Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	dear_a	keep_v	page_n	2,249	5	9.9704	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71177	Symbolon theologikon, or, A collection of polemicall discourses wherein the Church of England, in its worst as well as more flourishing condition, is defended in many material points, against the attempts of the papists on one hand, and the fanaticks on the other : together with some additional pieces addressed to the promotion of practical religion and daily devotion / by Jer. Taylor ...	Taylor, Jeremy, 1613-1667.	1674 (1674)	Wing T399; ESTC R17669	1,679,274	1,048

Quest. Whether without all danger of Superstition or Idolatry we may not render Divine worship to our Blessed Saviour as present in the Blessed Sacrament or Host according to his Humane Nature in that Host Answ. We may not render Divine worship to him as present in the Blessed Sacrament according to his Humane Nature without danger of Idolatry Because he is not there according to his Humane Nature and therefore you give Divine worship to a Non Ens which must needs be Idolatry For Idolum nihil est in mundo saith S. Paul and Christ as present by his Humane Nature in the Sacrament is a Non Ens for it is not true there is no such thing He is present there by his Divine power and his Divine Blessing and the fruits of his Body the real effective consequents of his Passion but for any other Presence it is Idolum it is nothing in the world Adore Christ in Heaven for the Heavens must contain him till the time of restitution of all things And if you in the reception of the Holy Sacrament worship him whom you know to be in Heaven you cannot be concerned in duty to worship him in the Host as you call it any more than to worship him in the Host at Nostre Dame when you are at S. Peter's in Rome for you see him no more in one place than in another and if to believe him to be there in the Host at Nostre Dame be sufficient to cause you to worship him there then you are to do so to him at Rome though you be not present for you believe him there you know as much of Him by Faith in both places and as little by sense in either But however this is a thing of infinite danger God is a jealous God He spake it in the matter of external worship and of Idolatry and therefore do nothing that is like worshipping a mere creature nothing that is like worshipping that which you are not sure it is God and if you can believe the Bread when it is blessed by the Priest is God Almighty you can if you please believe any thing else To the other parts of your Question viz. Whether the same body be present really and Substantially because we believe it to be there or whether do we believe it to be there because God hath manifestly revealed it to be so and therefore we revere and adore it accordingly I answer 1. I do not know whether or no you do believe Him to be there really and Substantially 2. If you do believe it so I do not know what you mean by really and Substantially 3. Whatsoever you do mean by it if you do believe it to be there really and Substantially in any sence I cannot tell why you believe it to be so you best know your own reasons and motives of belief for my part I believe it to be there really in the sence I have explicated in my Book and for those reasons which I have there alledged but that we are to adore it upon that account I no way understand If it be Transubstantiated and you are sure of it then you may pray to it and put your trust in it and believe the Holy Bread to be coeternal with the Father and with the Holy Ghost But it is strange that the Bread being consecrated by the power of the Holy Ghost should be turn'd into the substance and nature of God and of the Son of God if so does not the Son at that time proceed from the Holy Ghost and not the Holy Ghost from the Son But I am ashamed of the horrible proposition Sir I pray God keep you from these extremest dangers I love and value you and will pray for you and be Dear Sir Your very affectionate Friend to serve you JER TAYLOR March 13. 1657 8 THE END THE TABLE THough the whole Volume consists of divers Tractates of several Titles yet because one course or order of numbers runs through all the pages till you come to pag. 1070 where begins the Discourse of Confirmation and a new account of 70 pages more reaching to the end of all therefore it was not necessary to trouble this Index with the several Titles of the Books and Discourses Where then the number of the page has the letter b with it as it has for no more then 70 of the last pages the Reader is referred to the Book of Confirmation and the Discourse of Friendship c. But where the number of the page hath not that letter with it he is directed to the rest of the Volume Note also that n stands for the marginall number and ss sect § stands for the Section in those parts of the Volume that are so divided A. Absolution OF the forms of it that have been used page 838 num 53. In the Primitive Church there was no judicial form of absolution in their Liturgies 837 n. 50 52. and 838 n. 54. Absolution of sins by the Priest can be no more then declarative 834 n. 41. and 841 n. 58. The usefulness of that kind of absolution 841 n. 59. Judicial absolution by the Priest is not that which Christ intended in giving the power of remitting and retaining sins 837 n. 50. and 841 n. 60. Absolution Ecclesiastical 835 n. 44. Attrition joyned with Priestly absolution is not sufficient for pardon 842 n. 62 64.830 n. 33. The Priest's power to absolve is not judicial but declarative onely 483. A Deacon in the ancient Church might give absolution 484. The Priest's act in cleansing the Leper was but declarative 483 486. The promise of Quorum remiseritis is by some understood of Baptism 486. Absolution upon confession to a Priest does not make Attrition equal to Contrition 842 n. 62 64. The severity of the Primitive Church in denying absolution to greater criminals was not their doctrine but their discipline 805 n. 21. Accident What is the definitive notion of it 236 sect 11. Acts. The usuall acts of repentance 845 n. 74. To communicate in act or desire are not terms opposite but subordinate 190 sect 3. What repentance single acts of sin require 646 n. 43. A single act of sin is cut off by the exercise of the contrary vertue 647 n. 45. A single act of vertue is not sufficient to be opposed against a single act of Vice 647 n. 46. How a single act of sin is sometimes habitual 648 n. 49 50. Some acts of sin require more then a moral revocation or opposing a contrary act of vertue in repentance 648 n. 50. Single acts of sin without a habit give a denomination 641 n. 25. Book of Acts Apostles Chap. 13.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 780 n. 28. and 835 n. 44. Adam Concupiscence is not wholly an effect of his sin 752 n. 11. How we can be liable to the punishment of his sin when we were not guilty of it 752 n. 12. How we are sinners in Adam ibid. The effect of his fall upon

because Friendship is that by which the world is most blessed and receives most good it ought to be chosen amongst the worthiest persons that is amongst those that can do greatest benefit to each other and though in equal worthiness I may chuse by my eye or ear that is into the consideration of the essential I may take in also the accidental and extrinsick worthinesses yet I ought to give every one their just value when the internal beauties are equal these shall help to weigh down the scale and I will love a worthy friend that can delight me as well as profit me rather than him who cannot delight me at all and profit me no more but yet I will not weigh the gayest flowers or the wings of Butterflies against Wheat but when I am to chuse Wheat I may take that which looks the brightest I had rather see Thyme and Roses Marjoram and July-flowers that are fair and sweet and medicinal than the prettiest Tulips that are good for nothing And my Sheep and Kine are better servants than Race-horses and Greyhounds And I shall rather furnish my Study with Plutarch and Cicero with Livy and Polybius than with Cassandra and Ibrahim Bassa and if I do give an hour to these for divertisement or pleasure yet I will dwell with them that can instruct me and make me wise and eloquent severe and useful to my self and others I end this with the saying of Laelius in Cicero Amicitia●non debet consequi utilitatem sed amicitiam utilitas When I chuse my friend I will not stay till I have received a kindness but I will chuse such an one that can do me many if I need them But I mean such kindnesses which make me wiser and which make me better that is I will when I chuse my friend chuse him that is the bravest the worthiest and the most excellent person and then your first Question is soon answered To love such a person and to contract such friendships is just so authorized by the principles of Christianity as it is warranted to love wisdom and vertue goodness and beneficence and all the impresses of God upon the spirits of brave men 2. The next inquiry is How far it may extend that is by what expressions it may be signified I find that David and Jonathan loved at a strange rate they were both good men though it happened that Jonathan was on the obliging side but here the expressions were Jonathan watched for David's good told him of his danger and helped him to escape took part with David's innocence against his Father's malice and injustice and beyond all this did it to his own prejudice and they two stood like two feet supporting one body though Jonathan knew that David would prove like the foot of a Wrestler and would supplant him not by any unworthy or unfriendly action but it was from God and he gave him his hand to set him upon his own throne We find his parallels in the Gentile stories young Athenodorus having divided the estate with his Brother Xenon divided it again when Xenon had spent his own share and Lucullus would not take the Consulship till his younger brother had first enjoyed it for a year but Pollux divided with Castor his immortality and you know who offer'd himself to death being pledge for his friend and his friend by performing his word rescued him as bravely And when we find in Scripture that for a good man some will even dare to die and that Aquila and Priscilla laid their necks down for S. Paul and the Galatians would have given him their very eyes that is every thing that was most dear to them and some others were near unto death for his sake and that it is a Precept of Christian charity to lay down our lives for our brethren that is those who were combined in a cause of Religion who were united with the same hopes and imparted to each other ready assistances and grew dear by common sufferings we need enquire no further for the expressions of friendships Greater love than this hath no man than that he lay down his life for his friends and this we are oblig'd to do in some Cases for all Christians and therefore we may do it for those who are to us in this present and imperfect state of things that which all the good men and women in the world shall be in Heaven that is in the state of perfect friendships This is the biggest but then it includes and can suppose all the rest and if this may be done for all and in some cases must for any one of the multitude we need not scruple whether we may do it for those who are better than a multitude But as for the thing it self it is not easily and lightly to be done and a man must not die for humour nor expend so great a Jewel for a trifle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Philo we will hardly die when it is for nothing when no good no worthy end is served and become a Sacrifice to redeem a foot-boy But we may not give our life to redeem another unless 1. The party for whom we die be a worthy and an useful person better for the publick or better for Religion and more useful to others than my self Thus Ribischius the German died bravely when he became a Sacrifice for his Master Maurice Duke of Saxony Covering his Masters body with his own that he might escape the fury of the Turkish Souldiers Succurram perituro sed ut ipse non peream nisi si futurus ero magni hominis aut magnae rei merces said Seneca I will help a dying person if I can but I will not die my self for him unless by my death I save a brave man or become the price of a great thing that is I will die for a Prince for the Republick or to save an Army as David expos'd himself to combat with the Philistin for the redemption of the host of Israel and in this sence that is true Praestat ut pereat unus quàm Vnitas better that one perish than a multitude 2. A man dies bravely when he gives his temporal life to save the soul of any single person in the Christian world It is a worthy exchange and the glorification of that love by which Christ gave his life for every Soul Thus he that reproves an erring Prince wisely and necessarily he that affirms a fundamental truth or stands up for the glory of the Divine Attributes though he die for it becomes a worthy sacrifice 3. These are duty but it may be Heroick and full of Christian bravery to give my life to rescue a noble and a brave friend though I my self be as worthy a man as he because the preference of him is an act of humility in me and of friendship towards him Humility and Charity making a pious difference where Art and Nature have made all equal Some have fancied other measures of