Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	brother_n	love_v	see_v	10,944	5	5.0158	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02643	The hunting of the fox: or, Flattery displayed The flatterers devise; a water-man looking one way, and rowing another, with this motto mel in ore, fel in corde. By H. H. Grayens.; Hunting of the fox.	Harflete, Henry, fl. 1653.	1632 (1632)	STC 12771; ESTC S117317	25,874	94

kindes of Foxes the Flatterer and the Slanderer of which my intent is to vnbourough only now the Fox-Flatterer Flattery is the subject of this ensuing discourse which doth object two things to your eye and consideration The 1 Definition 2 Distribution of Flattery 1 The Definition Flattery is a vice hardly discerned from friendship whereby a man with soft and smooth speeches seekes to get favour with a man for some worldly respect thereby the more easily to deceive him pretending what he intends not Give mee leave gentle Reader to open the definition of Flattery that I may in part open and rip vp the belly of the Fox-Flatterer The definition doth consist of two parts The 1 Genus 2 Differences 1. The Genus in this word Vitium it is a vice 1. It is a vice 1 The worst of vices And secondly 2 infectious 3 hurtfull 4 fawning 5 scoffing Vice First A Vice or peccatum a sinne so Aquinas calls it For according to the judgement of Devines it is a sinne against the ninth Commandement A flatterer beares false witnesse against his neighbour Now a man may beare false witnesse two wayes either first privately by himselfe or secondly publiquely before the Magistrate Flattery and slandering are two members of private bearing false vvitnesse a slanderer beares false witnesse to a man against others a flatterer beares vvitnesse to a man against himselfe ●…his ●…a granted proposition it needes no greater amplification so that it is as Tacitus saith Vetus in republica malum It is an olde evill in the Common-wealth and no vices like to old vices and as it is vetus so it is vitiosum a vitious evill for it is first vitiorum pessima 1. The worst of vices And that in 3. respects propter 1 Simulationem virtutū 2 Odium a deo ab homine 3 Conservationē vitiorū First it is the worst of vices because it counterfeits all vertues Vice is made vertues Ape in a flatterers practise It is his intent Virtutem non colere sed vitia colorare as S. Bernard saith Not to embrace vertue with a good intention but to paint over vice vvith a faire complexion For every vice takes his colours or his instigations from him and his greatest exploits are either to further vice or to smother it He is like vnto the Camelion apt to all objects capable of all colours who clokes hate with holines ambition with good government and flattery with eloquence yet whatsoever he pretends is dishonesty for as a Camelion hath all colours save white so hath hee all points save honesty 2. It is the worst of vices because it is hated both of 1 God 2 Man Man cannot abide him because he doth a little professe amity to man God cannot endure him because hee doth no more but professe it Because hee weares Gods livery of true amity the world daignes not to be his mother and because his heart is fallacious and sinne-wedded God meanes not to be his Father A touch of these And first he is Hated of God The Scripture tells vs the Lord hates evill and the Psalmographer assures vs that the flatterer harbours an evill heart Psal. 41. 7. God then cannot chuse but hate him for if flattery were not evill it could not be the object of hatred for nothing can bee hated but evill or that which is esteemed so at the least according to the Moralist Odium est quo voluntas resilit ab objecto disconuenienti vel vi disconuenienti Hatred is the turning of the concupis●…ible appetite from that which is evill or esteemed euill Now God doth not hate flattery as an esteemed evill but as an absolute evill in it selfe 〈◊〉 The Schoole-men tell vs of a two-fold hatred in God There is a hatred 1 Negative 2 Positive 1. The negatiue hatred of God is two-fold 1 Negatio amoris 2 Displicentia rei The first is when God doth denie his love hee is said to hate so hee hated Esau before hee had done either good or evill The second is when sinne doth displease him causing him to turne away his wonted favour he is said to hate 2. The Positive hatred is d●…retum puniendi a decree in God to punish for when God doth punish man any way for sinne hee is said to hate the sinner now if God doth hate the flatterer what can hee expect but Gods displeasure and judgements vpon him for his false heart and whom God hates man cannot love and therefore 2. He is hated of man And why Because a flatterer pretends amity intends enmity Hee salutes his friend in his mouth with Ave or God keepe you when in his heart hee meanes Cave or The devill take you thus hee is amicus nomine ore inimicus re corde A friend in shew an enemie in deed Psal. 41. 5. and therefore worthy to bee hated of man vvho thus turnes enemy to man I may speake of the life of a flatterer vvhat Tully speakes of the life of a Tyrant Haec est vita Tyrannorum saith he adulatorum say I in qua nulla fides nulla charitas nulla stabilis benevolentiae potest esse fiducia omnia semper suspecta nullus locus est amicitiae In the life of a flatterer there can bee no faith no charity no sure benevolence all things are alwayes suspected there is no place of friendship And therefore he is worthy of hatred But me thinks I heare the flattering enemy inducing vs to subjection to the God of the word producing an obiection out of the word of God Backing it both with precepts affirmation and examples confirmation And first by precept Math. 5. 44. Wee must doe good to those that hate vs and love our enemies And 1 Ioh. 3. 15. and 1 Ioh. 2. ver 9. and 11. He that hateth his brother is a man-slayer And Leu. 19. 17. We ought not to hate our brother in our heart Secondly by example David loved those that hated him 2 Sam. 19. 6. And therefore wee ought not to hate the flatterer who is our brother To these I answere First there is a twofold love Amor rei personae The love of the 1 thing or action 2 person We must love the person of our enemie that hath wronged vs but wee must hate his ●…nfull actions wee must pray against their sinnes not persons 2 Sam. 15. 31. Acts 4. 29. Or secondly There is a two-fold hatred say the Schoole-men Odium 1 abominationis 2 inimicitiae The hatred of 1 abomination 2 enmitie With the hatred of abomination a man may hate or distast the evill or sinne done against God which is hatefull to God and hurtfull to his members as flattery is Secondly with the hatred of Enmitie a man may hate the person but how onely as he doth will or permit the punishment of the person because of the evill he hath committed so a Magistrate may will a man to bee punished Vt improbus sed

of these in his Doctrine For first hee did not carry the word of God in his mouth thereby to curry favour vvith men for 1 Thess. 2. 5. He vsed not flattering words Secondly hee seeked not profit His paines was not onely for gaines hee was none of those silver fishers that angle for the tributary fish with twenty-pence in her mouth he sought to get more soules to God not more money to his purse for Ver. 5. Hee vsed not a cloake of Covetousness It is a badge of a false Prophet to seeke his owne profit Ier. 6. 13. Thirdly he aymed not at Credit hee did not distribute the vvord to man thereby to purchase credit of man hee did not speake to man that man might speake to him as the people spake to Herod Vo●…Deinon hominis The voyce of God not of man hee desired not at last to come off with a great Hem and a Plaudite for vers 6. He ought not glory of men but a flatterer pleases both for favour gaine and credit The Minister must not preach pleasing doctrine lest hee turne flatterer Then pray what was Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee became all things to all men that by all meanes hee might gaine some I answere The flattering teacher and faithfull Preacher may both please but in different respects For first the flatterer in his doctrine pleases in the matter seeking placentia but a faithfull teacher doth please for the manner speaking truth placenter faithfully yet wisely to become with men Secondly the one doth please in dispendiumveritatis the other in compendium charitatis Thirdly one pleases propterse and that is a carnall pleasing the other propter deum and that is a Christian pleasing Fourthly the one pleases men in their sinnes the other seekes to please men by converting men from their sinnes Lastly the one doth please men for Gods sake and that is not to please men but God the other pleases men for the fleshes sake and that is not to please God but men Thus doth the flatterer sooth vp humour and please men in their sinnes and therefore they sinne to please men Would you have the Embleme of a flatterer I have read of Trochylus the little Wren of Egypt who doth picke the Crocodiles teeth whereby he doth feede himselfe this tickling and pleasing of the bird doth cause him to gape wide which Ichneumon the Rat of Pharaoh perceiving and taking her advantage by this meanes shooteth suddainly into the bowells of the Crocodile and eateth out his belly Thus doth that Preacher vvhich doth flatter men in their sinnes by pleasing and tickling Sermons hee humours men sleeping securely in their sinnes by which meanes hee makes open way for the devill to enter into the hearts of men hee is like to the Serpent in Paradise vvho tickled Eve to death vvith pleasing vvords Eris sicut Deus and like to the Camelion hee lives on the ayre of mens favours Ministers should preach in Love when ayming neither at favour nor reward reprehend sinne in his best friend but the flatterer doth otherwise hee seemes to have small charity in his heart when flattery sits in his mouth for flattery is contrary to Charity but how can that bee seeing all the vvhile hee pretends charity and it is so taken I answere that flattery in a private man or publike Minister may bee considered three wayes ratione 1. materiae 2. intentionis 3. modi loquendi 1. In regard of the matter when a Minister or other man seemes to praise anothers sinne this is flattery but you will say Est procul à nobis populi laudatio ●…ulpa It is so then what meanes those hyperboles at the last funeralls of a lost friend when wee shall heare the dead raised and praised even ad astra as though there were none left living to parallell them when as their Actions in their life time gives him the lye when they have beene knowne to have led as lewd a life as the lewdest vpon earth of whom a man may speake I am sure without flattery and I suppose without the gift of too hard a censure as once it was spoken of a quondam Pope Vt Leo vivebat vt canis moriebatur so these they lived like Lyons and died like dogs then what is this but to praise not them but their sinnes but you vvill say Charity requires a better judgement and it is required that men judge favourably I graunt this Love indeede covers a multitude of sinnes but it is no Love to praise anothers sinnes or to praise a man aboue his deserts that 's right flattery for this contraries first the love of God against whose justice a man speakes and secondly the love of a neighbour whom he cherisheth in sinne and calls evill good to vvhom a woe is pronounced Esay 5. For suppose a man have beene knowne by his neighbours to have beene a most wicked ill liver yet at his suneralls hee shall have a large commendation beyond his deserts what is this but to open a flood-gate to sinne and to give the ignorant further liberty to sinne I will illustrate this by one instance Suppose a man hath beene a notorious Drunkard but yet a plaine-dealing honest man yet at his Funeralls and death hee shall bee praised for a very good liver an excellent Christian an example for imitation and that for conclusion No doubt but hee now rests in peace c. As Charity wills a man to judge I confesse it Now what will the ignorant bee apt both to thinke and say this is their vsuall saying Hee was a good man but yet hee was given to Drunkennesse that was the worst fault in him but yet the Preacher saith hee is a happy man then surely thinke they Drunkennesse is not so great a sinne as wee take it for but for all that a man shall get to heaven well enough I hope you cannot but grant these things being considered that overmuch praising of the dead is but a flattering of the living and in this case I hold it better for a man to spare every vvord then to speake too many words and vpon such an occasion by which may a fault bee commited it is better to conceale then to reveale all the truth 2. Flattery is to bee considered Ratione intentionis In regard of the intention of the flatterer when a man flatters a man to this end that hee may fraudulently hurt him either corporally or spiritually I hope this is farre from the Ministers intent these are they that vvith the Priests in the sixth of Ier. 13. 14. crie out Peace peace when there is no peace This contraries charity too 3. In regard of the manner of speaking vvhen the praise of the speaker doth cause the hearer to sinne prater adulatoris intentionem beyond the intent of the speaker this may not contrary charity though a man may please to call it Flattery and therefore take this note out of Aristotle Si