Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	death_n	heart_n	see_v	3,246	5	3.1254	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