Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	bitter_a	good_a	light_n	2,289	5	8.2364	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80008	The hinge of faith and religion or, a proof of the deity against atheists and profane persons, by reason, and the testimony of Holy Scripture: the divinity of which is demonstrated, / by L. Cappel, Doctour and Professour in Divinity ; translated out of French by Philip Marinel, M.A. and fellow of Pembroke-College in Oxford.; Piuot de la foy et religion. English	Cappel, Louis, 1585-1658.; Marinel, Philip.	1660 (1660)	Wing C482; Thomason E1845_2; Thomason E2265_1; ESTC R209659	84,739	200

thing as those people did fancy and besides that it is unimaginable that in so minute bodies such as those are there should be found various and infinite qualities which we deprehend in the bodies composed of them or if they be without any quality that out of their concourse there should spring forth so many and so various qualities there is yet this very palpable absurdity which is that out of so fortuitous and casuall concourse which is not directed by any Superiour intellect there should be produced a work so admirable as the world is all the parts of which are conformed with such a Harmony and Symmetry that it confounds the thoughts of those who do sedulously consider it and so constant a duration of this order in the perpetuall succession of bodies which we see are formed by nature and again that if by this fortuitous concourse the world hath been so made by the same motion of those Atoms it may likewise be dissolved and so we must imagine in an Eternity an infinite number of worlds made and again dissolved successively one after another by the motion and fortuitous concourse of Atoms and by this is destroyed the pretended Eternity of this world for the defending of which the Atheists do so much trouble themselves CHAP. IIII. A third Argument Drawn from the Difference which is between Vice and Vertue AS in the works of Nature there is that Symmetry and wonderfull disposition so well managed so constant and regular of which hath been spoken in the precedent chapter that it doth clearely evidence to us an admirable and infinite wisdom which is the Author of it so also in humane things even in the actions of men and in the products and emergencies of their intellects and wills we may plainly see an Order and Symmetry so wonderfull that it cannot be conceived to be a product of fate from which nothing but confusion doth proceed This Principally doth appeare in the wisdom and subtlety of a mans Spirit and in the effects of these faculties of his Soule or in the rectitude of his actions flowing from the practicall part of his soul which is called Morall vertue both of which do point at something of Divine in Man and which cannot have its birth from a fortuitous and blinder cause that is supposed to act without Knowledge and from this also is drawn another Argument against Atheisme of which we will treat in its place To this Virtue and Morall good Evill Sin and Vices are opposed which opposition doth not wholy depend on mans Free Will for things of this Nature easily do change and vary but this difference of Good and Evill Vice and Virtue is fixed and altogether immutable and is so deeply tooted in the heart of man who doth naturally know it that all the men in the World cannot alter it and it will be knowne by them even in despight of themselves for the most barbarous and desperate although they be Virtues grand Adversaries cannot but often admire its Excellency and highly value it where shee is found and although they many times know not the Vice which resides in their hearts and the evill Actions which they blinded by their Passions do commit yet they will with facility deprehend it in others and detest and condemn it if especially it turns against their interest and to their prejudice And as all acknowledge the Beauty and Excellency of Virtue and the deformity of its contrary Vice so all agree in this that the former calls for the Love Praise and Commendation of men Contrarily that the latter is worthy of the bitterest hatred and of all mens detestations and ought to draw after it selfe severe punishments as its due from thence we draw another Argument against Atheisme This difference of Good and Evill is not a meer Fancy and Opinion but Essentially reall as in naturall things Black and White Light and Darknesse Neither doth it proceed from any custome that by degrees hath gained upon mens minds for that which comes by custome doth grow by little and little and is weaker in the bud then afterwards may be altered easily and insensibly turnes to nothing which is not seen in the difference of Good and Evill which hath alwaies beene deepely rooted in all mens Hearts at all times and more strong perswasions were there of it in the Beginning then now in this age where the Corruption of men is stronger then ever And this cannot be abolished by any contrary Custome for it alwaies remaines the same in it selfe The Lawes of Magistrates or the Morall Precepts of Philosophers have not given to Virtue its Being they have only apprehended it in the Actions and Deportments of men and according to their apprehensions they have framed their Precepts and Lawes to rule the lives of men and to hinder them from Vice its contrary As we may say of Aristotle That he hath not meerly invented out of his owne Brain the Rules and Precepts of Argumentation but only hath framed them upon the Remarks which he hath made of all mens Discourses and Arguments And upon these Remarkes hath compiled his Organon where the Rules of Argumentation are layd which are neither mutable or arbitrary but certain and unchangeable effected upon the right and Naturall Reason common to all men This Virtue hath its Rise and Foundation in Mans Nature as he is Rationall and endowed with that Will and Understanding which ought to have the Supremacy over the Affections and to hold them in their Right Compasse and this doth consist in the Symmetry and proportion which is in the Rationall Souls Faculties from this doth spring forth the Beauty and Excellency of virtue which doth compel the most barbarous to admire it as in Bodies Works either artificiall or naturall their Beauty proceeds from the due Position of all their parts for the one is no more Arbitrary or Imaginary then the other but both are True and Reall that of Virtue being so much the more glorious as the spirituall exceed the Corporeall in worth and dignity This Virtue as we have described it cannot proceed from a blind fate or fortuitous cause which can produce nothing well regulated but ought to have a most certain constant and invariable Cause which hath in it selfe all manner of virtues in the highest Degree which is the most perfect pattern and the exactest modell of all humane Virtues and which is the Author and efficient cause of it in man seeing it cannot come from any other principle which if it were supposed would be much lesser then its Effect for there is nothing in all that man can imagine in Nature more divine and excellent then Virtue by which man is not only infinitely more excellent then beasts but is in some manner deified and in some respects surpasses himselfe And here we need not to constitute two Principles with the Manichees the one of all good the other of all evill one only being sufficient for as the streight line