Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66095	Divine meditations. Written by an honourable person. Whereto is adjoyned, a determination of the question, whether men ought to kneele at the receipt of the Holy Communion. And an essay of friendship	Wake, Isaac, Sir, 1580?-1632.	1641 (1641)	Wing W226B; ESTC R219891	35,999	169

amongst Men is most excellent that can adde to his own Essence another of equall worth For as wee hold him richer that hath a pound of Gold then he that hath so much Silver and if a man did enjoy all Treasures and the full power over all the world so that he might justly call all the World his own we should justly thinke this Man rich for possessing so many precious things yet since there is somwhat that is of more Excellence then all the World which is Man he that fully injoyes a man is richer than hee that enjoyes all the World To enjoy a man is either to have a Slave or Servant of which the first gives a man power over him for Feare and the second for Reward And yet the power that a man hath over either of these is not over the man but over the Body of the Man For neither feare of punishment can tie a slave from disobedient thoughts nor hope of reward oblige a servant to perfect Obedience in his Heart and Will because neither those offences can be punished nor those deserts rewarded which are impossible to be knowne Hee hath onely obtaind this perfection of adding to his essence who enjoyes a Friend and hath gaind absolute power over the Affections of another man So that by the order of Nature and the World a man is really * Siracides 6.15 richer and happier that hath a firme Friend then hee that enjoyes all things else that the World can afford him But as a Lute must have the Wood well seasond The chiefe ground of our Love ought to be Gods Image in men consisting in goodnes and godlinesse which divine Loadstone may justly draw our Affection and the Frame joynd together and perfected before it have strings put to it and before it can make the harmony for which it selfe was made So a man must have his Affections seasond his Passions temperd and all himselfe perfected with Vertue before he is capable of the fulnesse of that contentment which is receiv'd by perfect friendship The perfection of friendship consists in a strong confederation and an absolute Union between mens desires and affections So that whatsoever one desires and affects is equally affected and desir'd by the Other This Union can be betweene none but vertuous men Novicious person can be a perfect friend Yet the best have very many infirmities I am 3.2 which how they are to bee borne with See Rom. 15 1 2 3. For the Generall way of vertue is but One in which al men agree which travell out the Iourney of their life in this way But there are infinite wayes of vice which differ and disagree as much one from another in particular as they doe in generall from Vertue Friendship is indeed it selfe a vertue and the perfectest or rather the perfection and combination of all other Vertues and as it is a vertue so it is obtaind by industry No men are borne friends Brothers and those between whom there is a neere consanguinitie are borne with a greater disposition to it then strangers But that which makes a friendship is Conversation where first there is a mutuall liking of one anothers persons because they like what one another saith or doth and afterwards continuance of conversation and mutuall kindnesse and perpetuity * True Amity is operative and permanent of agreement bring things to that passe that as at first the men were liked for what they said or did so at last the speeches and Actions shall be liked because they are spoken or done by these men Out of this There are 3. degrees in Love or Amity 1. Affection to the Beloved 2. Defire of conjunction or converse 3. Complacence or Contentment which is ultimus actus amoris there grows a desire of imitating one another and a desire of putting those things in practise themselves which they did so well like in another till at last they become as it were two peeces cut out of one cloath And as they grow in likenesse of disposition they must necessarily increase in friendship For that vertue and Discretion which whilst it was a stranger to them pleasd them so well must needs much more delight them when they finde that they are inwardly acquainted with it in their owne Practise Friendship a sacred Bond and fraternall League the Violation whereof is hainous impiety A wound from a friend being a double Wound And in Conclusion the Men will grow to bee but One man and will esteem themselves so and each friend will desire and endeavour to bring the same things to passe and with the same Industrie for his friend as for himselfe and will bee equallie carefull for his Friends Reputation Estate Life and Contentment as of his owne When it comes to this it is Friendship All the rest is but familiar acquaintance and Well-wishing and a good opinion I suppose the Generall and Positive Rule of all those things which concerne friends as they stand in mutuall Relation one towards another to bee that in every Occasion that is offerd a friend to doe or say any thing as a friend hee ought in Reason * For a true friend is to be reputed a second Selfe to examine what he ought to doe or say if it were his owne case and just so and no otherwise he ought to doe and speake concerning his friend Out of this Generall discourse we may grow to particular conclusions First since a Friend is more precious then all things in the World that a man can possesse besides a man ought to value more his Friend then either his estate or preferment or any other * Hence it followes that base Lucianists complotting by Sycophantike practises to rob a man of his true friend are the most perilloūs pernicious Theeves in the World See Solomons description of them Pro. c. 6. v. 16 19. and Pro. 16.28 Worldly things that he can pretend to Secondly since one friend is the Essentiall part of the other and two friends are united in one individuall essence of frindship if this essence be once dissolv'd by the utter dissolution of their friendship I hold it in the course of Nature as possible a thing for a soule to returne to a body that it hath forsaken and informe it againe as for a perfect friendshippe once broken to be restor'd to his former Perfection And if at any time such a thing happen I shall esteeme it a miracle The impossibility of recovery of so precious a Iewell being once lost is another Argument why a Man that is once so happie as to enjoy it should be * Friendship is fine but brittle stuffe and in these dayes a very casuall commodity defeazible on light occasions and sinister suggestions of Viperous Tongues Mat. 24.12 carefull to preserve it And since mens affections which before were different are united and made one by friendship a man ought to consider what hee would expect from his