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
A97246	The cure of misprision or Selected notes, upon sundry questions in controversie (of main concernment) between the word, and the world. Tending to reconcile mens judgements, and unite their affections. Composed and published for the common good : as being a probable means to cure prejudice, and misprision in such as are not past cure. / by R. Junius.	Younge, Richard.	1646 (1646)	Wing Y149; Thomason E1144_1; ESTC R208480	108,291	199

The Cure of MISPRISION Or Selected Notes upon sundry questions in controversie of main concernment Betwen The Word and The World Tending to Reconcile mens judgements and Unite their affections Composed and Published for the common good as being A probable means to Cure Prejudice and Misprision in such as are not past Cure by R. Junius Woe unto you when all men shall speak well of you for so did their Fathers of the false Prophets Luke 6. 26. LONDON Printed by Tho. Paine for Benjamin Allen and are to bee sold at his shop in Popes-Head Alley 1646. To the Reader COurteous Reader The disease to which this Cure is applyed is epidemicall The hearts of men beeing anatomized it will bee found that the grand cause of their alienation from and opposition unto the waies of God is a secret obstruction arising from that which as the seed of it the Author calls Misprision This Book describes the disease very lively in the Symptomes of it and prescribes the Cure in a very artificiall method laid downe in great variety of matter and elegancy of conveyance The receipt is made up of well chosen ingredients strong and therefore likely to be operative sweet thereby inviting the patient to take it If the Jaundies be removed out of thy eye wherby the things of God have been represented to thee in a false colour Let the chief Physitian have all the glory of thy recovery which is all the reward the confectioner expects for his paines THO GOODVVIN JO. ARROVVSMITH RICHARD VINES To all such as speake evil of the Way of Truth and of the things which they understand not 2. Pet. 2. 12. by way of Preparative WEc desire to heare of thee what thou thinkest for as concerning this Sect wee know that every where it is spoken against Acts 28. 22. They cal evil good and good evil put darknes for light light for darknes bitter for sweet and sweet for bitter They iustifie the wicked and take away the righteousnes of the righteous from him Isay 5. 20. 23. By honour and dishonour by evil report and good report as deceivers and yet true 2 Cor. 6. 8. They think it strange that ye runne not with them unto the same excesse of ryot therefore speake they evil of you 1 Pet. 4. 4. These things will they do unto you for my names sake because they have not known the Father nor me Job 15. 21. and 16. 3. We speake the wisdom of God in a mystery even the hidden wisdome which God ordain'd before the world unto our glory which none of the Princes of this world knew for had they known it they would not have crucified the Lord of glory 1 Cor. 2. 7. 8. Because they received not the love of the truth tha● they might be saved for this cause God shall send them strong delusion that they should beleeve a ly that they all might be damned who beleeved not the truth but had pleasure in unrighteousnes 2 Thes 2. 10 11. 12. And this is the condemnation that Light is come into the World and men loved darknesse rather then Light because their deeds were evil For every one that evil doth hateth the light least his deeds should bee reprooved John 3. 19 20. Should men hold their peace at thy Lyes and when thou mockest others shall none make th●e ashamed Job 11. 3 We would have Cured Babylon but shee would not be cured Jerm 51. 9. This peoples heart is waxed fat and their ears are dull of hearing and their eys they have closed le●t they should see with their eyes hear with their eares and should understand with their hearts and should bee converted and I should heale them Matth. 13. 15. Consider what I say and the Lord give you understanding in all things 2 Tim. 2. 7. The Cure of Misprision or selected Notes upon sundry questions in controversy of main concernment between the Word and the World tending to recon●ile mens judgements and unite their aff●ctions Section 1. Question WHy is there so much jarring and discord so little love and peace amongst us since wee all professe our selves men the best of creatures Christians the best of men Protestants the best of Christians Answer It proceeds primarily from the variousnesse of our dispositions for since the fall there is not more variety of faces voyces hand-writings c. then of humors As take twenty men where you please as they dwell or passe the streets there will not be two of them conditioned alike as were David and Jonathan yea goe into the same Church be it in City or Country where is a mixt audience of men seeming to professe the same Religion and cull out the like number may it not be said of them Quot homines tot sententia so many men so many mindes or may they not be stiled or described much after this manner the Rich worldling the Civill Justiciary the Loose libertine the Temporary beleever the Opinionist the Formalist the Weake Christian the Experimentall Christian the Atheist the Papist the Moderate man the Common Protestant the Newter the Ignorant Man the Prudent Man the Proud Man the Persecutor the Profound humanist the Cunning polititian the Cauterized drunkard c. And are these likely to agree in all poynts of Religion which are infinite when the same sermon shall be admired by one slighted by another deeply censured by a third yea when a fourth shall weepe at it a f●●tlcoffe and jeere at it a sixt tremble at it a seventh curse and blaspheme both at it and the messenger our Saviours own case John 7. which yet is no wonder since some are as deeply in love with vice and error as others are with vertue and truth But secondly What hope is there that we should all agree when the holy Ghost who best knowes our rame compares severall men to almost every several rall creature in the universe purposely to shew that the Epicure is not more like a Swine the lustfull person a Goat the ●raudulent man a Fox the backbiter a barking Dog the slanderer an Aspe the oppressor a Wolfe the persecuter a Tyger the Church-robber a wild Boar the seducer a Serpent the traytor a viper c. then every one of them is unlike another Which yet is not all for let carnall men be at never so much ods one with another yet they will concur and joyne against the ●odly as for example Edom and Ishmael Moab and the Hagarius Gobal and Ammon Amaleck and the Philistins the men of Tyre and Assur had all severall Gods yet all conspire against the true God Psal 83. 5. to 9. Manasses against Ephraim and Ephraim against Manasses but both against Judah H●rad and Pilate two enemies will agree so it be against Christ they will fall in one with another to fall out with God the Sadduces Pharises and Herodians were sectaries of divers and adverse factions all differing one from another and yet all these joyne together against

ignorant persons who are Cesterns to sinne Sives to grace As in the Sodomites Gen. 19. 4. to 12. In Korah and his hundred and fifty followers in Demetrius and his fellowes Acts 19 c. But it is too well known how many do censure and blaspheme the Godly because they hear others do so Nor is it the common peoples case alone who inquire no farther but beleeve at first for then I should no whit wonder But even our grave Bishops and Fathers of the Church did not long since goe thus by hear-say and persecute the conscionable because drunkards and deboi●hed persons did so censuring them in their high Commission and other Courtes ecclesiasticall as the other did on their Ale-benches It may seeme above beleefe and yet it was so only those barking Currs did these great Masties wake Whom we may liken to Noysom Flyes which sting while they live and stink when they are dead though blessed be God we are now rid of them I need not tell you how many of their Lordships and their Creatures have come to their great preferments by being bitter Malignants against the best men for no knowing man can thereof be ignorant Sect. 67. Thus I might go on in giving you other reasons of their censuring us as one in regard of Satan who looseth so many of his subjects or Captives as turne beleevers for every repentant sinner is as a prisoner broke loose from his chaines of darknes And another in regard of the World which looseth a limbe or member When a convert will no longer accompany them in their wicked customs And shew you that it fares with all beleevers as it did with Paul who so long as he joyned with the high priests and Elders to make havock of the Church was no whit molested by them but when he became a convert and preached in the name of Iesus none so censured and persecuted as he But the evidence of sixteene may serve sufficiently to satisfie any sensible jury I come therefore to apply it wherein I will be very briefe lest I be most of all censured for speaking so much against censuring And First If it be the manner of all sensualists to censure the religious hypocrites for one single act of impiety yea for common infirmities yea for sins before conversion yea for some strange disaster or affliction that befals them either in body or mind yea for things indifferent yea for their very vertues and graces or the best actions that can bee performed yea condemne all the generation of Gods children for the faults of a few that seem bad yea generally censures them for the greatest censurers And that on the other side the religious who are so cryed out upon for rash judging and censoriousnes do not not dare not judge their brother in any of these cases but accordingto the tenour main course of a mans life which is agreeable to and warranted by Gods word as I have sufficiently proved then let none be so sotish as to beleeve this or any other slander which they dayly belch out against the Godly But let them seriously consider the reasons why they doe so as that they are as blind as beatles in matters of religion Or else they doe it in policie or out of some naturall aptitude or out of basenesse or out of guiltinesse or out of pride or out of prejudice or out of misprision or out of envie or out of selfe love or that they may be upon even ground with the godly or out of partiallity or out of a contrariety of disposition the one being the serpents the other the Womans seed or because satan who is their god and king will have them doe it or because they cannot doe them more mischiefe their hands being manacled by the law or that they may incite and stir up others to doe the like or because the World looseth a limb or member and satan a subject or prisoner in every one that repenteth And this will take away all strangenesse yea it will make them thinke so much the better of good men for their evill speaking of them as Tertullian did of Christianity because Nero persecuted it Which is an argument undeniable for the truths adversaries are wont to speake good of evill and evill of good to put darkenes for light and light for darkenes bitter for sweet and sweet for bitter as the Holy Ghost speakes Isa 5. 20. Yea let the consideration of these particulars move men to vindicate the religious when they are called to it as every one is that heares them so censured For as Chrysostome speakes if any man should see the city of Rome subverted by enemies and neglecteth the defence of it he doth seeme to have betrayed it because he freed it not when he might so when thou seest the truth impugned and indangegered of wicked men and mayest defend it if thou dost not sa●egard it thou betrayest it Or as another if innocency indangered by a slanderous tongue cry like a ravisht Virgin Deut. 22. 25. 27. for my aid I betray it if I releive it not I know their cunning sophistry is such and their colourable pretences so many having such a subtle prompter as satan is that they are able to forestall the simple with strange conceits and base thoughts of the best men for it hath alwayes beene their manner witnesse Hamans words to Ahasuerous and those other of Rehum Shimshay and their companions to Artaxerxes Ezra 4. And the like of the Princes and Rulers to Zedekiah Jer. 38 4. But certainly if men would weigh things as they are and as I have made good they would be foreced to confesse that it fares with our malicious enemies as it did with Pentheus in Eripedes who supposed he saw two sunnes two Thebes every thing double when his braine alone was troubled Neither would they as they doe imitate the Trydentine counsell who condemned the Protestants for heriticks and yet would never heare what they could say for themselves had they either reason or conscience It was the bloody practice of the French Prelates against the Waldenses whom they accused to Lewis the 12. of many soule but forged crimes barring them all accesse to the King whereby they might cleere themselves till at length the King considering that repentance usually attended upon rash judgement told those foxes that if he were to condemn the Divell he would give him an hearing Where upon he sent his confessors and Secretary of State to try the matter who returning to the King cleered their innocency and commended so their piety and integritie that the King affirmed by his ordinary oath that they were better then himselfe or the Prelates that accused them And did not our Prelates deale just so with the Puritans in their reports to the King were they not alwayes as a black cloud between his Majesties pious subjects and the Princes favour and might they not be fitly compared to the watching Dragon that kept the golden Fleece