Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	wound_n	wound_v	zachary_n	10	3	12.6318	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02319	Mount Caluarie, the second part: compyled by the reuerend father Don Anthonio de Gueuara ... In this booke the author treateth of the seuen words which Christ our redeemer spake hanging vpon the Crosse. Translated out of Spanish into English; Monte Calvario. Part 2. English	Guevara, Antonio de, Bp., d. 1545?	1597 (1597)	STC 12451; ESTC S103510	383,776	508

eie and life for life why doest thou O mighty redeemer giue thy hands vnto those which bind thē thy feet vnto those which pierce them with nailes thy eies vnto those which make thee blind and thy life vnto those which take thy life from thee If thou wilt not reuenge thy iniuries why doest thou not let iustice doe iustice vpon thy enemies S. Barnard sayth in a sermon from the time that our Sauiour was taken in the garden vntill hee was crucified on the crosse the works which he did were many but the words which he spake were very few whereby hee gaue vs to vnderstand that in time of great vexations and persecutions it is fitter for vs to helpe our selues with patience than with eloquence In this first praier which the sonne made vnto the father it is to be noted who the father is what that is that he asketh of whom he asketh when he asketh from whence he asketh how hee asketh and for whome hee asketh for by so much the more one businesse is greater than another by how much the inconueniences are greater which it draweth after it He who asketh is the sonne he of whom he asketh is the father that which he asketh is pardon the place frō whence hee asketh is the crosse the time is when hee dieth those for whom are his enemies the maner how is with many teares in so much that a praier offered vvith all these circumstances ought of great reason to be heard This praier of Pater ignosce illis Father pardon them is a very high praier seeing that he vvhich made it vvas the sonne of God vvho saith Si quid petieritis patrem in nomine meo dabit vobis And if this bee so how is it possible that the father should not graunt all that which the sonne requesteth seeing hee promiseth to giue all things that shall be demanded in his name If this be a great praier by reason of him which maketh it it is also a very great high praier by reason of him vnto whom it is made which is Pater misericordiarū deus totus consolationis The father of mercies and the God of all comfort the vvhich eternall father created vs vvith his power guideth and gouerneth vs vvith his vvisedome sustaineth and vpholdeth vs with his essence and forgiueth vs with his elemency how is it possible that a sonne vvhich hath such a father or a father vvhich hath such a sonne should not grant his demand This praier of Pater ignosce illis was also very great because of the place vvhere it was made which was in the mount of Caluarie and on the altar of the crosse vvhere the vvrath of the eternall father was appeased his blessed sonne put to death the vvicked deuil ouercome the old sinne forgiuen and all the world there redeemed S. Ambrose vpon S. Luke sayth how much the Iewes dishonoured the holy temple so much Christ honored the Mount of Caluary for they made a den of theeues of the house of praier and the sonne of God made a house of praier of a den of theeues O good Iesus what is there now that thou doest not make cleane what doest thou not renue what doest thou not sanctifie what doest thou not make holy seeing thou wentest to the Mount of Caluary to pray for sinners which before was infamous by reason of execution done there vpon malefactors The sonne of God praying on the infamous and stinking place of the Mount of Caluary giueth all men license to pray vnto God where they will and how they will and for whome so euer they will because the perfection of praier doth not consist of the place where wee pray but of the small or great deuotion with the which wee pray According vnto that which the Samaritane woman said vnto Christ That many Iews would not pray but within the temple and it may bee to take away this error wee doe read that the son of God did not pray there but preach only which our blessed Sauiour did because no man should excuse himselfe from praier deuotion saying that the temple was shut vp Vbertinus saith that the sonne of God is not ashamed to pray Pater ignosce illis on the dunghill of the Mount of Caluary and art thou ashamed to pray alone in thy house O what a high charge and office the office of meditation and praieris considering that Christ his being naked on the crosse with his handes bound and tied his feet peirced with nailes his head crowned with thornes his mouth seasoned with vineger did not hinder him to pray Pater ignosce illis Father forgiue them and seeing hee pardoned and forgaue with his heart and praied with his tongue CHAP. II. How the sonne of God said vnto his father that those which crucifie him be not his enemies but his friends QVid sunt plagae istae in medio manuum tuarum his plagatus sum in dom● eorum qui me diligebant said God by the Prophet Zachary in the thirteenth chapter as if he would say Who hath giuen thee these cruell wounds in the middest of thy hands the Prophet answered and said Lord they wounded mee thus in the house of those which loued mee much These words were not spoken voluntarily nor of euery man seeing they cannot be applied neither to the nature of mankind nor of angell because men are not wont to receiue stripes and words in their friends houses but in their enemies The Prophet toucheth a new thing and a high mystery in saying that he was whipped and wounded in the house of his well-willers and therefore it is needfull for vs to lift vp our vnderstanding to discouer and reach vnto this high secret because that high mysteries are fit only for heroicall and high persons This demand and this answere passed on the altar of the crosse betwixt the eternall father which asked and his blessed sonne which answered who not being content to entreat only for his enemies saying Pater Father forgiue them would also haue excused them and take all blame from them in saying Nesciunt quid faciunt They know not what they doe the father said vnto him Quid sunt plagae istae so said the father vnto his son which is as much as to say O my son if thou doest say that none of these Iewes are guiltie and culpable of thy death and passion I pray thee tell me who made these cruell wounds in the midst of thy tender hands The son answered his father His plagatus sum in domo eorum qui me diligebant which is as much as to say O holy and eternall father I receiued these wounds which thou seest in my tender hands in the house of those which were my friends and if I be ioifull in receiuing them why art not thou glad in forgiuing them Thou knowest well O my father that nothing can be called an iniury in this world but only that which is done against our proper will If

because that in the compasse of foure twentie houres he was watched apprehended denied accused whipped and receiued sentence spoiled crucified and dead insomuch that if we compare the moments of times with his torments wee shall see that the torments which hee suffered vvere more than the moments and quantities of the time in which he suffered S. Ambrose vpon the Psalme sayth That no man could euer say these words of Circumdederunt me aquae tota die simul with so good reason as Christ because on that day which he suffered in there passed no houre nor moment nor minute of time in the which he was not either strockē or whipped or spit vpō or blasphemed insomuch that those ministers of wickednes were so busie hasty in giuing him tormēt that they themselues had no time to rest them in nor Christ to breath in Pope Leo vpon the Passion of our Sauiour sayth That hee had great cause to say that hee was compassed with many waters because that all kind of people and all nations conspired in one against that most sacred humanity Iews Gentiles Priests Pharisies Disciples Pontifes Kings Captains Souldiours hangmen yong old stranger and all others S. Augustine vpon S. Iohn sayth this What people were therein the world which were not at the death of Christ or what tormēt was there inuented which he suffered not In so tempestious a sea in so dangerous a floud in such sudden waues and in such distresses heaped one vpon another who would not haue the sonne say vnto the Father Why hast thou forsaken mee seeing hee did not speake one word to comfort him nor left him any one friend which did fauour him CHAP. V. How Christ complaineth of his Father because he did permit those to crucifie him which were wont to bee his friends and how he calleth them friends QVae sunt plagae istae in medie manuum tuarum His plagatus sum in domo eorum qui me diligebant sayth Esay chap. 20. These words were spoken by all the Angels vnto the Lord of all Angels who was the sonne of God and it is as if he would say O sonne of God O eternal wisedome being descended frō heauē into this world aliue whole how doest thou come now from thence with such a pittifull body and so wounded in thy hands If thou wilt know where how and by whome I haue receiued these wounds and gashes know thou that I haue receiued them in the house of such as loued me and they gaue them me who bare me good will Looke how new and strange this question is so maruellous is the answere and how maruellous the answere so strange the question for it is a very strange thing that God should goe to heauen with wounds vpon him and to say that his friends gaue them him is also a very maruellous thing because it is the part of a friend to cure our wounds and of an enemy to make them What is this O good Iesus what is this How can hee vvho loueth thee vvound thee and hee who wisheth thee well hurt thee and hee who woundeth thee take pitie on thee and hee vvho serueth thee offend thee Anselmus handling this place sayth O eternall goodnesse of thee my God and patience neuer before this time seene seeing thou doest call them openly thy friends which rent thy flesh vvrest thy sinewes vnioint thy bones To say O good Iesus that thou vvast vvounded in the house of such as loued thee is a speech vvhich sheweth thy clemency and giueth me great confidence for if thou doe call those thy friends which doe wound thee and kill thee what wilt thou doe by them which faithfully haue serued thee Christ had one house in Iury which was Ierusalem and hee had a friend in heauen which was his Father and he had another friend vpon the earth which was the Synagogue and in that house he was put to death and hee was wounded by those two friends for the Synagogue did crucifie him and his Father did determine that he should be crucified If the Gentiles which were not his friends acquaintance should haue put him to death it would haue been tollerable but to see that he was wounded slain in the city where he had liued by his friends which he had made much of by the wil of his Father which begat him did grieue him very much although he did dissemble it Barnard saith The more I think vpō thy works O good Iesus the more I wonder seeing that man hauing done the deeds of an enemy towards thee thou canst not call him enemy but friend cōsidering that thou saist I haue been wounded in the house of such as did loue me By which words hee doth let vs vnderstand that he regardeth more the loue which hee beareth vnto the world than the offences which the world doth vnto him If as good Iesus said vnto the Angels my friends haue thus wounded me hee would haue said vnto his Father that his enemies had done it what should then haue become of the poore Iewes and what afterward of vs all As when friends in iesting doe hurt and scratch one another so Christ would make the Angels and his Father beleeue that his enemies had not wounded his sacred hands but that his friends had done it as it were in sporting O how truly we may say with the Prophet Dauid Non est deus noster sicut dijeorum Our God is not like vnto their gods seeing that here vpon earth men take in earnest the words which their friends speak in iest to them and if they scratched with a pin or with ones naile they make no lesse a matter of it than if it were a thrust with a lance The which quality could not sincke into Christ seeing that before his father he called his enemies his friends his whipping scratching his deep wound a raising of the skin and earnest testing S. Augustine vpon these words Amice ad quid venisti sayth this word Enemy O good Iesus wil not enter into thy mind because thou art accustomed to call euery man friend for seeing that thou diddest call Iudas thy greatest enemy thy friend whome wilt thou call enemy Osculantes se ad inuicem fleuerunt pariter Dauid Ionathas sed Dauid fleuit amplius 1. Reg. chap. 20. These holy words are rehearsed in scripture talking of the friendship that was betwixt Dauid and Ionathas and this is their meaning As king Dauid was departing out of the kingdome and going from Ionathas his faithfull friend at the time of their departure they embraced one the other and wept and although Ionathas did weepe much yet Dauid did weepe more Mimus the Philosopher sayth That the loue which one friend beareth another is neuer better knowne than when the one departeth from the other for if the one want words the other aboundeth in teares Cicero in his booke of Friendship sayth That true friendship is knowne in going the one