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	speak_v	word_n	767	5	3.9356	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28444	The oracles of reason ... in several letters to Mr. Hobbs and other persons of eminent quality and learning / by Char. Blount, Esq., Mr. Gildon and others.	Blount, Charles, 1654-1693.; Burnet, Thomas, 1635?-1715. Archaeology philosophicae.; Gildon, Charles, 1665-1724.; H. B.	1693 (1693)	Wing B3312; ESTC R15706	107,891	254

done is none of these Indeterminate is that which is in our power and to which part soever it inclines will be true or false Pythagoras of Fate and Fortune says All the parts of the World above the Moon are governed according to Providence and from Order the Decree of God which they follow but those beneath the Moon by four Causes by God by Fate by our Election by Fortune For instance to go abroad into a Ship or not is in our Power Storms and Tempest to arise out of a Calm is by Fortune for the Ship being under water to be preserved is by the Providence of God Of Fate there are many Manners and Differences it differs from Fortune as having a Determination Order and Consequence but Fortune is spontaneous and casual as to proceed from a Boy to a Youth and orderly to pass through other degrees of Age happens by one manner of Fate There is also Fate of all Things in general and in particular the cause of this Administration As for Zeno and some other Philosophers I will in my next send you their Opinions till then I rest Yours to Command AN. ROGERS TO THE Right Honourable THE MOST INGENIOUS STREPHON Ludgate-Hill Feb. 7 th 1679 80. Concerning the Immortality of the Soul My LORD I Had the Honour Yesterday to receive from the Hands of an Humble Servant of your Lordship's your most incomparable Version of that Passage of Seneca's where he begins with Post mortem nihil est ipsaque mors nihil c. and must confess with your Lordship's Pardon that I cannot but esteem the Translation to be in some measure a confutation of the Original since what less than a divine and immortal Mind could have produced what you have there written Indeed the Hand that wrote it may become Lumber but sure the Spirit that dictated it can never be so No my Lord your mighty Genius is a most sufficient Argument of its own Immortality and more prevalent with me than all the Harangues of the Parsons or Sophistry of the Schoolmen No subject whatever has more entangled and ruffled the Thoughts of the wisest Men than this concerning our Future State it has been controverted in all Ages by Men of the greatest Learning and Parts We must also confess that your Author Seneca has not wanted Advocates for the Assertion of his Opinion nay even such who would pretend to Justifie it out of the very Scriptures themselves Ex. gr as when Solomon says Eccles. 7.12 Then shall the Dust return to Dust as it was and the Spirit to God that gave it And Eccles. 3.20 21. when he declares All go to the same place all are of dust and all turn to dust again Who knoweth the Spirit of Man that goeth upward and the Spirit of the Beast that goeth downward to the Earth Again Eccles. 3.19 when he tells us That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them both As the one dieth so doth the other yea they have all one Breath so that a Man hath no preeminence above a Beast Likewise to such who are desirous to know what their Friends are in the other World or to speak more properly their dead Friends know Solomon answers their inconsiderate Vtinam Eccles. 9.5 with these words The Living know they shall die but the Dead know not any thing Moreover others for the purpose cite that Passage of Luke 20.38 where it is said He is not a God of the Dead but of the Living All which Texts through the Weakness of Understanding have by some Men been misapplied as concurrent with the Anima Mundi of Pythagoras which has been since in great measure revived by Averroes and Avicenna although in one point they differ'd among themselves For that Averroes believed after Death our Souls return'd and mix'd with the common Soul of the World whereas Avicenna thought it a distinct● portion of the Anima Mundi which after our Deaths remain'd entire and separate till it met with some other Body capable of Receiving it and then being cloathed therewith it operated ad modum Recipientis Monsieur Bernier likewise gives us agreeable to Averroes an account of much the same Opinion held at this time by some of the Indians of Indostan whose Faith he Illustrates after this Manner They believe says he the Soul in Man's Body to be like a Bottle fill'd with Sea-water which being close stop'd and cast into the Sea tydes it up and down till by some Accident or other the unfaithful Cork or decrepit Bottle becomes disorder'd so as the Water Evacuates and Disgorges it self again into the common Ocean from whence it was at first taken Which agrees very well with what as Philostratus tells us lib. 8. chap. 13. Apollonius after his Death revealed to a Young Man concerning the Immortality of the Soul in these words as rendred from the Greek Est Anima immortalis incorrupta manebit Non tua res verum quae provides omnia Divae Quae velut acer equus corrupto corpore Vinclis Prosilit tenui miscetur flamine Caeli Cui grave servitium est atque intolerabile visum The Soul 's immortal and once being free Belongs to Providence and not to thee She like a Horse let loose doth take her flight Out of the Carcass and her self unite With the pure Body of the liquid Sky As weary of her former slavery But he among the Heathens who spake plainest and fullest of this matter was Pliny in his Natural History lib. 7 ch 4. where he writes to this purpose After the Interment of our Bodies there is great diversity of Opinions concerning the future state of our wandring Souls or Ghosts But the most general is this That in what condition they were before they were born men in the same they shall remain when dead forasmuch as neither Body nor Soul hath any more sense after our dying-day than they had before the day of our Nativity However such is the Folly and Vanity of men that it extendeth even to future Ages nay and in the very time of Death even flattereth it self with fine Imaginations and Dreams of I know not what after this Life For some crown the Soul with Immortality others pretend a Transfiguration thereof and others suppose that the Ghosts sequestred from the Body have sense Whereupon they render them honour and worship making a God of him that is not so much as a man As if the manner of mens Breathing differ●d from that of other Living Creatures or as if there were not to be found in the World many more things that live much longer than man and yet no man judgeth in them the like immortality But shew me if you can what is the Substance and Body of the Soul as it were by it self what kind of matter is it apart from the Body where lieth the Cogitation that she hath how is her Seeing how is her Hearing perform'd what toucheth she Nay what one