Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	affection_n	love_n	soul_n	780	5	4.7839	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43108	Anthropōlogia, or, A philosophic discourse concerning man being the anatomy both of his soul and body : wherein the nature, origin, union, immaterality, immortality, extension, and faculties of the one and the parts, humours, temperaments, complexions, functions, sexes, and ages respecting the other are concisely delineated / by S.H.	Haworth, Samuel, fl. 1683.	1680 (1680)	Wing H1190; ESTC R28065	83,471	253

Intellect The Will by Plato is defined The Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Desire with right Reason or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rational Appetite The Action of the Will is two-fold the one consists in effectu the other cum affectu from which Distinction that Common Distribution of Voluntary Humane Actions into Elicit and Imperate had its Origin the Object of the Will is Good The Object of the Will good and that which terminates and bound● its Appetite finally is the chiefe● Good and last End The Conscience no distinct Faculty The Conscience is a Reflexion of the Understanding upon Man's Actions together with a Sentencing them to be either Good or Evil according to those unquestionable Pinciples already received Dr. Ames or it is the judgment of man concerning himself as it is subjected to the Judgment of God So that properly the Conscience is no distinct Faculty from the Understanding this is that Prov. 22.27 Search that which is made by that Candle of the Lord in the lower parts of the Belly It is called a Judgment that thereby it may be distinguished from a naked Apprehension of the Truth for it always contains in it a firm consent and we do not take Judgment here for an Habitual only but also for an Actual Judgment The Affections not distinct from the Will The Affections also do not properly make a distinct Faculty from the Will the Voluntas in affectu or the ellicit root thereof God being the Object of the Will having many Kinds and Degrees according to the different manner of the Souls consideration of it it excites different Affections in the Will and first of all when any thing good or convenient or at least so apprehended by us to be is represented to us it presently excites in us the Passion or Affection of Love to it Cartes that we prosecute it with a desire that it may either be united to us or remain with us but on the contrary when any evil or noxious thing is exposed to us it immediately stimulates us to Hatred the opposite Affection to Love as it is an Affection of Union with present Good is often joyned Joy and to Hatred Sadness and when there is a full and perfect possession of this desired Good then there is pure Love and solid and sincere Rejoycing but when there is not a perfect Fruition of the thing beloved then Desire is joyned with Love and Sadness is mixed with Rejoycing Likewise with a desire of Absent good there is mixed Hope and Fear according to the probability of a good or evil Event Issue Effect or Consequence of the matter which Hope if it be very great is called Faith and Confidence but when small or no hope is mixed with abundance of fear it degenerates into those spurious Affections of Unbelief and Despair These Affections especially Love and Desire do vary and differ much according to the Opinion we have of the value of the Object for when the intrinsic or inward perfection and pulchritude of the Object is only look'd upon then there is a Love of Complacency and the Object is properly said to please to this is opposed an Aversion from an Object by the consideration of the contrary Imperfection and Deformity but when we consider of this Perfection as convenient for our selves and see it agreeable with our Nature How Love is caused its several kinds this Love of Complacency is turned into a Love of Concupiscence which is another Affection of the Soul and properly another kind of Love Again When the Lover hath a less esteem of the Object than of Himself there thence ariseth a simple Propension which is called Benevolence Thus we love a Flower or Bird c. When we love an Object equally with our selves thence springs Friendship and Charity and such is the Love of Parents to Children and Conjugal Relations one to another but when there is a higher Valuation of the Object than of our Selves as we all ought to have of God our Prince City Countrey Parents and Friends that are ●eminent in Vertue and Merits this kind of Love is called Devotion Among all the Affections and Passions of the Soul Love bears sway Love the chief Affection of the Soul for the several Affections of the Will are but various Forms and Shapes of Love which gives swift Wings and strong Legs to the Soul to pursue what it loves There is no Affection of the Soul but Love hath it at command the Will governs all inferiour Faculties of the Soul but she is governed by Love Plato makes Love to be the great Hero that governs the World so universal is its Empire and Dominions If the Object beloved be absent then Love fixes the Will with ardent desires after it if the Absence be attended with Difficulties or Affronts than Love goes forth by Anger and Fear to conflict therewith and Hope with Courage for the attaining the Object beloved If the Good be present then Love embraceth it with Complacence and Delight if lost then it bewails its loss with Sorrow and according to the Nature and Measure of the Love such will be the Nature and Measure of the other Affections that issue from it But we will say no more of the Affections The Memory The Memory is that Faculty of the Soul whereby it treasures up those things it hath received this is the Magazine of Notions it is the Souls grand Repository wherein it reconds its Riches and draws them forth according to Pleasure CHAP. IX Of the Parts of the Body HAving thus far considered Man in his more Sublime Superior and Coelestial Part we now descend to that Part which is Inferior and more Terrestrial viz. The Body And indeed it is not a Work much less difficult accurately to delineat● the Parts of the Body than to explicate the Nature of the Soul th● the manner of acquiring Knowledge in both these Parts is much different For the one is done by Profound Contemplation the other by Ocular Inspection the one by a Mental Notional Penetrateing into the Bowels of a Spirit the other by a● Actual and Manual Dissection of Bodies As for the Doctrine of the first which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pneumatology we have already handled it We come now to the Somatologio Part which is strictly called Anatomy Anatomy its Subject Anatomy then is a Science which hath the Body of any Animal for its Subject whether Terrestrial Volatile or Aquatile yet among the number of Animals the Body of Man is to be preferred both because of the Pefection of its Parts and because endless would be the Dissection of other Animals they being almost innumerable and likewise because of the incredible Conducement of Anatomizing Humane Bodies both for preserving and restoring the Health of Man But seeing the Bodies of Men defunct are not always at hand it hath been a Custom of Ancient standing even among the Learned to