Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	darkness_n	good_a	sweet_a	3,257	5	8.2420	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42583	An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...	Gell, Robert, 1595-1665.	1659 (1659)	Wing G470; ESTC R21728	842,395	853

not deceive our selves No evill shall dwell with him Psal 5.4 5. what communion hath light with darkness c. 1. Joh. 2.6 and 4.12 16. There remains only the sixth and last Axiom Canaan shall be his servant or a servant unto them The doom of Canaan was first denounced generally A servant of servants shall he be unto his brethren ver 25. Then follows a special application of his servitude under Shem and the Jewes of which I have spoken more largely It remains that I shew how Ham and Canaan was a servant unto Japhet and the Gentiles Which because it is not true in regard of the persons of Ham and Canaan we must seek it in their posterity And so we shall finde that what remnants there were of Ham and Canaan in Tyre and Zidon in Thebes and Carthage in Egypt and Ethiopia they all submitted themselves and became servants to the Greek Monarchy raised by Alexander the Great or his Successors as also to the Roman Monarchy Both which sprung of Japhet And so it is true according to the History That Ham and Canaan or the Canaanites became servants unto Japhet or the sons of Japhet I have considered hitherto Shem and Japhet Ham and Canaan severally and apart both in their history and in their mystery Come we now to the Consideration of them joyntly The most antient historians and from them the Poets among the Heathen tell us that Saturn was the first father of all after the flood And therefore Orpheus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of all the author of mankinde They adde that he devoured all his children except onely three Jupiter Neptune and Pluto which three remaining divided the world among them Most certain it is that truth is more antient than a lie or fable For a lie is the corruption of truth and truth is the substance and foundation of a profitable fable And therefore it supposeth truth before it The Mythologie therefore and truth of his fable is this Whereas Saturn is said to have devour'd all his children it is to be understood that Noah whom they meant by Saturn condemned the world Hebr. 11.7 to perish by the flood And this is no uncouth manner of speech in Scripture wherein the Prophets are said to do that Gen. 49.7 which they fortell shall be done Jacob divided Simeon and Levi in Jacob Jer. 1.10 and scattered them in Israel Jeremy must pluck up and plant Ezech. 43.3 destroy and build And Ezechiel went to destroy the City And thus Noah condemned and consumed all men whom he foretold that they should perish by the flood being a Prophet and the eighth preacher of righteousness 2 Pet. 2.5 As for his three sons remaining the first Jupiter Hammon who was that but Ham He was famous in Africa which was Hams portion I will punish saith the Lord the multitude of No. That is Hammon of No Jer. 46.25 No where Hammon their God was worshiped Whence it 's called No-Hammon Ezek. 30.15 Nah. 3.8 which the LXX turn Diospolis the City of Jupiter Hammon By Neptune their God of the Sea they understood Japhet as I have shewen to whom all the Isles of the Gentiles were allotted by Noah And then what remained for Shem Shem they understood by Pluto For Shem being a most holy man and a sincere worshipper of the true God he was most hated by the Idolaters of his time as I shewed before whom they made a God indeed but thrust him down to Hell Out of all which we learn what a perverse judgement the wicked world hath of good and evil Ham the worst of all the three brethren they made the highest God Shem the best of all men a figure of the true God they made a Devil yea the Prince of Devils Japhet because a better man then Ham therefore they made him inferiour unto Ham. And because he was not so good a man as Shem therefore he is made superiour unto Shem. And this is the judgement of the wicked world They put good for evil and evil for good darkness for light and light for darkness Esay 5.20 bitter for sweet and sweet for bitter Why then should it discontent any one of the true Shems children to be dis-esteemed by the wicked world Did they not say that the true Shem the Lord Jesus who had God with him that he had a Devill Yea they thought they said well Mat. 11.18 Iohn 8.48 Matth. 10.25 when they said so Nay did they not call him Beelzebub the prince of the Devills And what great matter is it If they so call those of his household Nay did they not say of Simon Magus who had a Devill Acts 8.10 that he was the great power of God The like is the judgement of the evill world even at this day So that it may seem a safe rule and very often true to judge of good and evill men quite contrary of the worlds judgement of them Malum esse oportet quem laudat Nero. Bonum esse oportet quem odit Nero. He must needs be an evill man whom Nero commends and good whom Nero hates What a great folly then is it to esteem or disesteem our selves according to such perverse judgements of wicked men Examenve improbum in illa Castiges trutina nec te quaesiveris Extrà But what application can we who profess our selves Christians make of these three joyntly The soul of man or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man or natural man is Japhet This natural man is in the midst between two he hath somewhat above him as the heavenly man or man from heaven with all his graces and vertues this is Gods Candle Prov. 20.27 Iob 29.3 which shined upon Jobs head This is the true Shem the divine light He hath something beneath him which is the brute nature figured by Ham a zeal and fervent heat in its due posture and subordination to serve the divine and humane nature whence proceeds a serviceable inclination a bowing down and humbling it self to purvey and inquire after what is necessary or convenient for the well-being of the divine and humane nature and this is Canaan which signifies a Merchant Luke 16.11 12. This suits well with what our Lord teacheth If ye have not been faithful in the unrighteous Mammon who will commit to your trust the true treasure And if ye have not been faithful in that which is another mans who shall give you that which is your own Here the natural man or Japhet is put between Shem and Ham. Ham and Canaan are purveyours for Mammon called the Mammon of unrighteousness because often gotten and often used unrighteously and so said to be another mans The true treasure that 's Shem the treasure hidden in the field of the mans heart which by grace is said to be our own according to that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things

I believe to be the true meaning of the place What we have now in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turns it Iste this man So far they agree but then they part Hierom goes on Iste caepit This man began He turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invocare to call upon which the LXX render very often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach I turn the sentence thus This man began to preach in the name of the Lord that is This man was the first Preacher before the Flood as S. Peter cals Noe The eighth Preacher of righteousness 2 Pet. 2.5 according to the constant reading of the Greek and Vulg. Lat which Beza also acknowledgeth Of which interpretation I shall give the Reader a further account when I shall examine that place if the Lord will ADam begat a son in his own likeness Gen. 5. Gen. 3. after his image Hierome read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad similitudinem after or according to his likenesse and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeated according to his image So Vulg. Lat. the LXX Tremellius and Piscator also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places but Pagnin the Tigurin Bible and the French Munster Vatablus and others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The difference is not great either in the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sense of the words Nor do I here blame the Translation but the interpretation built upon it by many who aver that Adam begat Sheth in or according to his sinful and depraved image Whence they infer that Sheth also must be depraved as he who was begotten according to the corrupt similitude and image of his father Truly it is a great unhappinesse to any one to have gotten an ill name especially among some men it 's a thousand to one he shall never regain a good report among them Adam fell and his fall is so aggravated as if it were like the fall of a Potters vessel that could never be made whole or like that of the Devils which can never be repaired 'T is true The fall depravation and degeneration of our first Parents is notorious Notorium facti the notoriousnesse of the fact as the Civilians speak ye read Gen. 3. But was that Factum permanens continuum Jer. 8.4 Must the fall last for ever Shall they fall and not arise shall be turn away and not return Surely the rising again return and recovery of our first Parents out of their fall depravation and degeneration is as notable as their fall was notorious For as the promise of means and helps conducing thereunto both the Law and Gospel Gen. 3.15 and 3.22 are clear and evident so likewise the use of those means as I have shewn And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and effect answerable unto those means used is as clear and manifest For as Moses tels us of the darknesse and the light and 5.1.2 Gen. 1. and 4.1 1 John 3.12 so he relates the genealogie of the children of darknesse from Cain downward who was of the wicked one born of that filthy seed say the Jews which the Serpent cast into Eve He figuring the propriety in the flesh slew Abel that breathing from God and unto God and vigorously carries on his work of deformation throughout the fourth Chapter of Genesis Gen. 4. per. tot Cap. 5. Moses having related the Genealogy of Cain and the children of Darkness he gives us the Genealogy of Sheth and the Children of Light and so sets good against evill life against death Ecclus 33.14 the godly against the sinners And whereas Gen. Chap. 4. he numbers up seven generations of Cain Chap. 5. he reckons up ten generations from Adam to Noe. Whereby he implies that the Good shall at length overcome the Evill and that when the darkness is past and the children of darkness 1 John 5. the true light shall then shine and the children of light as lights in the world Both these so different so contrary Families have their proportionable originals and fathers of them 1 Sam. 24.13 as saith the proverb of the antients Wickedness proceedeth from the wicked And we may say of these trees of opposit genealogies as our Lord saith Mat. 7.17 18. Every good tree bringeth forth good fruit but a corrupt tree bringeth sorth evill fruit A good tree cannot bring forth evill fruit neither can a corrupt tree bring forth good fruit c. Surely therefore according to our Lords own reasoning as from fallen corrupt degenerate Adam proceeded a fallen corrupt and degenerate Cain according to his image and from him answerably a sinfull generation So from a restored renewed and regenerated Adam proceeded Sheth according to his image And that this image of Adam was a righteous image and the image of God appeares evidently Vers 1.2 of this Fifth Chapter In the image of God made he him male and female created he them and blessed them and called their name Adam in the day when they were created Compare now herewith Gen. 1.26.27.28 and judge impartially whether this be not the same image which Adam had before his fall If so as it is clear out of that text then as sinfull Adam begat Cain according to his sinfull image and similitude so righteous Adam begat Seth according to his righteous image and similitude that is according to his living soul wherin the first man was made 1 Cor. 15. and whereunto he was now renewed And wherein God blessed them that is He made them fruitful gave them power to procreate beget and bring forth children like themselves Genuit ad imaginem similitudinem suam i. e. rationalem ad similitudinem Dei hoc est praeditos animâ rationali Ad similitudinem enim Dei creatus suit Adam Igitur ipse Adam genuit filios ad similitudinem Dei hoc est praeditos animâ rationali Adam begat a son after his own image and similitude that is reasonable and after the similitude of God that is endued with a reasonable soul For Adam was created after the image of God therefore Adam himself begat children after the image of God that is endued with a reasonable soul So Vatablus reasons enforced from the context By which reasonable soul he understood no doubt the living soul as the first man was made saith the Apostle And according to this image S. Luke saith Adam was the son of God And according to this image of God Luke 3.38 S. Paul tells the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are his off-spring It 's part of a verse taken out of Aratus who having begun his Phaenomena with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a few words interposed he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are his off-spring That which the Poet wrote and the