Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	answer_v	ask_v	see_v	761	5	2.8567	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29388	Religio bibliopolæ in imitation of Dr. Browns Religio medici, with a supplement to it / by Benj. iBrgwater [sic], Gent.	Dunton, John, 1659-1733.; Bridgewater, Benjamin.; Browne, Thomas, Sir, 1605-1682. Religio medici.	1691 (1691)	Wing B4486; ESTC R19049	55,380	118

Christ and Spiritual Relatio● beyond doubt we shall know and be know● nor is it only my old Friends such as Esse● Russel Sydney c. that I shall know in He●ven but all the Saints of all Ages who Faces in the Flesh I never saw Luther in 〈◊〉 last sickness being ask'd his Judgment wheth●● we shall know one another in Heaven a●swer'd thus Quid accidit Adamo nunquam i● viderat Evam c. i. e. How was it with Adam he had never seen Eve yet he asketh not who she was or whence she came but saith She is Flesh of my Flesh and Bone of my Bone And how knew he that Why being indued with the true knowledge of God he so pronounced after the same sort shall we be renewed by Christ in another Life And we shall know our Parents Wives Children c. much more perfectly than Adam did then know Eve In Heaven we shall not only see our Elder Brother Christ but all our Kindred and Friends that living here in his fear died in his favour for since our Saviour tells us that the Children of the Resurrection shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to Luke ●0 36 Luke 16. or like the Angels who yet in the Visions of Daniel and St. John appear to be acquainted with each other since in the Parable of the miserable Epicure and the happy Beggar the Father of the Faithful is represented as knowing not only the Person and present condition but the past story of Lazarus Since the Instructer of the Gentiles confidently expects his converted and pious Thessalonians to be his Crown at that great day Since these Arguments besides divers others are afforded us by the Scripture we may safely conclude that we shall know each other in a place where since nothing requisite to happiness can be wanting we may well suppose that we shall not want so great a satisfaction as that of being knowingly happy in our other selves our Friends Thus far we may venture to speak of the lower Degrees of Coelestial Beatitude the mutual Love and Entertainment of the Blessed But who has ever mounted to the Highest Scale of Heavenly Bliss Let him come down and tell us the Mysteries wrapt up i● Clouds the Secrets hid within the Veil of I●accessible Light Let him describe the Wo●ders of the Beatifick Vision and say how dee● the Rivers of Pleasure are which run by God● Right Hand for evermore For my Part I must confess I 'm lost in that Abyss of Wonders and therefore modestly withdraw my Pen to Subjects more Domestick and within ou● Reach and yet even here I shall but pass from one Abyss to another since every Thing has a Depth in it not to be fathom'd by our weightiest Sense or most solid Reason I have often try'd to dive into the Profundities of Death but still I find my Intellect too light a Plummet and the whole Thread of Life though spun out in finest Speculations wou'd still prove far too short to reach that endless Bottom 'T is true there have been men that have tryed even in Death it self to relish and taste it and who have bent their utmost Faculties of Mind to discover what this passage is but they are none of them come back to tell us the News No one was ever known to wake Who once in Deaths cold Arms a Nap did take Lucret. Lib. 3. Canius Julius being condemn'd by that Beast Caligula as he was going to receive the stroke of the Executioner was askt by a Philosopher Well Canius said he whereabout is your Soul now What is she doing What are you thinking of I was thinking replyed Canius to keep my self ready and the Faculties of my Mind settled and fix'd to try if in this short and quick instant of Death I could perceive the motion of the Soul when she parts from the Body and whether she has any resentment at the Separation that I may after come again to acquaint my Friends with it So that I fancy there is a certain way by which some Men make Trial what Death is but for my own part I cou'd ne're yet find it out I have sometimes thought what would I give for the least glimpse of that invisible World which the first step I take out of this Body will present me with and that there was nothing in the whole discourse of Death that I durst not mee● the boldest way and have therefore often attempted to look him full in the Face that I might learn to die generously but still when it came to the pinch Conscience that makes Cowards of us all made one of me and I was forc'd to shrink back with shame Yet surely the Terrour is not so much in Death it self as in the Tragick Pomp that goes before and after it The tedious Discipline of Sickness the formal Visits of Relations and Friends their melancholy Chat the frightful Harangue of the Physician and our own dismal Apprehensions compose that horrid Scene which renders Death uncomfortable When the poor Patient that perhaps may yet outlive his Fears of Death and see Millions drop into the Grave before him yet dies a Thousand Deaths in his Hag-ridden Phancy and makes his Bed his Grave by strength of an abus'd Imagination 'T is only Fancy gives Death those hideous Shapes we think him in for indeed Death is no more than a soft and easie Nothing or rather Natures play-day I firmly think it is no more to die than to be born we felt no pain coming into the World nor shall we in the act of leaving it though in the first one would believe there were more of Trouble than in the latter for we cry coming into the World but quietly and calmly leave it What is Death but a ceasing to be what we were before we were we are kindled and put out to cease to be and not to begin to be is the same thing Methinks it is but th' other day I came into the World and anon I am leaving it for though I am but in my thirtieth year and at present in perfect health and strength yet I look upon my self as a man that has one foot in the Grave already for David says seventy is the Age of man and I have lived near thirty years of that time already The longest of my design 's now is not above a years extent I think of nothing now but ending take my last leave of every place I depart from alas there is no fooling with Life when it is once turn'd beyond thirty Silence was a full answer of him that being ask'd what he thought of Humane Life said nothing turn'd him round and vanisht Oh how Time runs away and we are dead e're we have time to think our selves alive one doth but Breakfast here another Dine he that liveth longest doth but Sup we must all go to Bed in another World therefore good night to you here and good morrow hereafter Indeed our whole Life is but

of the Whole from which I am not excluded as a Member and therefore must needs participate of the Common Benefit even when I think I suffer Damage I am not peevish at a Calumny nor waspish at a loss When any one does me an Injury I take a singular Pleasure in forgiving him There is such a Noble Pride attends this generous Conquest of an Enemy as far surpasses the celebrated sweetness of Revenge I hate to gratifie my Passion the common way and because he has acted the part o● an ill Man I must do so too or worse by giving scope to my Rage and executing the severest Dictates of my Fury He is but a Tinker in Morality who to repair one Breach makes another and perhaps wider than the first Besides 't is the most profitable kind o● Revenge when I turn a Wrong to an Advantage by cancelling it since thereby I make a Friend of an Enemy and if he have but the leas● Spark of Gratitude and Vertue my Benignity makes him not only blush at his Offence bu● puts him upon some ingenuous study how to make me amends Hath any wrong'd thee says * See his Encheridion Quarls b● bravely reveng'd slight it and the work 's begun forgive it and 't is finish'd He is below himself that is not above an Injury If thy Brother hath privately offended thee reprove him privately and having lost himself in an Injury thou shalt find him in thy forgiveness He that rebukes a private fault openly sordidly betrays it rather than reproves it The true way to ad●●nce anothe●s Vertue is to follow it and the best means to cry down anothers Vice is to decline it Have any wounded thee with Slanders meet them with Patience hasty word● ranckle the wound soft Language dress●s it forgiveness cures it oblivion takes a●●● the Scar. It is more noble by silence to ●over an Injury than by argument to overcome or spread it But in all cases of this nature change conditions with thy Brother then ask thy Conscience what thou would'st be done to being resolv d exchange again and do thou the like to him and thy Christianity shall never err I esteem it one of the most substantial Exercises of Religion to subdue our Passions and because Anger is the most violent and precipitate I use my most strenuous Endeavours to stifle this in its Embryo Other Passions take a gradual Rise and insinuate by steps but Wrath like Gun-powder takes Fire all at once and blows a man up before he can look about him Therefore I have by long and assiduous Practice labour'd to get the Victory of this turbulent Aflection and I count it the Masterpiece of Humane Wit to be above all Provocation I cou'd long ago stop my Hand in the midst of its Career when aim'd at a faulty Servant or scurrilous Companion but now I can bridle the Nerves which wou'd have stretch'd it forth and curb the officious Spirits which were so ready to sally forth on such an Occasion I scorn to suffer my Tongue to be my Hand 's Deputy and to lavish out in unseemly Expressions as if the Height of Man's Wit and Valour lay in a biting Repartee Nay I will not permit so much as my Cheek to change colour my Eye to sparkle or any other part of my Face to receive the least impression of my Resentments whereby it may be perceiv'd that I am fermented Yet at the same time I am not insensible of an Affront nor void of due Reflexion on it All that I aim at is to comply with the Apostles Advice To be angry and not to sin I have no Pannick Fears of Death upon me neither am I sollicitous how or when I shal● make my Exit from the Stage of this Life Much less do I trouble my self about the manner of my Burial or to which of the Elements I shall commit my Carkass I envy not the Funeral State of Great Men neither do I covet the Embalming of the Egyptians I wonder at the Phancy of those who desire to be imprison'd in leaden Coffins till the Resurrection and to protract the Corruption o● their Flesh out of which they shall be generated de Novo as if they dreamt of rising whole as they lay down and carrying Flesh and Blood into the Kingdom of Heaven without a Change For my Part I admire the Indian Obsequies and were it not against the long establisht Custom of my Country wou'd sooner bequeath my Body to the Fire than be inhum'd that so I might be sooner resolv'd into the Elements of which I was first compounded Yet instead of that nearer way to Dissolution I can be contented to undergo the tedious Conversation of Worms and Serpents those greedy Tenants of the Grave who will never be satisfied till they have eat up the Ground-Landlord I do not puzzle my self with projecting now my scattered Ashes shall be collected together neither do I for that Reason take Care for an Vrn to enclose them I am ●atisfied that at the last Trumpet I shall rise with the same Individual Body I now carry about me tho' there may not then be one of the same Individual Atomes to make it up which are its present Ingredients For nei●her are they the same now as they were ●wenty years ago Yet I may be properly ●aid to have the same Individual Body at this Hour which my Mother brought forth into ●he World tho' it is manifest that there ●s so vast an Accession of other Particles since that Time as are enough to make Ten such Bodies as I had then Which implies such a perpetual Flux of the former as 't would be a Solaecism in Philosophy to think I have one of my Infant Atomes now left about me If after all this I may be still said to have the same Individual Body as I had then tho' there be not one of the same Individua● Atomes left in its Composition why may w● not assert the same of the Bodies we shal● have after the Resurrection Matter is on● and the same in all Bodies the Individuatio● of it the Meum and Tuum proceeds onel● from the infinitely different Forms which actuate it Thus when my Soul at the Resu●rection either by its own Energy or by th● Power of God and Assistance of Angels sha● be reinvested with a Body it is proper t● say it will be the same Individual Body have now tho' made up of Atoms which never before were Ingredients of my Comp●sition since not the Matter but the For● gives a Title to Individuation I am the more willing to believe this wi●● be the manner of our Resurrection becaus● I think it not Decorous to put the Ange● on the Drudgery of Scavengers as if it shoul● at that Day be their Employment to swee● the Graves and Channel-houses to sift th● Elements and take in all the Receptacles o● the Dead for Mens divided Dust Not th●● I think it impossible for God even this way

Wise and Skilful Agent When our Expectations are baulk'd and our Aims frustrated we cry 't was done by chance and think that 's all Whereas we ought to consider that God oftentimes delights to make our Wisdom Foolishness and thereby gives us caution not to trust our own Foresight since the Events of all things are in his Power and at his Disposal He will be Ey'd in his Providence and make Men know that the Success of all their Undertakings is at his Discretion That he is the Sole Governor of the World That he will be sought unto for his Blessing and that we must wait his Pleasure and ascribe the Glory of all to Him But this ought not to Encourage us in a Supine and Slothful Negligence That because God does all things according to the Good Pleasure of his Will we have nothing to do but expect he shou'd bring things about for Advantage and Satisfaction For tho' Grace loves to magnifie it self in the Weak and exerts its Efficacy in mean and contemptible Subjects yet that 's no Ground for us to stand Idle or sit whining and bewailing our Misfortunes and think God shou'd bear our burden himself No these Remarkable Efforts of the Divine Power are to Encourage our Stedfastness and confirm us in the belief of its undoubted Presence when our Designs and Endeavours are conformable It is Impertinent and Ridiculous to expect Relief from others when we are wholly unactive to procure it our selves We ought to make use of the best Means he affords us and then Resigning our selves up to him attend the Success If it be according to our Desires we must gratefully acknowledge and thank him for it If contrary we must in all Humility submit confessing his Wisdom infinitely to exceed ours and that he knows what is better for us than we our selves This is what Divinity teaches us and cou'd we be instructed by it might greatly advance our Peace and Tranquillity in this World This is a strain of Prudence I know Mankind can hardly be Skrew'd up to The Infirmity of Humane Nature is such that every Shock of unexpected Adversity makes it stagger VVe are ready to turn Recreants and yield the day to every puny Evil that unlook'd for attacks us 'T is well if we can support our Spirits and preserve our Courage against a fore-seen Danger but to be surpriz'd by a Misfortune is to be Overcome I am of Opinion the Combat would not be Difficult nor the Victory Uncertain were we but better acquainted with our selves and knew our own strength and how to apply our selves to the Work Some torment themselves with Distracting Apprehensions aforehand and doubly possess their Misery in Reality and Fancy Others immediately sink under the Weight as soon as they feel it on their Shoulders Others fly out into Despair as if the World were at an End and they were never to see a good Day again For my part as I cannot altogether boast of Insensibility under my afflictions at present so neither can I complain of being too Apprehensive of them at distance I can see the Cloud gathering without much Consternation and comfort my self with this that perhaps some Wind or other may blow it away or I am not Infallibly sure it shall break on my Head I shall have enough of it whenever it comes and do not so much provide to avoid it as consider of what Importance it may be whether I escape it or no. Perhaps 't is my Fault but I am willing to indulge it I have no other Means I can consider it without too much concern I approach it without Horror I bring it home to my self and treat with it as Present when perhaps it may never come to pass I Inure my self to it and harden my self in it by which means it becomes familiar to me That when it overtakes me I claim acquaintance with it This dulls the Edge and blunts the Sting of an Affliction which otherwise it may be I should never be able to sustain But let us Examine Reason and see what Arms she can furnish us with for our Defence against these Violent Assaults She would in a great measure do our Business for us could we take her advice and were there not private Enemies within that compel us to Surrender before we try our Strength If our Passions were Disarmed and Subdued and brought into Obedience to Reason we might maintain our Ground with less Difficulty and bid Defiance to Fortune This ought to be the Subject of our Courage In this we shall appear more than Conquerors Let us stop these beginnings and our Business is soon done Nothing in Nature can be more Tumultuous and Irregular than our own Passions And with what Face can any Man pretend to withstand the sudden and violent attempts of Fortune that has no Guard against the inward and unruly motions of his own Soul Whither do we see some People hurried by the precipituous Streams of Anger Love Hatred c. even upon a bare Apprehension and Jealousie without the least Discovery of Cause or Motive I have seen the Accidental breaking of a Glass the loss of a Groat transport some to such a Degree that they could hardly Compose and Recover themselves for six hours after They fall foul upon all without Distinction all Company must be Disturb'd where-ever they come 't is impossible to give a calm uninterrupted answer to any thing that is ask'd them They Stamp Stare Burn Rave Fret Roar as if the Day of Judgment was at hand and they were a going Quick to Pluto Wherefore do you wring your Hands Why are those Tears Why look you so Discontented You have lost your best Friend A dear Relation You are afraid you shall be Poor The Wheel is come upon you You cannot see how your Estate will hold out and know not how to Live when that is gone Poor Wretch The plain truth is you have lost your Reason What is become of your Religion your Faith your Confidence Is this the upshot of all your talk of relying on Providence of trusting God Do you not Belye your selves Is he not Able Is he not Willing Why are you not Calm Why are you not Quiet They may talk as long as they please but it must be somewhat more than a few fine Words and patherical Expressions that must convince me of the sincerity of their Profession who Distrust Providence upon every slender occasion Are not these brave men think you Grace delights to Accompany a Vigorous and Active Soul and carries it out to perform Atchievements beyond its own strength and above its hopes but unless our Endeavours comport with our Words Providence disdains us as unworthy of his Care What does that Souldier deserve that brags of singly Conquering whole Armies and turns his Back at the first Charge nay runs away perhaps before the Enemy is in view thro' a slavish despair of his own ability to resist Our whole Life is a Warfare