Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	line_n	page_n	read_v	4,280	5	9.9304	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B03479	A discourse of friendship. By E.G. gent.	E. G., gent.	1676 (1676)	Wing G11A; ESTC R177287	95,537	184

the rest when Christ was in his passion where it might have been expected he should have been most watchful above any of the rest of the disciples yet we do not find that our Saviour takes any notice of this so as to reprove Iohn more than the rest and it is probable Christ may use more tenderness because of the relation though his want of watchfulness in such extremity of affairs seems a great fault in Iohn A friend never inclines to grieve the heart of him he dearly loves because the greater kindness the more wounding is any thing that looks like the contrary our Saviour was tender towards Iohn who happily could not have born a reproof without much heart breaking trouble because of his transcendent affection to his Lord. No person more considerate than our Lord who was compassion it self the man Christ Jesus was a man of bowels as we perceive by his lamenting over Ierusalem Luk 19. 42 48. yet we find that our Saviour was more compassionate to some than others according as his affections was set The Jews observed he wept for Lazarus when he was dead and why so because he loved him as appears by that passage in Iohn 11. 3. Lord him whom thou lovest is sick and we see by that passage of the young man in the Gospel that our Saviour could love a man for any worthy quality or moral aceommodation the text saith he looked upon him and loved him not that he saw his own image upon his heart for this he had not as is evident because he parted with our Saviour but saw reason in his witty answers which pleased our Saviour so that he gave him an outward commendation suitable to his superficiall acquirements Sixthly the constant communion between our Saviour and Iohn is another argument to prove the frendship Iohn was very rarely separated from our Lord before his death and after his riseing again while he was upon the earth Peter took notice that this disciple was following Christ after his ariseing from the dead and seems to be much concerned about him how he should be disposed of being to leave his dear Lord and thereupon makes this question to our Lord Lord what shall this man do as is he had said our losse is great but his much greater as indeed it was Iohn 21. 22. our Saviours answer seems to check Peters curiosity If I will that he tarry till I come what is that to thee The methods of kindness between Christ and Iohn was not fit to be enquired into as is evident by our Saviours more than tacite rebuke to Peter It is most probable that Iohn saw our Saviour before any of the rest aster his resurrection because he came with him when our Lord appeared to them for Peter takes special notice Iohn 21. 20. that he saw that disciple following our Saviour by which it is evident he was not among them and it is observable that Iohn is seldom called by the disciples or known by any other denomination but these viz. the other disciple or the disciple whom Jesus loved I conceive the disciples might so srequently give him those titles either as titles of honour to signify the relation in which he stood to our Lord or because it pleased our Saviour that his affections to I●hn should be observed and taken notice of probably that a suitable respect might be given unto him as the friend of Christ for our Saviour was not ashamed to own this relation but publickly upon the crosse signified it to men and angels as will appear further in the seventh and last particular but I submit to better judgments in this matter and only give my notion of it and what seems most rational to me but this is evident our Saviour and Iohn had much communion they were still together in his transfiguration conversation and communication he never left our Saviour while on earth you shall find him in the garden and in the high-priests hall where Peter denyed him in the one and deserted him in the other he was with him at the crosse and at the sepulchre and no wonder that our Saviour delighted in the society of that person he would take into his bosom and Iohn was so improved by this communion with his Lord that he speaks and writes nothing but love and this will appear a great confirmation of the frendship if we compare it with the frendships between ingenious men Obferve and you shall find that when frendship is in reality it mightily sweetens the nature of those persons so that they cannot endure harshness and crossness but endeavour all things with all persons by love Men in their communication and conversation are as much as they are with whom they converse There are no arguments more pregnant to prove the dear and near communion and union between our Lord and Iohn than the strains of love that runs through all his writings by which we may judge of the intercourse between our Lord and him and what manner of expressions they were that passed between them in their particular acts of frendship Seventhly and lastly the last argument may be drawn srom our Saviours last act of frendship towards Iohn and were sufficient had there been no more to prove this frendship viz. his recommending his mother to Iohn when he was upon the crosse Iohn 19. 26. 27. and breathing out his last breath expressed in this last passage woman behold thy son and he said to the disciple whom he loved Beheld thy mother and from that hour that disciple took her to his own home you see here the union that was between our Saviour and Iohn they were brothers though the relation of brothers precisely considered do not make friends yet the relation of frends always makes brothers our Saviour by this charge to Iohn did imply thus much that though his mother had lost him she had a son still that was obliged to take a special care of her upon a double account partly in obedience to his dear master who had laid that command upon him but most especially by that tye of frendship that was upon him so he takes his last farewell of Iohn and his mother together expressing his natural affection towards the one his frendship towards the other There is no greater evidence of frendship than this the confidence dying persons have in their living frends and the trust they impose in them as to their dear and near relations and how secret soever friends may carry it in their lives yet at their death they declare to all the world who they take to be their most faithful friends when they commit their dearest relations to their charge and bestow their last breath upon them by a trembling farewell we do not read that our Saviour spake one word more after he had taken his solemn farewel of his mother and Iohn but this I thirst and It is finished Thus you see the frendship between our Saviour and Iohn clear'd I shall draw to a conclusion of this whole discourse only give me leave to add these few words which I hope will not be impertinent If frendship be the improvement of reason the happinesse of a sociable state the pleasure of our Lord then it is great pitty this relation and state of friendship is no more in credit in the world than it is especially among ingenious persons who seem to mistake this great case or think it too hard a task to accomplish First believe that it is attainable this is the first step towards it and that it is not a study too mean for the greatest prince in the world and which is more he can hardly be happy without it if he considers the directions he may have in his weighty affairs by the wisdom the safety he he may promise himself in the faithfulness the wonderful pleasure and delightful diversion he may enjoy in the society and integrity of a suitable friend I cannot believe but all persons serious and judicious must need ambition this capacity yet they do not all attain it being possibly crossed by accidents unfriendly and unreasonable in their endeavours after it the ways of vertue being strewed with thorns well if the way be not so grateful and easy as that which is sensual yet the end will be glory Let this qui●ken your endeavours to that end which will crown your action and when you have obtained perfection here you will set to your seal that this is true that you have found an experiment that can sweten you sorrows divide your griefs augment your comforts gratify your affections improve your religion and reason and that capacity whereby you may live the life of angels still contemplating things that are excellent while on earth and when you are dead your name shall be as a precious ointment powred forth sweet and pleasant to all posterity like Abel who being dead yet speaketh FINIS Errata PAge 7. line 3. for are reade is p. 8. l. 33. for some r. something p. 10. l. 14. for hath r. have p. 13. l. 17. for axes r. axis ibid. l. 31. for warmth r. warm p. 20. l. 17. for the r. this p. 22. l. 29. for as r. or p. 26. l. 12. for led r. are led p. 30. l. 23. for and r. too p. 31. l. 18. for live r. live to p. 46. l. 26. for reason it r. reason for it p. 48. l. 32. dele their p. 51. l. 2. for impudent r. imprudent p. 51. l. 14. for is r. are p. 65. l. 17. for that r. this ibid. l. 28. dele and. p. 69. l. 20. r. the iron to p. 89. l. 18. for that r. their p. 98. l. 9. for that r. who p. 115. l. 4. for so spend r. suspend ibid. l. 14. dele yet ibid. l. 33. for or r. are p. 120. l. 25. for and r. of p. 126. l. 2. adde are p. 131 l. 24. dele also p. 71. l. 10. for affectionate r. affection

that prudence and conveniency assigns them for the repairs of the body and lower appetite which may be so weary in attending upon the rational appetite that pleasure may seem a burthen because unseasonable and they may prefer a sleepy stupdity before the most grateful recreation and the reason seems to be this because sence cannot bear equal pace with reason the body with the minde wise men in their most eager pursuit of knowledge had evermore a due respect to the body which if impaired the minde could not make its returns either so pleasant or beneficial as before now it is the great designe of friends so to regulate their affairs that a general content shall be given both to sence and reason answerable to their respective capacity Society as it is necessary upon a moral account so it is most natural God himself preached this doctrine in paradice it is not good for man to be alone Adam was no other way unhappy Paradise with all its pleasure could not make up this want his sociable nature was not to be contented without it Adam was as perfect in his primitive state as any creature could possibly be look into his understanding and there you will finde perfect light into his will and their exact rectitude his affections all pure without any dross his body full of beauty and comeliness add hereunto his constant communion with God who treated him with no other terms but love and kindeness yet after all this the Lord as a further demonstration of his favour to Adam he assigns him a companion the proportionableness of which is signified in that commendation he gives the woman when he presents her to Adam saying she was a help-meet for him all this illustrates the pleasure of society If Adam in paradise wanted society that was happy in every thing else how pleasant must Frendship be to us that are happy in nothing else comparatively what complacency and delight must needs spring from a state so peculiarly free and pleasant I might speak much of the delight and satisfaction to be found in this regard but that I shall reserve to another place The Fourth and last thing promised by way of preparation to this great concern is this that there must be so much equality in the person capacity of Friends which will be commensurate and adequate in every thing material relating to this rclation and state of Frendship for the better directing our inquisition in this great case a method will be necessary I would explain my meaning here with all caution and circumspection that I might not be mis-understood because the intricacy of the whole Discourse lies in this particular First I do not mean by this equality such an absolute equality as will admit of no disparity that is almost impossible and certainly unnecessary Men cannot meet in this concern as lines in the eenter no man can perfectly understand the heights and depths of his own minde so as to make a certain estimate of them and it must needs be without the reach of any other as the accidents of life in some inferiour things may make a difference as to the outward state so the perfections of the minde though not contrary may be unequal and that because one man may and doth excell another in particular things and this is so far from causing a disgust that it promiseth singular advantage for as a worthy man is dissatisfied though he hath treasured up great things while they remain obscure so he is highly contented to part them between himself and his friend and no less is he delighted to see his own worth outvied by his friend for whatsoever the one possesseth the other cannot want no matter where the propriety is when the use is in both the trade that Friends drive is giving and receiving in order to a mutual satisfaction beside were this seeming disparity wanting friends would miss one of their great ends no man is loved for himself It were well if we could love God at that rate there is a vast expectation of profit and pleasure among Friends and much of their satisfaction lies in this exchanging value for value and hereby they are both gainers and this upon a double account First they add each to others treasure by some additional excellency and then to their content because its mutual It is no cause of quarrel that one excels another in worthy qualities the one never loseth by the others gain and then there is much more delight in submitting the reason and wills in the voluntary intercourses and acts of Frendship then can be any other way and that because there is more love expressed in those acts and the more of love is in any thing the more sweet gratifying and contenting it is But to come to particulars And here I shall endeavour to shew what are those inequalities that are absolute and can never be otherwise and then what inequality that is that may be dispensed with and taken up when prudence speaks it necessary That I may not in stead of explicating intricate this material concern I shall promise these Four things wherein this inequality is to be found and is so interwoven into the composition and condition of the persons that no prudence can take up First The inequality between a Prince and a slave a wise man and a fool persons of different perswasions in matters of religion and in the ●ast place that inequality that is in some Relations First A Prince cannot without too base a con●iscention and diminution of his honour take his ●ave into his bosome this is so great a disparity ●hat no prudence can ever take up this is both ●n unnatural and unreasonable condescention Secondly There can be no equality between ● wise man and a fool if a wise man cannot make ●rendship with a person that is grosly ignorant because of the disparity that there is between them in respect of their reason as I shall shew anon much less with him that is so far from great reason that he hath none at all fools can never be so equallized as to comport with men of competent reason much less with wise men their natures are made up of contradiction there is that madness wilfulness and folly in the one that cannot consist with that gravity wisdom and humility of the other as one can never be raised to any congruity with the other so the other can never be so depressed and degenerated as to bea● any proportion with him no such amity can stand with so great an inequality I need not use any further argument for the confirmation of this assertion Give me leave to speak a word to the supposition which is that men of high parts sublimated minds cannot be so equalized as to be made fit subjects for a Frendship with the ignorant Men eminent in vertue as they cannot in honour associate themselves with them that are vicious so they cannot in wisdom make alliance with