Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	call_v	good_a	know_v	2,692	5	3.6326	3	false

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

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

THE HVNTING 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 LONDON Printed by A. M. for Philemon Stephens and Christopher Meredith at the signe of the Golden Lyon in Paules Churchyard 1632. TO THE RIGHT Worshipfull Sir CHRISTOPHER HARFLETE Knight of the I le of Thanet SIR THe Hunting of harmefull beasts is commended for recreation and the Metaphoricall hunting of wickednesse is commanded for reformation It was part of my recreation being somtimes wearied with the study of the Law to vnkennell to put vp and hunt the Fox for so S. Bernard calls the Flatterer which may bee called My sparehoure-meditations I know your VVorship to bee free from this vice which made mee bold to flye to your Worship to shelter it vnder the wings of your Protection hoping for no exception but your acceptation wishing you with your vertuous Lady all health and happines in this world and all blessednesse in the world to come Thus prayeth Your Worships affectionate friend and Kinsman HEN. HARFLETE To the Reader GEntle Reader I have written nothing but the truth but I know Truth brings forth a bad daughter Hatred Veritas odium but I wish that she might be an abortive I hope none through hatred will give too hard a censure of mee for writing the truth I have writ the truth in love and charity I have covered naked truth with her sister Charity I hope gentle Reader that Hatred the daughter of Truth will passe by her Mother and not know her in that attire the●… judge favourably of mee and quo animo legis obserua quo observas serua Reade it that th●… mayst remember it and remembring practise not flattery but true amity hoping for no lesse and praying to God for this I leave thee to God Thy friend no flatterer HEN. HARFLETE The Contents Of Flattery consider 1. THe Definition page 4. Which consists of the 1. Genus 2. Differences The Genus Vice Flattery is a vice 5 It is the worst of vices Because it counterfeits all vertues 6 Because it is hated of God 7 Because it is hated of Man 8 Because it is the nourisher and preseruer of vices 11 It is an infectious vice 12 It is an hurtfull vice 14 It is a scoffing vice 15 It is a fawning vice 16 The Differences in which obserue foure things First Flatteries neere affinity with friendship 'T is hardly discerned from friendship from which note that flattery is like friendship 18 That a man can hardly know it from friendship 21 That a flatterer is a secret enemy 23 Secondly the meanes whereby a flatterer doth deceive viz. by soft and smooth speeches 24 Thirdly his ends which are taken from his 1. Policy 2. Inten●… 1. Of his Policy see the 1. Object 2. Extent The Obiect is favour To get favour pag. 26 The Extent For some worldly respect 27 2. Intent To deceive 29 Fourthly his hypocrisie pretending what he intends not 31 II. Distributiō which demonstrats the Causes Obiect Signes of Flattery The Causes are foure 1. Efficient The Devill 32 2. Materiall faire and glozing words pag. 34 Which are in regard of the 〈◊〉 ●…lightfull pag. ●…6 In regard of the Auditors 〈◊〉 or triall bitter because they are Birdlime 31 Because they are sweet poyson 37 Because they are wine but deadly 38 Because they are swords 38 Because they are netts 38 In regard of the flatterers ayme deceitfull 39 3. Formall Dissimulation or hypocrisie 42 〈◊〉 Finall Deceit 44 The Object is to be considered 1. Generally 2. Specially Generally that flatter for some outward good such are found in Church Court Citie Country In the Church 48 The Minister flatters in his Instruction when hee preaches for Favour Profit Credit 50. 51 And that in regard of the Matter 55 Intention 58. Manner of speaking 58 In the Court you shall finde the flatterer Ambitious 60 Selfe-conceited and politick 63 Affecting popularity 63 In the Citie there flattery is betweene the Citizen and his Wife 64 Betweene the Citizen and Country-man 65 Betweene the Cheater and Stranger pag. 69 In the Country 70 Specially who ayme at a mans Life 73 Goods 75. Good name 76 The signes are to praise a man though absent beyond his deserts 77 To praise a man to his face 78 Vpon small distasts to slacke acquaintance 78 He is a tale-bearer 78. 79 THE HVNTING OF THE FOX OR THE FLATTERER DISPLAYED SAint Gregory compares the world to a rotten nut which being opened with the knife of verity you shall finde nothing within but rottennesse and vanity vanity indeed so saith the wisest of Kings vanitas vanitatum omnia vanitas Vanity of vanities and all is vanity There is nothing found in the Macrocosme or great world but vanity you shall finde the same in the Microcosme or little world Man Homo vanitas man himselfe is vanity so saith the Psalmist but man is most vaine respect●… vitiorum in respect of his vices as Solomon in his booke of Ecclesiastes witnesseth wherein he hath hunted out the vanities and sins which men most haunt The wicked like Esau are cunning hunters of goodnes and good men they hunt both 1 vi 2 fraude By force and fraud by hand and head Micah 2. 2. They covet fields and take them by violence Here they hunt vvith hands by force Anaxagoras thought man the vvisest of all creatures quia manuatus because he hath hands whereby to expresse all signes but hee might better have concluded him the worst of all creatures because he hath hands whereby to oppresse his neighbour Mal. 7. 2. They hunt with a nett Here they hunt with their crafty head by fraud As they are hunters so they are cunning hunters By their crafty head they have devised politique gins to catch good men They seeke not the Golden Fleece by Iasons merit or honesty but by Medeas subtilty But as S. Augustine saith Their trickes may be approved of in iure fori but they shall be reproved for them in jure poli Earth may connive at them but heaven will never receive them I vvish that all vvicked hunters might bee hunted by good men that are in authority The hunting of harmfull beasts is commended for recreation The metaphoricall hunting of wickednesse is commanded for reformation There are many beasts that may bee hunted for wicked men in the Scripture are compared to divers sorts of beasts some to wilde Boares some to Horses some to Mules some to Dogges some to the Fox and to others and that respectu vitiorum because they are so deformed by their sinnes and through them transformed into savage natures I insist not vpon many particulars but onely vpon one and that is the Fox whom 〈◊〉 hunt not with sword but pen Cant. 2. 15. Take vs the little Foxes vpon this place S. Bern. saith Duo sunt vulpium genera There are two