Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	general_a	particular_a	skill_v	30	3	16.3961	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32818	Quod tibi, hoc alteri, ne alteri quod non vis tibi a profitable enquiry into that comprehensive rule of righteousness, do as you would be done by : being a practical discourse on S. Matt. vii, 12 / by Benjamin Camfield.	Camfield, Benjamin, 1638-1693.	1671 (1671)	Wing C382B; ESTC R25964	104,175	262

is not mocked for whatsoever a man soweth that shall he also reap 'T is a frequent Proverb among all Nations Cicero hath it in his second Book de Oratore Prout sementem feceris ità metes Men shall reap for quantity and quality as they have sown of the same kind and in the same measure Job 4.8 They that plow iniquity and sow wickedness reap the same saith Eliphaz Prov. 11.18 But to him that soweth righteousness saith Solomon shall be a sure reward 2 Cor. 9.6 He which soweth sparingly shall reap sparingly and he which soweth bountifully shall reap bountifully saith the Apostle 'T is very remarkable that S. James having mentioned the Royal Law Thou shalt love thy Neighbour as thy self as comprehensive of all particular Duties towards our Neighbour thus enforceth it So speak ye and so do S. Jam. 2.12 13. as they that shall be judged by the Law of Liberty i. e. the above-mentioned Law of Christ who hath made us free See Prov. 21.13 Blessed are the merciful for they shall obtain mercy S. Mat. 5. Rev. 14.13 2 Cor. 5.10 and the Law which is given to us as Free-men equally respecting all For he shall have judgment without mercy that hath shewed no mercy that is He shall reap as he hath sown The Works of good men are said to follow them and We must all appear before the Judgment Seat of Christ saith the Apostle that every one may receive the things done in his Body according to what he hath done whether it be good or bad A pat Example to illustrate this we have in the Parable of Dives and Lazarus S. Luk. 16.19 20 c. where the rich man who denied Lazarus the crums of his Table begs in vain for a cooling drop from Lazarus his finger and Father Abraham gives him this then unwelcom Memento Wherewith a man sinneth by the same also shall he be punished Wisd 11.16 Son remember that thou in thy life time receivedst thy good things and Lazarus likewise evil things but now the Tide is turned he is comforted and thou art tormented Nothing but an hearty and Evangelical Repentance can interpose between us and the due recompence of our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing I say but that Gospel-Repentance which may engage the Mercy and Grace of God to mitigate the rigor of his Justice for us by pleading the Merits of a dying Saviour as abundant satisfaction We are then to do the same things to others which upon substantial and Scripture grounds we hope to receive our selves And if we do otherwise Quam temerè in nobis legem sancimus iniquam Horat. How rashly and unadvisedly do we our selves make a Law to punish our selves and prepare Scourges for our own Backs These now I conceive to be the chief Grounds which the Equity of the Principle before us is supported by in so much as 1. We stand upon so equal terms by Nature and Grace with each other And 2. 'T is very possible for us to change Relations and Conditions with others And 3. We have all the reason in the World to expect and look for the same measure we mete unto others to be paid home in our own Coin We should therefore do unto others in all things even so as we would desire our selves to be dealt withal SECT VII THat which now remains is by retail to give in the chief Particulars that are comprized under this General Rule Dolus latet in universalibus Generalia non punguut the better to reduce it into practice For 't is as a Fountain from whence our particular Duties towards our Neighbours Epictetus notes it as the cause of all evils unto men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to skill the adapting of common and general Notions to particular cases Epictet Enchirid. as so many Streams are derived or as a common Root from whence as so many Branches they naturally sprout forth The Principal Heads I shall here discourse upon are these seven 1. This Rule obligeth us to all sincerity uprightness and integrity of behaviour each to other 2. To unplume and divest our selves of pride arrogance and haughtiness and to be clothed with humility 3. To an universal innocency and harmlesness 4. In case of offence committed or wrong and injury done to make restitution or amends 5. To a respective obedience submission and reverence to our Superiors and Governors 6. To all the positive acts of Justice And 7. To all the dispositions and Practices of Love and Charity In all which Points now I shall only be as a Remembrancer to the Reader 's Conscience in what that naturally speaks and suggests unto him First then I say this Rule challengeth from us all uprightness sincerity and integrity in our behaviour and dealings S. Augustine well refers it ad simplicitatem cordis Cit. in Catena D. Thomae super Evang. to singleness of heart for as he adds nemo velit quenquam duplici corde secum agere there is none that would have another deal with a double heart towards himself We are all for sincerity in other mens dealings and converse with our selves The Hypocrite is a Creature hateful not only to God but Man so that he spake the general sense of Mankind who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer I●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he hated him like Hell who spake one thing and did another Smooth speeches demure looks humble gestures and courtships are not Oratory sufficient to procure our love and liking unto any whom we know thereby only to serve his own ends upon us and seek our ruine and mischief Who would welcom a treacherous Judas though approaching with an Hail Master and kissing him Who would welcom a dissembling Joab speaking friendly on purpose that he may smite the more unsuspectedly under the fifth rib Every one detests and abominates a known Liar and Hypocrite He that worketh deceit saith David Psal 101.7 shall not dwell in my house he that telleth lies shall not tarry in my sight Agreeable whereto was the practice of Constantius the Father of Constantine the Great Lib. 1. de vitâ Const c. 16. Eusebius relates it with a memorable Preface 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The story this Constantius though himself no Christian propounded this Experiment among his Courtiers and Judges That if they would sacrifice to Idols they should abide in his Palace and enjoy their Honours and Preferments but if they refused they should be excluded and banished from his Presence and Imployment His Court hereupon was divided some rather chusing to forsake all than to sacrifice unto Idols others preferring their Offices and Honours before their Christianity But he in the issue having made the discovery which he chiefly aimed at commended the sincere and resolute Christians but condemned the hypocritical as persons unworthy and unfit to be admitted by him unto a place of Honour and Trust who would