Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	affection_n	friendship_n	love_n	1,017	5	5.1675	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52486	Divine eloquence, or, An essay upon the tropes and figures contained in the Holy Scriptures and reduced under the proper titles & rhetorick also several texts of Scripture which fall in with the figures are briefly interpreted, especially those which seem to favour the papist or the Socinian.	Norwood, Cornelius.	1694 (1694)	Wing N1344; ESTC R30070	55,272	145

garden and suffer thee no longer to be in a possibility of making thy self happy or to be in my presence Luke 19. 42. If thou even thou hadst known at least in this thy day the things which belong to thy peace but now they are hid from thy eyes which contain a most dreadfull denunciation of some future judgments that were to befall the Jewish Nation that the time for their repentance was now past beyond all recovery and therefore they were now to expect nothing else but ruine and desolation Psal 6. 3. My soul is sore vexed but thou O Lord how long The sence is imperfect and interrupted but thou O Lord how long that is shall thy wrath and infliction of punishments endure how long wilt thou delay to comfort and refresh my soul and take away the sad occasions of my grief Heb. 13. 1. I sware in my wrath if they shall enter into my rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words contain a mighty kind of resolution though the expression is more soft and gentle as if God should say in his high displeasure I will not be found to speak the truth if now they enter into my rest which is the highest asseveration that is possible APOSTROPHE Apostrophe a turning away or a dislike from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verto 't is a diversion of our discourse to another person than we intended first person than we intended first of all to make our applications thus a Man who is in a violent transport of passion turns himself on all sides and makes his addresses from this to another person whom he thinks at least will be more favourable to the cause of his complaining nay sometimes he appeals to the most insensible things to the heavens to the earth and in the fury of his passion makes no difference and distinction and sometimes like a mere child quarrels with any thing without cause or reason 2 Sam. 1. 21. Ye mountains of Gilboa let there be no dew neither let there be rain upon you nor fields of offering How does Holy David in the violence of his sorrow and lamentation curse these very places with barrenness as if they were any way in the least accessory to the occasions of his mourning and therefore cruelly wishes them to be dry and fruitless without bringing forth any more fruit or offerings of sacrifice but what is all this expression what is this severe malediction but only a more pathetical instance or aggravation of David's infinite sorrow for the loss of his dearest friend Jonathan Vers 26. Thy love to me was wonderfull passing the love of women as if there was a more infinite tye of friendship than in the very affections of the husband to his wife Ibid. I am distressed for thee my brother Jonathan very pleasant hast thou been How does mournfull David discourse to his dearest Jonathan as if now he was sensible or could give attention to the voice of his mourning and how goes he on to recollect the past endearments of his conversation recalling to his mind the joys the complacencies and all those innocent familiarities which rendred his company most delightfull to him the sense of which had made such a very strong and mighty impression on his soul that to remember he was once so very happy in his dearest friendship and not to be always so makes him now but the more miserable and the more sensible of his infinite loss of his dearest friend Ye daughters of Israel weep over Saul Oh Jonathan thou wast slain in the high places very pleasant hast thou been Isai 1. 2. Hear O heavens and give ear O earth for I have nourished and brought up children and they have rebelled against me The thoughts of so much tenderness and so much indulgence and such ingratitude upon it so highly provokes the Prophet to that degree of wonder and amazement that in his transport of passion he seems to fansie the most sensless Creatures were capable to be judges of such strange ungratefulness and therefore appeals to them to make their remarks upon such extravagant and unnatural rebellions Sometimes for want of other objects we turn our discourse upon our own selves and so the same person reproves and is reproved by his own self Thus in Psal 43. 5. Why art thou cast down O my soul and why art thou so disquieted within me Oh trust in God Sometimes again we make our addresses and applications to insensible things as if it was in their power to hear and favour our petitions Then shall they begin to say to the mountains Fall on us and to the hills Cover us Luke 23. 30. And the apprehensions of their dangers and the extravagance of their fears may justifie in some degree at least such kind of applications though in themselves very vain and most unreasonable How does St. Paul triumph over death and the grave as if they heard his insulting eloquence or were sensible of their overthrow O death where is thy sting O Grave where is thy victory 1 Cor. 15. v. 55. Psalm 114. 5. What ailed thee O thou sea that thou fleddest or thou Jordan that thou wast driven back The Prophet asks the waters themselves what was the reason of the wonderfull ebb of the red-sea or the standing still or partitions of the river Jordan and in the vehemency of his passion seems to expect from them a suitable answer Why says he were you so very sensible of fear when like trembling and amazed persons you left your places and as it were made up a wall on either side as if you had forgot your natures and were no longer fluid and moving tell me then What ailed you PROSOPOPOEIA Prosopopoeia fictio personae derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persona and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facio This Figure supposeth another person speaking our sence and meaning and so we introduce him into our discourse Sometimes also this Figure makes inanimate things to hear or speak as if they were real persons Prov 8. 1. Doth not wisdom cry and understanding put forth her voice Unto you O men I call and my voice is to the sons of men Thus Solomon introduceth wisdom under the character of a person speaking and giving instructions how they should practise her kind admonitions Some though I think erroneously understand the Son of God the second person in the Trinity under this representation of Wisdom who is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ask now the beasts of the field and they shall teach thee and the fowls of the air and they shall tell thee where holy Job adviseth his friends to go to the beasts and birds for better information and even they should be able to tell them that prosperity or afflictions were accidental to the pious or to the ungodly man and that no man ought to esteem any one wicked from the sufferance of any calamity Prov. 30. 24 25. The Ants are a