Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	flattery_n	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