Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	david_n	jonathan_n	saul_n	1,059	5	10.1589	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86601	Preces & Lachrymæ. A sermon on Act. chap. XX. vers. 36, 37, 38. Vers. 36. And when he had thus spoken, he kneeled down, and prayed with them all. 37. And they all wept sore, and fell on Pauls neck, and kissed him. 38. Sorrowing most of all for the words which he spake, thay they should see his face no more, and they accompanied him to the ship. / By William Houghton, preacher at Bicknor in Kent.	Houghton, William, preacher at Bicknor in Kent.	1650 (1650)	Wing H2938; Thomason E602_3; ESTC R206405	33,827	37

how this should come to passe unlesse as it fares with us that our eyes do oft water when we look upon watry eyes so its likely here that one mans tears drew on anothers Humanitatis refugit affectum qui dolorem non sequitur alienum Cassiodor p. 374. Rom. 12.15 Humane affection makes us follow other men in their sorrow and to weep with them that weep But what ever the cause was certain it is that tears stood in every mans eyes the Text reports it for a generall weeping And we cannot but think that some of them were naturally men of harder constitutions dryer bodies then the rest but grace is stronger then nature for the hardest heart now relents the driest bodie now yields tears All wept Secondly Consider the excesse of it or depth of their sorrow 2. Wept sore They wept sore It had been much if every one had wept though never so little had he onely watered his eyes or let fall one tear it had been much here was more they all wept yea and they wept sore their sorrow therefore must needs be great Some say Lachryma quasi lacerrima à lacerando Camerar Cent. 102. because tears are bred of a laceration of the spirit and why may not the English word tears have the like Etymology from tearing of the heart certainly these were tearing tears renting as it were and tearing the very hearts of the Ephesians but the originall word signifies more then tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tears and throbs such as use to be the pain of a woman in her travell Paul had been in travell with them they are now in travell with him they cry and weep and take on without measure Great was that love that drew out such abundance of tears Inference Away then with that Stoicall Apathy which would make men like stocks or stones taking from us those affections which are reveted and ingrafted into our very natures so that to take them away were all one as to go about to take away meeknesse from the Lamb Evangelium non tollit sed vere regit naturales affectus Beza in loc Vid. Lactant p. 478.481 fiercenesse from the Lion fear from the Hare sooner may ye kill these creatures then take away these affections from them even so it is with man But the Peripateticks allow affections to be in us but modicè ac temperatè they are Lactantius his words We must rejoyce say they but not much grieve but not much which is as if they had said That a man must alwayes go fair and softly but never run whereas we know that he that goes foot-pace may go wrong and a man that runs as fast as his leggs will carry him may keep the right way So affections if set right though violent are not to be condemned I can tell you of a sorrow the least measure whereof is sinfull I can instance again in a sorrow which being excessive deserves no blame Such was this of the Ephesians They wept sore The third Circumstance is the place and manner of their weeping I put them both under one it was upon Pauls neck On Pauls neck It is said of Joash that he wept over the face of Elisha as he say a dying 2 King 13.14 Gen. 45.14 so Joseph and Benjamin wept one upon another when they met together in Egypt Joseph wept on Benjamins neck and Benjamin wept upon Josephs neck so here they wept on Pauls neck But had they no where else to weep I answer this was the fittest place they could chuse and that for these reasons First Reason 1. A more nihil velocius nihil acutius nihil subtilius ideo quiescere nequit donec in intimum dilecti pectus descendat Comp. spirit doct 182. it is the desire of lovers to expresse their affections in presence of those they love for it is the nature of love to go forth and embrace the object wherewith it is delighted therefore called an affection of union because it unites and knits two together and so makes them as it were one Therefore one saith thus There 's nothing so acute so quick so peircing as love is which cannot rest till it be got into the very heart of its beloved Again Reason 2. Psal 119.159 Tears are testimonies of our love now friends desire nothing more then to have their love taken notice of Consider saith David how I love thy law So a man is not content to love his friend but he must have his friend consider it and know he loves him he comes to him with a Testentur hae lachrymae let these tears be testimonials of my love to you for we may not think all that 's done openly to be done hypocritically The saying is He grieves with a witnesse that grieves without a witnesse yet our grief may be true Ille dolet vere qui sine teste dolet though it have a witnesse Indeed Hypocrisie may and doth oft mingle it self yet you see a man may weep openly in the presence of his friend yet those tears be without out hypocrisie When Saul purposed to kill David 1 Sam. 22 41. Jonathan went out to meet him in the fields and they kist one another and wept one with another surely it was to testifie that unfeigned love they had one to another therefore they vent their grief into one anothers bosome and lay their tears as nigh one anothers heart as they can So the Ephesians they might have wept at home and not here in Pauls presence but then they had lost a testimony of their love but that may not be they love him and he must see they love him therefore come they up to him as close as they can and weep upon his very neck That 's a second reason Reason 3 Thirdly It s a great ease to a mans heart to weep in the presence of his friend in the presence of one whom he loves those tears give him a great deal of refreshment Let a mother receive news of the death of her child what is the usuall complaint in this case Oh had I been with my poor child to have kist it to have wept upon it before God took it away it would have eased my heart neither her kisses nor her tears could do her child good but they would have done her good would have been as good as meat and drink to her Therefore saith Seneca Excidunt retinentibus lachrymae animum profusae levant Sen. Epist 445. Sedatur lachrymis egeriturque dolor Ovid. de trist Tears will out somtimes whether we will or no and when they are gone the oppressed heart finds ease Our Saviour Christ loved Lazarus and he wept for Lazarus being dead but where think you was it at his grave when they shewed him where he lay Jesus wept and he took a journey to come and weep there Mary she also wept and it was thought by the Jews Joh. 11.35 36. to

they cannot indure to hear of his bodily absence Inference 1 First then take notice here what a grief it is for friends to leave one another it s almost death to them to part asunder a man sorrows for nothing more Omnes dolores leves praeterquam Joh. 16.6 Malvezzi David perfec 132. then to have his friend taken from him When Christ began but to speak of going away how sad were his Disciples Because I have said these things sorrow hath filled your hearts Friendship saith Malvezzi is an union of two souls in one body which in a sort inform it if not truly yet virtually and as the soul is grieved to depart out of an earthly body which it informed so likewise to depart from another soul which she loved Hence it was that Augustine tells us August confess that when his friend Alipius was dead he thought one half of himself gone So Paul here and his Ephesians It grieved them as ye heard that he was going from them and we must think it grieved him too to tell them that he must leave them and therefore if you mark you shall see how mournfully as it were he utters those words I go bound and now behold ye shall see my face no more he brings it out with a kind of sigh And now behold c. as it grieved them to hear it so himself no lesse to speak it Nothing then more grievous to friends then parting Secondly did they sorrow thus for Pauls departure see then here the losse of Gods Ministers what a losse it is we are to sorrow most of all for that Losse of houses lands goods is not so great as this Ministers though they be a burden to some and many ungratefull wretches cry a faire riddance yet Gods children know what a losse they sustain when they are taken away When Eudoxia the Empresse took a spleen against Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. exuli Cyriaco Epise to 5. ep 3. p. 287. History of the Church of Scotland 214. and banish him the people gathered to him weeping and saying It were better the Sun left shining then the golden mouth of Chrysostome be stopt from preaching When John Knox was calld into Scotland being to leave his flock at Geneva This saith he to worldly-wise-men may appear a small matter but to me it was and is such that more wordly substance then I will expresse could not have caused me willingly to behold the eyes of so many grave men weeping at once for my cause as I did in taking my last good night from them Acts and Monuments 1387. And Doctour Taylor when he went through Hadley to be burnt the people stood weeping in the streets pointing to him and saying There goes our good Shepheard what shall we poore scattered lambs do this therefore is a heavie case Thirdly before I passe from this point give me leave to raise up your minds by a spirituall meditation Is the absence of a friend of a Minister so grievous what then is the absence of Christ when he shall say Ye shall see my face no more we should think that the heaviest saying that ever was heard and we should be most earnest in our * Hoe unum perdere metuamus aeternum Dei aspectum illudque assidue quisque pro se roget ne projicias me à facie tua Psal 51.13 faciem tuam domine requiram Psal 27.8 Ostende mihi faciem tuam demine Exod. 33.13 Piè domine modicum illud vocas ob modicum immodicum prayers that this may never be that he would never cast us out of his presence or hide his face from us for then what a sad and desolate condition are we in for if one Minister die or go away we can get another or if we lose one friend we can take delight and comfort in another but what comfort can a man have when the Comforter himself is gone Hence it is that when Christ shall withdraw himself a little from the soul of a Christian he thinks every day seven years till he return as Bernard upon those words Yet a little while and ye shall not see me Oh Lord callest thou that a little while Christ indeed calls it so but a Christian thinks it long as David Return O Lord how long and How long wilt thou forget me O Lord for ever Psa 6.3.13.1 Psal 30.5 In another place he could tell us his anger indures but a moment now that moment seems eternity How long for ever Thus the Church in the Lamentations complains and bewails her sad condition For this I weep mine eye runneth down with water Lameux 1.16 because the Comforter that should relieve my soul is far from me Wherefore if you have the presence of Christ and of his Holy Spirit the counsell I give is this that ye would labour to keep it Mane nobiscum Domine Luk. 24.29 say as the Disciples at Emmaus Lord stay with us but if he have absented himself up and seek him with tears Tears indeed could not bring back Paul but 't is possible for a penitent by his prayers and tears to regain the presence of Christ And so much for the second act of their love Their weeping enlarged by four remarkable circumstances out of my Text the Generality of it all wept the Excesse wept sore the Place Pauls neck and the Cause why because they should see his face no more that filld their hearts with grief and made them cry Loth to depart As one friend holds another by the hand being sorry that he must forsake him or as she said to her husband going into exile Husband we will go together we will live together Simul hine fimul ibimus ambo se sequar conjux exulis exulero Ovid. de trist and we will die together an exiled man and an exiled wife together So do these here haerent in amplexibus they cling to Paul they are long in taking their leaves they know not how to bid him adieu But friends we say must part Come we therefore to the last act of their love testified by their feet Their lips their eyes have done their part now let us see what their feet do they walk with him they conduct and bring him on his way and how far as far as they could till they came to the Ship They accompanied him to the ship They accompanied him to the ship This Chrysostome will have to be another act of their love So greatly saith he did they love him and so diversly were they affected towards him that they will on their way with him Chrys in locum and see him Shipt before they part It was a frequent custome among the Primitive Christians when their friends were going from them to conduct them and bring them forward on their way Secundum indicatos locorum situs intervallum fuit illud inter Ephesum atque Miletum ad stadia circiter 400 quae