Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	evil_a	good_a	woe_n	2,007	5	10.0357	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10317	The true art of liuing well The right vse of things indifferent. The plaine foot-path to the paradise of God. Three sermons preached at Cambridge, Westminster, and Worcester, by Iohn Racster minister of the word, and preacher.	Racster, John.	1605 (1605)	STC 20600; ESTC S115492	43,826	130

as the second circumspicere to looke round about vs but it is introspicere to looke into matters And this worke of discretion introspicere to looke into things is of two sorts the one is generall to looke into all things discernere and to discerne betweene vertue and vice betweene bad and good the other is more particular to looke into the good pretium rerum aestimare to esteeme of euerie thing as it is woorth The first worke of discretion is to discerne betweene good and bad for there be certaine vices that beare the face of vertues Crueltic is couered with the name of iustice remisnes called lenitie couetousnesse is cloathed like thrift pride like liberalitie so that a man may be deceiued in them but he that is so discreet as to discerne betweene good and euill shall neuer incurre the danger of the curse Isa 5. Wo be vnto you that call euill good and good euill darknesse light and light darknesse And he that is thus wise shall see and acknowledge in the abundance of tēporall commodities great want in the ioy of earthly pleasures much sorrow in the inioying of worldly glory much ignominie in the glorie of fleshly beautie great deformitie And this is the first worke of discretion The second is the good being separated from the bad pretium rerum aestimare to iudge of the good as euerie parcell is worth and this also is an high point of wisdome to know the price of things and requireth the whole knowledge of all diuinitie for there is none can prize anie thing without the knowledge of the thing and there is no true knowledge but in diuinitie And therfore that we may know truly how to prize all things wee must haue the knowledge of all Diuinitie and that is set down by S. Augustine in two words or syllables Nouerim te nouerim me Giue me grace ô Lord saith he that I may know thee that I may know me Nouerim te that I may know thee to be the creator of heauen and earth Nouerim me that I may know my selfe the worke of thy hands and may in discretion demeane my selfe towards thee as one of thy creatures Nouerim te that I may know thee to be the redcemer of mankinde Nouerim me that I may know my selfe to be a grieuous sinner therupon in discretiō make meanes to be redeemed by faith and repentance Nouerim te nouerim me that is nouerim te in me that is Giue me thy grace ô God that I may know thee me that I may know thee in me that is that we may know the gifts of God that be in vs that wee prize not our selues at a lower rate then God hath set of vs. God hath giuen vs immortall soules which be more worth then all this transitorie world besides he hath promised vs eternal life which is better thē many worlds nay he hath bought vs and putchased all this for vs with his most precious bloud euerie drop wherof is worth ten thousand worlds And therefore seeing hee hath paid so deare a price for vs let vs in discretion learne to know our owne worthinesse and neith●r sell our selues for nothing as did Ahah who sold himselfe to worke wickednes in the sight of God neither let vs sell our heritage to wit euerlasting life for a thing of nothing a temporarie commoditie a momentarie pleasure a mease of pottage as did Esau But let vs with S. Paul account all things as losse and doung in comparison of the crosse of Christ and the benefits therof And so we shall rightly looke into and iudge of the price of things if we thus discreetly looke into matters For the mind of a discreot mā is like the beasts that were about the throne that had eyes ante and retro before and behind Reu. 4. 6. nay like the bodies of those beastes that were full of eyes within Reuel 4. 8. The fourth and last degree or kinde of this wisedome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato speaketh that that directeth all the rest which determineth what whē where and how any matter is to be brought to passe and it shall be called by me Direction because it directeth all the rest And this kinde beareth the name of the Genus is deuided by Tully in the second of his Rhetorickes as the whole into these parts Prudentiae tres sunt partes there be three parts of wisedome memoria intelligentia prouidentia Memoria est per quam animus repetit illa quae fuerunt Memorie is that by which the mind recalleth those things that are past Intelligentia per quam ea prospicit quae sunt Vnderstanding or insight is that whereby the minde spieth those things that now are Prouidentia per quam futuri aliquid videtur antequā factum est Prouidence is that whereby the minde descrieth a thing to come long before it be done and all these saith Seneca when they be in course and order be the worke of direction Praesentia ordina order saith he things present futura prouide prouide for things to come Praeterita recordare remember things past And what is this but the work of direction in euery one of these Order remember prouide things present past to come me thinketh that I heare the voice of a maister of a familie giuing direction to his familie S. Bernard setteth out this matter most elegantly by three particles vnde vbi and quo whence where and whither and all this is brought in with a Considera consider which implieth discretion Considera vnde venis consider whence thou comest erubesce and blush for shame vbies where thou art ingemisce and sigh for sorrow quo tendis whither thou goest contremisce and quake for feare Quake for feare when thou considerest of the desolation of the graue whither thou goest sigh for sorow whē thou hearest the wickednesse of the world where in thou art blush for shame when thou seest the basenesse of the earth from whence thou art taken the earth that bare thee breedeth wormes to deuour thee the world that keepeth thee keepeth wolues to destroy thee the graue that expecteth thee hath darknesse to couer thee of our selues we can sing no other song then that that hath bene sung alreadie though toanother tune in another case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miser per miserū à misero ad miserum Miserable man goeth frō the miserable earth by the miserable world to the miserable graue neither is there anie remedie to be found for all this but in the house of wisedome neither haue we any wisedome but by direction neither is there anie better direction in the whole Scripture then in this place Estote igitur prudentes sicut serpentes Be ye therefore wise as serpents For here you haue heard the commandement of wisedome Estote Be ye and the vertue it self prudentes wise and now you shal heate the example and see the patterne Sicut serpentes As serpents

off your old man that the old serpent out-strip you not Be ye therfore wise as serpents because the serpent is your enemie And this shall suffice of the first precept the first vertue and first example The second precept because it is not explicitè expresly set downe with an Estote Beye as the former but implicitè infolded in this coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore you must conceiue that it was likewise implicitè infolded in infolding the former and so leauing this as painters do their pictures to be considered on the other side of the table I come to the vertue example which be specified in my text And innocent as doues But first a word or two of the coherence of both these precepts implied in the first particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and. There is great affinitie betweene doing good eschuing euill and therefore both our Sauiour Christ here and S. Paule elsewhere ioyneth them together as vnseparable companions S. Paule in the 16 to the Romaines verse 19. both expoundeth this place and maketh the selfe same connexion that is here Volo vos sapientes esse in bono I will that ye be wise in that which is good that is be ye wise as serpents Simplices verò in malo But simple in that which is euill that is and innocent as doues Paules volo and Christs estote is the same but that the one is set downe in the obiect and the other in the subiect S. Gregorie in his pastor cap. 25. alledging this verie place saith Valdè in electorum cordibus debet astutiae serpentis columbae simplicitatem astruere serpentis astutiam columbae simplicitas temperare In the harts of the elect the subtiltie of the serpent ought to vphold the simplicitie of the doue and the simplicitie of the doue to temper the subtiltie of the serpent Estote prudentes sicut serpentes ad intelligendas fraudes Be ye wise as serpēts saith Chrysostome to vnderstand their deceit simplices sicut columbae ad ignoscendas iniurias and simple or innocent as doues to pardon their iniuries Nazi●nzen he will haue the medley of these vertues to make a mixture and this AND to be the physitions Ana. Be ye wise as serpents AND innocent this And is Ana that is take as much innocencie as wisedome ana of both alike and then the whole dosis the whole receipt he maketh in this sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodnesse mingled with knowledge Now it is plaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is knowledge or vnderstāding is in the former vertue in wisedome and is contained in this Be ye wise And therefore it is certaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnesse is in this later in innocencie contained in this Be ye innocent And I will shew and proue vnto you that this is a principal vertue more principall then iustice it selfe And first to begin with the furthest degree of simplicitie Some there be that because they see the words vis and ius to haue neither more nor lesse but the selfe same letters therefore they thinke the things also to be neither more nor lesse but iust the selfe same if they might they thinke they haue right to doe as they list and to haue what they like These haue neither part nor portion in this vertue but yet this I will say for them they come nearer to it then the hypocrites for the sinnes of violence be simple that is single but the sinnes of deceipt be double both the sinne and the deceipt This is the one kinde of naughtie goodnesse that are good to none but themselues This is the first and worst kind of simplicitie the simplicitie of sinne which is simpliciter malum simply euill The second kinde of simplicitie is whē men be by nature simple without vnderstanding such as we call innocents and these though they haue no share in this commandement yet are they better then the former A foole is better then a violent or vniust man for this though it be simplex malum a simple euill yet is it not malum simpliciter an euill simply because I take it to be malum poenae not culpae a punishment that is laid vpon them rather then any fault of their owne The third degree of simplicitie and innocencie is in them that carrie this minde Neminem laedere as Tullie saith to hurt no bodie And here simplicitie or innocencie entreth into the degrees of goodnesse it is a step to goodnesse to haue this conseience and to beare this mind that thou wilt hurt no body neither by thought word nor deed The fourth degree is propulsare iniuriam as the Orator speaketh not onely not to do iniurie thy selfe but to hinder others also from doing iniurie as much as in thee lieth to be so far from hurting thy brother that thou hast a care of him that he be not hurt by others And this is a further degree of goodnesse then the former The fifth and last is vince malum bono Ouercome euill with goodnesse Rom. 12. 21. Not onely not to doe iniurie which is good but defend from iniurie which is better nay not only not to do iniurie and to defend against iniurie but to do good that is to be beneficiall and that to thine enemie to do good against euill To do euill for good is merè diabolicum meere diuellish for so did he in slandering and transgressing against God who created him good to do euill for euill is merè belluinum meere brutishnesse for so do they which hurt and goare one another to do good for good is merè humanum meere humane for so do we for this is common courtesie amongst men to do good for euill is merè diuinum meere diuine for so did Christ when he prayed for his enemies And this is the true patterne of perfect innocencie which maketh Dauid to appeale vnto the Lord for iudgement The Lord be iudge betweene thee and me when he had done good for euil 1. Sa. 24. This was Dauids innocencie and this was Christs innocencie and this innocencie is goodnesse this goodnesse is better then righteousnesse for it goeth a degree beyond it Rom. 5. 7. Doubtlesse a man would scarce die for a righteous man but for a good man it may be one durst die where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteous man is he that doth no iniurie but dealeth vprightly with all But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the nearest to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good man is he that doth good to all to his power And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this good man is Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen implieth and as the word it selfe may seem to implie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose simple is to compound is a compoūd word yet it signifieth a simple man which implieth thus much that this simplex is not a simple simple man but a simple man and a