Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	day_n	holy_a	1,485	5	4.9570	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64030	The measures and offices of friendship with rules of conducting it : to which are added, two letters written to persons newly changed in their religion / by Jer. Taylor, D.D.; Discourse of the nature, offices and measures of friendship	Taylor, Jeremy, 1613-1667.	1657 (1657)	Wing T350; ESTC R41495	50,636	214

reason to be angry with an eternall light because we have a changeable and a mortall faculty But however do not think thou didst contract alliance with an Angel when thou didst take thy friend into thy bosome he may be weak as well as thou art and thou mayest need pardon as well as he and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theog that man loves flattery more then friendship who would not onely have his friend but all the contingencies of his friend to humour him 5. Give thy friend counsel wisely and charitably but leave him to his liberty whether he will follow thee or no and be not angry if thy counsel be rejected for advice is no Empire and he is not my friend that will be my Judge whether I will or no. Neoptolemus had never been honoured with the victory and spoiles of Troy if he had attended to the tears and counsel of Lycomedes who being afraid to venture the young man faine would have had him sleep at home safe in his little Island He that gives advice to his friend and exacts obedience to it does not the kindnesse and ingenuity of a friend but the office and pertnesse of a Schoolmaster 6. Never be a Judge between thy friends in any matter where both set their hearts upon the victory If strangers or enemies be litigants what ever side thou favourest thou gettest a friend but when friends are the parties thou losest one 7. Never comport thy self so as that thy friend can be afraid of thee for then the state of the relation alters when a new and troublesome passion supervenes ODERUNT quos METUUNT Perfect love casteth out feare and no man is friend to a Tyrant but that friendship is Tyranny where the love is changed into fear equality into empire society into obedience for then all my kindness to him also will he no better then flattery 8. When you admonish your friend let it be without bitternesse when you chide him let it be without reproch when you praise him let it be with worthy purposes and for just causes and in friendly measures too much of that is flattery too little is envy if you doe it justly you teach him true measures but when others praise him rejoyce though they praise not thee and remember that if thou esteemest his praise to be thy disparagement thou art envious but neither just nor kind 9. When all things else are equal preferre an old friend before a new If thou meanest to spend thy friend and make a gain of him till he be weary thou wilt esteeme him as a beast of burden the worse for his age But if thou esteemest him by noble measures he will be better to thee by thy being used to him by triall and experience by reciprocation of indearments and an habituall worthiness An old friend is like old wine which when a man hath drunk he doth not desire new because he saith the old is better But every old friend was new once and if he be worthy keep the new one till he become old 10. After all this treat thy friend nobly love to be with him do to him all the worthinesses of love and fair endearment according to thy capacity and his Bear with his infirmities till they approch towards being criminal but never dissemble with him never despise him never leave him * Extra fortunam est quicquid donatur amicis Quas dederis solas semper habebis opes Mart. l. 5. ep 43. Et tamen hoc vitiū sed non leve sit licet unū Quod colit ingratas pauper amicitias Quis largitur opes veteri fidoque sodali ep 19. Give him gifts and upbraid him not † Non bellè quaedam faciunt duo sufficit unus Huic operi si vis ut loquar ipse tace Crede mihi quamvis ingentia Postume dones Authoris pereunt garrulitate sui ep 53. and refuse not his kindnesses and be sure never to despise the smallness or the impropriety of them Confirmatur amor beneficio accepto A gift saith Solomon fasteneth friendships for as an eye that dwels long upon a star must de refreshed with lesser beauties and strengthened with greens and looking-glasses lest the sight become amazed with too great a splendor so must the love of friends sometimes be refreshed with material and low Caresses lest by striving to be too divine it becomes less humane It must be allowed its share of both It is humane in giving pardon and fair construction and openness and ingenuity and keeping secrets it hath something that is divine because it is beneficent but much because it is eternal THE END TWO LETTERS TO PERSONS Changed in their RELIGION A Copy of the First Letter written to a Gentlewoman newly seduced to the Church of Rome M. B. I Was desirous of an opportunity in London to have discoursed with you concerning something of nearest concernment to you but the multitude of my little affairs hindred me and have brought upon you this trouble to read a long Letter which yet I hope you will be more willing to do because it comes from one who hath a great respect to your person and a very great charity to your soul I must confesse I was on your behalf troubled when I heard you were fallen from the Communion of the Church of England and entred into a voluntary unnecessary schism and departure from the Lawes of the King and the Communion of those with whom you have alwayes lived in charity going against those Lawes in the defence and profession of which your Husband died going from the Religion in which you were Baptized in which for so many years you lived piously and hoped for Heaven and all this without any sufficient reason without necessity or just scandall ministred to you and to aggravate all this you did it in a time when the Church of England was persecuted when she was marked with the Characterismes of her Lord the marks of the Crosse of Jesus that is when she suffered for a holy cause and a holy conscience when the Church of England was more glorious then at any time before Even when she could shew more Martyrs and Confessors then any Church this day in Christendome even then when a King died in the profession of her Religion and thousands of Priests learned and pious men suffered the spoiling of their goods rather then they would forsake one Article of so excellent a Religion So that seriously it is not easily to be imagined that any thing should move you unlesse it be that which troubled the perverse Jewes and the Heathen Greek Scandulum crucis the scandall of the Crosse You stumbled at that Rock of offence You left us because we were afflicted lessened in outward circumstances and wrapped in a cloud but give me leave only to reminde you of that sad saying of the Scripture that you may avoid the

of men there are I hope and charitably suppose many pious men that love God and live good lives yet there are very many doctrines taught by your men which are very ill Friends to a good life I instance in your Indulgences and pardons In which vitious men put a great confidence and rely greatly upon them The doctrine of Purgatory which gives countenance to a sort of Christians who live half to God and half to the world and for them this doctrine hath found out a way that they may go to Hell and to Heaven too The Doctrine that the Priests absolution can turn a trifling repentance into a perfect and a good and that suddenly too and at any time even on our death-bed or the minute before your death is a dangerous heap of falshoods and gives licence to wicked people and teaches men to reconcile a wicked debauched life with the hopes of Heaven And then for penances and temporal satisfaction which might seem to be as a plank after the shipwrack of the duty of Repentance to keep men in awe and to preserve them from sinking in an Ocean of Impiety it comes to just nothing by your doctrine for there are so many easie wayes of Indulgences and getting Pardons so many con-fraternities stations priviledg'd Altars little Offices Agnus Dei's amulets hallowed devices swords roses hats Churchyards and the fountain of these annexed indulgences the Pope himself and his power of granting what and when and to whom he list that he is a very unfortunate man that needs to smart with penances and after all he may choose to suffer any at all for he may pay them in Purgatory if he please and he may come out of Purgatory upon reasonable terms in case he should think it fit to go thither So that all the whole duty of Repentance seems to be destroyed with devices of men that seek power and gain and find errour and folly insomuch that if I had a mind to live an evil Life and yet hope for Heaven at last I would be of your religion above any in the world But I forget I am writing a Letter I shall therefore desire you to consider upon the premises which is the safer way For surely it is lawfull for a man to serve God without Images but that to worship Images is lawfull is not so sure It is lawfull to pray to God alone to confesse him to be true and every man a liar to call no man Master upon Earth but to relie upon God teaching us But it is at least hugely disputable and not at all certain that any man or society of men can be infallible that we may put our trust in Saints in certain extraordinary Images or burne Incense and offer consumptive oblations to the Virgin Mary or make vows to persons of whose state or place or capacities or condition we have no certain revelation we are sure we doe well when in the holy Communion we worship God and Jesus Christ our Saviour but they who also worship what seems to be bread are put to strange shifts to make themselves believe it to be lawfull It is certainly lawfull to believe what we see and feel but it is an unnaturall thing upon pretence of faith to disbelieve our eyes when our sense and our faith can better be reconciled as it is in the question of the Reall presence as it is taught by the Church of England So that unlesse you mean to prefer a danger before safety temptation to unholinesse before a severe and a holy religion unlesse you mean to lose the benefit of your prayers by praying what you perceive not and the benefit of the Sacrament in great degrees by falling from Christs institution and taking half instead of all unlesse you desire to provoke God to jealousie by Images and Man to jealousie in professing a Religion in which you may in many cases have leave to forfeit your faith and lawfull trust unlesse you will still continue to give scandall to those good people with whom you have lived in a common Religion and weaken the hearts of Gods afflicted ones unlesse you will choose a Catechism without the second Commandment and a Faith that grows bigger or lesse as men please and a Hope that in many degrees relyes on men and vain confidences and a Charity that damns all the world but your selves unlesse you will doe all this that is suffer an abuse in your Prayers in the Sacrament in the Commandments in Faith in Hope in Charity in the Communion of Saints and your duty to your Supreme you must return to the bosome of your Mother the Church of ENGLAND from whence you have fallen rather weakly then maliciously and I doubt not but you will find the Comfort of it all your Life and in the Day of your Death and in the Day of Judgment If you will not yet I have freed mine own soule and done an act of Duty and Charity which at least you are bound to take kindly if you will not entertain it obediently Now let me adde this that although most of these objections are such things which are the open and avowed doctrines or practices of your Church and need not to be proved as being either notorious or confessed yet if any of your Guides shall seem to question any thing of it I will bind my selfe to verifie it to a tittle and in that sense too which I intend them that is so as to be an objection obliging you to return under the pain of folly or heresie or disobedience according to the subject matter And though I have propounded these things now to your consideration yet if it be desired I shall represent them to your eye so that even your self shall be able to give sentence in the behalf of truth In the mean time give me leave to tell you of how much folly you are guilty in being moved by such mock-arguments as your men use when they meet with women and tender consciences and weaker understandings The first is where was your Church before Luther Now if you had called upon them to speak something against your religion from Scripture or right reason or Universal Tradition you had been secure as a Tortoise in her shell a cart pressed with sheavs could not have oppressed your cause or person though you had confessed you understood nothing of the mysteries of succession doctrinal or personall For if we can make it appeare that our religion was that which Christ and his Apostles taught let the truth suffer what eclipses or prejudices can be supposed let it be hid like the holy fire in the captivity yet what Christ and his Apostles taught us is eternally true and shall by some means or other be conveyed to us even the enemies of truth have been conservators of that truth by which we can confute their errors But if you still aske where it was before Luther I answer it was there where it was after even in