome to be moderate in this matter considering our Lord going here to his death teacheth his friends not to weepe for him in that he saith weepe not weepe not for mee Thus much for his Wisedome Now for Benignitie he sayes Not you For though the person bee not expressed in the English yet in the Greeke verbe it is implied Weepe not as if it were Weepe not you Which Benignitie appeared in that among all his vntollerable troubles nothing troubled him so much as that his friends were troubled for his troubles And yet as it should seeme they of all other had greatest cause thus to bee grieued All the people wept for Moses death All Egypt for Iosephs death all Israel for Ios●as his death all the Church for Stephens death But a million of Mosesses of Iosephs of Iosiasses of Stephens are not comparable to Christ. The women of Troy wept for the death of worthy Hector their valiant Captaine making this the foot of their dolefull ditty wee weepe for Hector x Hectora flemus Seneca in Troade actu primo How much more then ought these women of Ierusalem to weepe for the death of their captaine Christ Al the widowes lamented the death of Dorcas because in her life time shee made them coates and garments And had not these women then far greater reason to lament the death of Christ who made euery one of them a wedding garment wherein he did marry them to himselfe Yee daughters of Israel saith Dauid weepe for Saul vvho cloathed you vvith Scarlet How much more then ought these daughters of Ierusalem to vveepe for Christ vvho clothed euery one of them with Scarlet and with the royall robe of his righteousnesse yea and gaue his owne deare selfe vnto them that they might put on the Lord Iesus When Christ was borne the night was turned into day as it was prophesied y Psa. 139.12 Then shall the night shine as the day But when Christ was crucified the day was turned into night as it was prophesied z Amos. 8.9 Then shall the Sun go downe at noone day The Sunne therefore wept for Christ. As Hamons face was couered when hee was condemned to die so the suns face was couered when Christ was condemned to die The temple also wept for Christ. As Dauid rent his garment when hee heard of Ionathans death so the temple rent his vaile when it heard of Christs death The graues likewise wept for Christ. As the King of Niniue threw vp dust vpon his head whē he and his subiects were appointed to die so the graues opened and threw vp dust vpon their heads when Christ vvas appointed to die The stones lastly vvept for Christ. As Iob cut his haire vvhen he heard of his childrens death so the stones were cut in peeces and clouen asunder when they heard of Christs death As Asse carrying Christ into Ierusalem the children sung most merrily Christ carrying his crosse out of Ierusalem the women wept most mournfully If those children had held their peace and not sung as our Sauiour their protesteth the very stones would haue s●ng out the praise of Christ. If these women had held their peace not cried the very stones would haue cried for the death of Christ Or rather indeed as soone as euer these women left weeping because Christ bad them straight wayes the stones fell a weeping before Christ bad them And what heart of man then could here haue refrained from weeping though it had been harder then any stone seeing the hard stones before his eyes thus dissolued and distilled into teares Yet behold the benignity louing kindnes of Christ Christ died not for the Sunne not for the Temple not for the Graues not for the stones but for vs men and for our saluation he died Yet

how little they do for God But as for the godly they are not giuen to their desires but their desires are giuen to them Because not onely they loue to desire God but also they desire to loue God And so all their desires beeing as it were but one desire all agreeing in one God when they haue God they haue all their desires giuen thē in God q Domine ante ●●omne deside rium meum Psal. 38..10 Nam vltima perfectio ipsius anima deus est centrum locusque naturalis omnium desideriorum eius So the three childrē being mē of desires r Viri desideriorum Dan. 9 23. had their desires giuen them They desired to bee deliuered from the furnace This desire was giuen them when as God walked with them in the fierie furnace s Dan. 3.25 So Moses being a man of God had his desires giuē him He desired to see Gods face This desire was giuen him when as Christ talked with him face to face Mark 9.4 So Iohn beeing a friend of God had his desires giuen him He desired to see Christs glory This desire was giuen him whē as Christ said He that loues me shall be loued of me I will manifestly shew mine own self vnto him u Ioh 14.21 so Lazarus being Gods little begger x M●ndicus dei Greg. as I may say had his desires giuē him He desired to be relieued not so much with the meate of the earthly Diues as with the mercy of that heauenly Diues which is so rich in mercie This desire was giuen him when as the Patriarch speaking of him to the glutton said Now is hee comforted and thou art tormented y Luk. 16.25 And so whosoeuer thou art if thou be a man of desires as the three children were if thou bee a man of God as Moses was if thou bee a friend of God as Iohn was if thou be a begger of God as Lazarus was he shall giue thee all that thou canst beg or desire For to speake no more of those three children these three men which I named last vnto you Moses the man of God Iohn the friend of God Lazarus the begger of God did lie in three bosomes In Moses bosome in Christs bosome in Abrahams bosome Moses hand did lie in Moses bosome z Exod. 4.6 Saint Iohn did lie in Christs bosome Lazarus did lie in Abrahams bosome Moses bosome is lawe Christs bosome is Gospel Abrahams bosome is glory Therefore feare must driue thee out of Moses bosome faith must keepe thee in Christs bosome felicitie must bring thee to Abrahams bosome For first thou must with Moses put thy hand into Moses bosome and there seeing how full of leprosie thy hand is how wicked all thine owne handy works are thou must abhorre thy selfe in thy selfe Afterward thou must with Iohn co●●ey not thy hand only but thy whole body and thy soule also into Christs bosome there seeing how thou art cleansed from the leprosie of thy sinne freely iustified by faith in Christ thou must delight thy selfe in the Lord. Then thou must bee carried into Abrahams bosome and there both louing to desire God and desiring to loue God hee shall giue thee thy desires First I say lye in Moses bosome and abhorre thy selfe in thy selfe afterward lye in Christs bosome and delight thy selfe in the Lord then thou shalt lye in Abrahams bosome O blessed bosome O sweet bosome And he shall giue thee thy desires Delight thy selfe in the Lord and hee shall giue thee the desires of thy heart The desires Lastly Of thy heart Thy heart here is all one with thy selfe before As if the words had stood thus Delight thy self in the Lord and hee shall giue thee the desires of thy selfe or else thus Delight thy heart in the Lord and hee shall giue thee the desires of thy hart To the point then Augustine sayes thus a Fecistinos domine ad te ideo inquietum est cor nostrum donec 〈◊〉 veniamus ad te O Lord thou hast made vs for thine owne selfe and therefore our heart is euer vnquiet while it is from thee neuer at quiet vntill it come to thee A Bul which is bayted at the ring as soone as euer he gets any little breathing turnes him straitwayes toward that place by which he was brought in imagining that by how much the more he is nearer to the stall by so much the more he shall bee further from the stake In like manner a faithfull heart beeing baited and towsed in this world with many dogs b Psal. 22.16 which come about it alwaies hath an eye to that place from which it came and is neuer quiet till it returne to him from whom it was fet at the c Querula penitus errabunda est donec ad cum a quo originaliter exi●t triumphali virtute reuertatur first He that lets downe a bucket to draw water out of a Well as long as the bucket is vnder the water though it be neuer so ful he may get it vp easily but when hee begins to draw the bucket cleare out of the water then with all his strength hee can scarse get it vp yea many times the bucket when it is at the verie highest breakes the yron chaine and violently fals backe againe After the same sorte a Christian heart so long as it is in him who is a Well of life is filled with delight with great ioy drinketh in the water of comfort out of the fountaine of d Esa. 12.3 saluation but being once haled and pulled from God it draweth backe as much as it can possibly resisteth and is neuer quiet till it bee in him again who is the center of the e Via moris i● deum tanquam in ce●●t●m proprium mouetur vt in i●so summe deletur soule For as the needles point in the mari●ers compasse neuer stands still till it come right against the north pole so the heart of the wise men neuer stood still till they come right against the starre which appeared in the f Math. 2.9 East and the verie starre it selfe neuer stood still till it came right against the other starre which shined more brightly in the manger then the Sunne did in heauen Wherefore our harts do alwaies erre they are Planets g St●lle●erraticae ude 13. wandring starres before they come to Christ but thē onely they are stars of the firmament the true seed of Abraham whē they are firmly h Psal. 57.8 fixed setled in God The Prophet Ionas all the while he fledde frō God in what a case was he one while he was turmoiled in the storms of the tēpest another while he was sowsed in the waues of the Sea another while hee was boyled in the bowels of the Whale But as soone as he returned to God by by he was cast vp safe vpon the sea shore and then he said to