Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	good_a	know_v	knowledge_n	3,077	5	7.3450	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05034	The minde and iudgement of maister Frau[n]ces Lambert of Auenna of the wyll of man declarynge and prouynge howe and after what sorte it is captyue and bonde, and not free: taken out of hys commentaries vpon Osee the Prophete, wherin vpo[n] the. iiii. chapter of the sayd prophet, he most godly, plainlye and learnedly, entreateth and writeth of the same, as hereafter euide[n]tly shal appere. Newelye tra[n]slated into Englishe by N.L. Anno Do. M.D.xlviii. the xviii. day of Dece[m]bre.	Lambert, Franz, 1486-1530.; Lesse, Nicholas.	1548 (1548)	STC 15178; ESTC S108240	76,171	160

shall preserue vs. For to kepe them without his spirit is no keping of them ▪ but playne hypochrisie and dissimulation The Lorde hath set before vs both fyre and water lyfe and death good and euyll that is asmuche to saye as he hath set before vs the kepynge of his diuine wyll and pleasure and also the transgression offendynge of the same wyll He hath set before vs eternall health and euerlastynge perdicion To whether of these we wil le● vs reache furthe our handes Yf so be that we do chuse to apprehend the transgression of the lawe being bounde in the wynges of the spirite of fornicatiō falsheade we shall haue death and perdition of our soules withoute remedye If we do applie oure selues to the wyll and commaundementes of the Lorde by the cōfort drawyng of the holye spirite of God health lyfe euerlasting shal folow By the spirite of the Lorde we do apprehende seke after the lyfe prepared for the faithfull By the spirit of our flesh and of falshed we loke after no goodnes but al wickednes traūsgression of the cōmaundemētes If we haue the spirite of the Lorde wee shall not faile of lyfe most happi and blessed If we be led by the spirite of fornication of the fleshe what remayneth but death vtter destruction There is no man which can mislike this exposition except it be those whyche are led wyth a peruerse spirite which holde opinion that the wyll of man of it selfe can wyl that thyng whych is good and also of his owne power kepe the cōmaūdemētes Hereby you mai perceiue that nether this text of the scripture nor any such like doth make any thyng at al for this forged fained libertie of oure fre wil. Obiection Against this do they argue reason saying If man had no knowledge nor iudgmēt of him self to know good and euyl to iudge also what is the wyll of the Lorde It oughte not to be imputed to hys faulte if he did chuse and take that way whyche is euil Obiection An other reason If so be mans wil be not fre at libertie wherefore should he be blamed for sin for as muche as sin is to him no sin if it be done by coaction not voluntarie of hys owne wyl Solution of the fyrste ob ∣ iection To the fyrste reason we saye that if their obiection be true thē must it folowe of necessitie that all the reprobate persons are punished wrongfully whych dyd neuer know perfectlye the wyl of the Lorde for as much as they are blynde for the whyche cause the Lorde prayinge his father for them whyche dyd crucifie hym sayed Forgeue thē father for thei do not know what they do And trulye they dyd not know For euery euil persō is ignoraūt blind And therfore it was spokē of them whiche did murmure speake againste the lawe of God in Deuteron .xxxii. I woulde to God they were wise had vnderstandyng Deut. xxxii as though he would haue said they haue nether wit nor knowledge Wher fore to our owne destructiō are we so busye serchers of the heauēlye maiesties hidden secrets syth that we know that he is in al thinges iust true our selues wretched blind ful of lies He doth iustly reiect cast from him the reprobate blind whō he hath suffered to be blind and indurate that in no wise they can cōfirme thē selues be agreable to the cōmaundemēt wyl of the Lorde The profounde and hyghe depenes of hys iudgement what manne can vnderstande I wyll holde my lyppes therefore togyther kepe scilence worshyppynge the inscrutable iudgementes and decrees of the Lorde Solution of the second obiection To theyr second reason I saye that sinne is voluntarie in the wicked whyche syn cometh not of a free wyll but frome that will whyche is bounde and captiue by the spirite of fornication whych is the sence and vnderstandynge of the fleshe For the wyll of the fleshlye that is to saye of theym whyche do lacke the spirite of the Lord is nothyng lesse then free and at libertie bycause it is not vnder the lawe of God nor neuer canne be as to the Rom. viii Chapter Rom. viii It doth not folow therefore after theyr reason that sinne should not be imputed to the reprobate and wicked which syn is imputed to thē that most iustly To the faithful to thē which do beleue Rom. iiii Psalm xxxi The author doth lamente the fall of certayne men which are gon from syn that is to say cōcupiscēse is not imputed for theyr faith sake as Paule teacheth to the Romains the .iiii. Chap. and the Psal in the .xxxi. Psal beareth also wytnes But Alas there be certaine howe they haue bene deceued the Lord knoweth which sometime as al the worlde almost can testifye abhorrynge and detesting the fowle and stinkynge synagoge of Antichriste wyth all the abhominable rites and craftes and lyes therof wyth all theyr vaine curiouse phātasticall maner of speakynge are nowe turned to theyr madnes forsakeynge the veritie of the Lorde Christe to Antichrist in preachynge and teachinge of men those thynges whyche by the power of the worde of God hath hytherto bene reiected and forsaken bicause they myght therby stablishe and confirme theyr opinion which is that the wil of man is fre and at libertie The which men peraduenture in theyr selues shal fynde true by experience Yea they do fynde it alreadye what a pore and small libertie that is whych is in the wyll of man or rather howe certayne a bondage and seruitude it is for as much as by no studye no crafte no knoweledge they are able to vanquish or to ouercome theyr own propre affectiōs Yt had bene better for thē more profitable for al men yf they had not so vndiscret lie and vnwysely as they did confirme their blynd libertie brought and leyd forth before men the folyshe phantasies dreames particions and distinctions of Duns It can not be spoken how much hurt these brablyng questionaries do of Thomas of Aquine of Capireold wyth suche other brabling and scoldyng sophisters in whom a man can fynd no substance nor pyth of substanciall matter but a fewe folyshe and idle termes and wordes as these be which do folowe It semeth to be so it maie be so it may be saied c. Which wordes to the godly and faithful sorte are nothing els but the strong deadlye and deceauable poyson of the deuil spokē and writtē without good foundation It a uidetur fieri potest dici potest without substance strength of godlie confirmatiō which do knowe that to cleaue and stycke only to the eternall word and testimonie of the veritie of God is the only shote anchor of oure healthe ❧ The secōd text of the scripture wrōgfully taken and alleged THey do alledge forthe of the fyrste boke of Moyses called the Genesis in the iiii Cha. these wordes