Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	flatter_v	kind_n	sam_n	40	3	16.0976	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14350	The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.; Loci communes. English	Vermigli, Pietro Martire, 1499-1562.; Simmler, Josias, 1530-1576.; Marten, Anthony, d. 1597.	1583 (1583)	STC 24669; ESTC S117880	3,788,596	1,858

the second to the Corinthians 2. Co. 10 18 he saith Not he which commendeth himselfe is allowed but whom God commendeth If praise be from God so is also dispraise If euerie mans praise shall come vnto him from God the same is also to be iudged of dispraise For in the iudgement of God as there shall be manie praised so on the other part manie according to their deserts shall be dispraised In 1. Sam. 12 verse 5. 9 But insomuch as godlie men doo séeme somtimes to be forgetfull of themselues when they speake honourablie of their owne vertues we will declare in few words how the same may be lawfull How the godlie may praise them selues First the godlie make no shew or brag of their owne vertues for they knowe them to be the gifts of God and that they themselues be defiled and manie waies corrupted Secondlie they acknowledge those vertues to be giuen them not onelie for their owne sakes but also for the people that they may prouide and care for such things as be necessarie for others Thirdlie they perceiue that they haue not fulfilled the lawe of God but that they oftentimes offend and fall and that they be not able to stand in iudgement before God But if they be compared with their aduersaries they doubt not but euen before God they shall be their superiours Moreouer they would that by their good life the glorie of God should be set foorth and that others by their example should be stirred vp to liue well and godlie Furthermore they call their owne acts to remembrance not for to make vaunt of themselues among others but to giue a weight vnto their doctrine sith their spéeches be neither false nor vaine nor full of wind For as when place serueth they set foorth their goodnesse so else-where they dissemble not their euill But here must be diligent héed taken that we be not be guiled by our flesh For as touching the thing it selfe the verie same is doone by the godlie which is doone by the wicked howbeit that which is doone well of the one is doone wickedlie of the other Samuel Esaie 38 3. Ezechias and others commend their owne acts the verie same dooth the Pharisie Luke 18 11 but not with the same mind God is he that knoweth the hart and séeth with what mind euerie thing is doone of euerie man Againe the godlie giue thanks vnto God for his gifts and as often as they call this to remembrance so manie times doo they begin to be of a most assured hope that GOD will in this sort be with them perpetuallie Lastlie they would not that the same light which they perceiue is kindled in them Matt. 5. 14. should be hidden vnder a bushell or the citie to be set in an obscure place where it cannot be séene It is probable that Samuel had respect vnto these things but yet to nothing rather than that the people should acknowledge their sinne Of Flatterie 10 Flatterers be they In 1. Sam 29 verse 8● which for commoditie sake doo temper their words to win fauour of him whom they flatter for some commoditie sake For it is flatterie when we applie our selues both in words and déeds vnto the will of another and that feinedlie and not faithfullie to the intent we may reape some profit by him They which be of this sort doo dissemble all things and altogither depend vpon the will and countenance of another and doo not onlie sinne in talking but oftentimes in kéeping silence The etymologie of the word is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A seruant The etymologie of the word for it is altogither seruile and vnhonest Chrysostome in his fift homilie vpon the epistle to the Philippians Flatterie saith he is when we honour anie man What flatterie is for that which he ought not to be honoured that we may get from him some temporall benefit The same father in his twentieth homilie vpon the first to the Thessalonians saith It is flatterie when for some euill purpose we doo anie thing that becommeth not a man Euerie speaking in fauour is not flatterie Gal. 1 20. but if we speake anie thing to please howbeit not dissemblinglie or falselie to the intent we might win some man vnto Christ that is not flatterie For Paule himselfe although he saie that he dooth not couet to please men but God and addeth that his communication was not in the intisement of words yet vnto the Corinthians he saith 1. Thes 2 5. that He was made all things to all men 1. Cor. 9 2● to the Iewes a Iew to them which were vnder the lawe as though he also had beene vnder the lawe finallie all things to all men that he might win all But this was no flatterie for that as I haue said is when we not trulie but feinedlie applie our selues to the wils of others to the intent we may reape some temporall commoditie And so is flatterie distinguished from christian humanitie Dauid did flatter 1. Sam 27. Wherefore Dauid shamefullie flattered Achis and that with a most subtill kind of flatterie For Plutarch in a little booke how one may discerne a flatterer from a fréend saith that He is the closest flatterer The most cunning kind of flatterie who when he flattereth most carrieth yet with him such a shew of libertie as he may séeme not to flatter but rather to gainesaie For that grosse kind of flatterie namelie to hold vp a man with yea and naie euerie man can soone espie Plato saith that It is the most hurtfull kind of iniustice if a man can so hide it as he may séeme to be iust Dauid did so flatter as it might séeme in words that he would withstand the king and to heape kindnesse vpon him whether he would or no. This is to make a shew of iustice in a matter that is vniust for he falned that he would imploie his whole trauell and indeuour towards the king and to take it in euill part that he should be so dismissed At this daie in princes courts and speciallie in the court of Rome there is no waie more readie to attaine honors than if one so order himselfe as he can sooth euerie man in euerie thing Whether Dauid ment to tarrie in the campe Dauid fained himselfe to depart with gréefe and that he was verie destrous to tarrie He fained I saie for his meaning was not so For if he had fought he had dealt vngodlie towards his owne countrie men if he had not fought he should haue béene vngratefull towards him of whom he was interteined R. Ben Gerson saith that He would remaine in the campe bicause he might make frustrate the counsels of the Philistines and reueale the same vnto his owne people And vndoubtedlie when as afterward Absalon had made a commotion against him 2. Sa. 15 34. he priuilie sent Chusa the Arachite who might frustrate the counsell of

setteth foorth his seruice of Baal by a comparison Achab séemed in that religion to be most superstitious but it is said that in comparison of Iehu he worshipped Baal but a litle This is euen as if he should saie Those things were but sport and plaie in comparison of those same which I am minded to giue The holie scriptures testifie that he did these things fraudulentlie Why Iehu pretended an honour and seruice vnto Baal to the intent he might gather all the Baalites into one and slaie them all togither bicause he might not otherwise haue brought his purpose to pas For verie manie of the Baalites hauing intelligence of the slaughter of Achab and Ochozias and also the children of Achab and kindred of Ochozias fled awaie for feare and hid themselues in secret places Wherefore Iehu feigned these things and made proclamation that he did maruellouslie fauour the Baalites Moreouer he perhaps feared least if he should deale violentlie and openlie a sedition might be raised among the people to take in hand new matters But the Baalites being inuited by such faire and curteous indeuours came in and of their owne accord cast themselues headlong into the danger of death whereas otherwise they were both subtill and craftie But after this maner God dooth infatuate such men and taketh them tarde in their owne wilinesse Euen as we also perceiue that it came to passe in Pharao Exo. 14 23. who wilfullie and of his owne accord entring into the red sea was drowned and all his whole host with him The fact of Constantius Cesar This kind of guile and lieng in times past Constantius the father of Constantine the great vsed who hauing imbraced Christ set foorth an edict which was far contrarie vnto his will as though he would not suffer anie christian to liue in his Court. So as he commanded by his edict that they which would professe christian religion should surrender the offices which they had receiued and should be discharged from the wars They which sincerelie imbraced Christ despised courtlie dignities and departed from the Emperours traine on the other side they which onelie bare the name of christians bicause they would kéepe their former place and degrée departed from Christ But the matter fell out otherwise for the Emperour called home those that went their waie and commanded that they should enioie their former offices and commodities and he put awaie those from him which had forsaken Christ And he vsed this reason If they were not faithfull to that power that is Christ whom they worshipped neither will they be faithfull to me nor yet faithfullie labour and indeuour for the defense of me and mine empire But Iulian whom they call the Apostata who reuolted from Christ made an other maner of lie A lie of Iulian the Apostata For as Ammianus Marcellinus reporteth when he led his armie against Constantius his brother by the fathers side fearing least he should offend his soldiers of whom the most part were Christians feigned himselfe to worship Christ also when as he was alreadie reuolted from him Wherefore vpon a solemne feast daie of Epiphanie he entered into the temple togither with the Christians And there be verie manie dissimulations as touching religion to be found out in the histories Of Dissimulation In Iud. 3. at the end 26 But what shall we set downe as touching dissimulation Dissimulation is of two sorts I saie that the same is of two sorts One which hath respect onelie to deceiue the which séeing it differeth not much from a lie vndoubtedlie it is sinne If one being wicked doo faine himselfe to be honest and godlie the same man is an hypocrite in that he dissembleth he sinneth gréeuouslie Whosoeuer also hauing a malicious and enuious heart against anie man flattereth him and feigneth to be his fréend is not without sinne yea he is infected with a detestable dissimulation But there is an other kind of dissimulation which tendeth not to the deceiuing of anie man but serueth onelie to kéepe counsell secret least they should be hindered and this dissimulation is not to be refused or condemned as sinne séeing as we haue alreadie declared it is not alwaies required that we should open whatsoeuer truth we doo knowe Socrates was praised In the Commentaries vpon Aristotles Ethiks although he were a verie great dissembler Howbeit he said he knew nothing meaning in comparison of the knowledge of God So dooth Plato excuse him in his Apollogie Also he compared those things which he knew with those things which he knew not and being so compared they might be accounted nothing Besides this his mind was not to deceiue but rather to shew vnto others which boasted that they knew manie things how verie little or nothing they knew So Christ being most innocent tooke vpon him the flesh of sinne After what maner Christ dissembled 1. Cor. 2 8. and hid his innocencie and diuine nature the which he did not to deceiue mortall men but that he might suffer for the saluation of men For if he had béene knowne to be the Lord of glorie they would neuer as saith the apostle haue crucified him Moreouer Christ feigned also before two of his disciples that he wold haue gone further this he did not Luke 24 28 bicause he would deceiue them but he therefore opened not himselfe vnto them for a time bicause he would reprooue them of their incredulitie and instruct them by testimonies of the scriptures Therewithall also he signified how far he was from their hearts or as Augustine interpreteth it he shadowed vnto them his departure into heauen Wherefore it euidentlie appéereth that in those dissimulations there was no lie séeing his words well agréed with the thing signified 27 And Dauid Of Dauids dissimulation Looke in 1. Sam. 21. at the end when he fell into a most perillous danger being with Achis the king of Geth changed his countenance and feigned himselfe a foole and by meanes that he séemed to be such a one he escaped Héere some saie that he dissembled not but that God to deliuer him strake such a feare into him and that his senses being taken from him he might doo those things which be spoken of him in the first booke of Samuel 1. Sa. 21 13. Wherefore in his psalme which beginneth I will alwaies giue thanks vnto the Lord Psal 34. he gaue God thanks for so great a benefit Togither also with this his act he by the inspiration of God shewed what Christ should suffer for our sakes namelie to be counted as a foole and a mad man Or else it may be answered that Dauid is not wholie to be excused of sinne if he as being a man more afraid than was méet sought for this kind of helpe But if he by the motion of God did it wittinglie and with knowledge we will not accuse him of sinne though we may not imitate his example Neither is it lawfull