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
A36731	Remarks on several late writings publish'd in English by the Socinians wherein is show'd the insufficiency and weakness of their answers to the texts brought against them by the orthodox : in four letters, written at the request of a Socinian gentleman / by H. de Luzancy ...	De Luzancy, H. C. (Hippolyte du Chastelet), d. 1713.	1696 (1696)	Wing D2420; ESTC R14044	134,077	200

groundless and unconceivable Therefore the last must be admitted And this is so much the more rational because the Socinians are Men too learned not to know that the Primitive Writers or to speak the words of a truly great Man of this Nation all the first Writers of the Church of God have expresly attributed the Creation of Man to the Son and have brought in the Father speaking thus to him Let us make Man Not to multiply citations read Orig. cont Cels l. 2. In Gen. 3.22 is another place of the same nature and to the same design The Man is become as one of us to know good and evil I think that custom of Princes has nothing to do here Those little Pedantical evasions are too mean for the weight of the expression If there is but one Person in the Divine Nature how comes the Vs so emphatically Why say those Gentlemen in the page cited Onkelos and Oleaster render the words more truly The Man is become one knowing of himself good and evil Grotius not trusting to this would have God speak here to Angels Thus a groundless supposition is made a solid answer to a translation universally receiv'd before any of these Disputes I humbly conceive that the Irony us'd in that place has no force if the knowledge here spoken of is not that Primitive Essential Knowledge which belongs only to God which Man 's ambitious designs aim'd at and of which neither he nor Angels are capable of v. 5. You shall be as Gods knowing good and evil which is to say just nothing if this consists in the sad experience of his misfortune and not in the rashness of his undertaking The book of Job is certainly a part of the Old Testament and St. Austin in an Epistle to St. Jerom calls Job deservedly a Prophet In the 19.25 26 27. he expresses himself thus I know that my redeemer lives and that he shall stand at the latter day upon the earth and though after my Skin Worms destroy this body yet in my flesh shall I see God The old Latin Interpreter reads Deum meum my God Whom I shall see for my self and my eyes shall behold and not another I pass over that most solemn and elegant Preface more lasting than the rock on which he wishes the assertion to be written 1st The Holy man draws an argument of comfort in the deepest of his afflictions from the thoughts of another and a better life 2ly He looks upon him who is able to save to the uttermost not only them that come after but all them also who are gone before him 3ly He is satisfi'd that he lives who will redeem him from the pains that he lyes under who knows his innocence because he is the searcher of the hearts 4ly He asserts a final judgment wherein justice will be done to all men who shall rise from their graves and be clothed with flesh to receive it 5ly He avers that he who lives now though invisible will become visible and be their Judge in that great day 6ly He is now only the object of his knowledge and faith but then he shall be the object of his sense He shall see him 7ly He who is now invisible but shall be visible then he calls His God the ground of his hope and indeed of all his confidence This is so positive that it is capable of no allegory but only of a litteral sence That this is spoken of Christ is agreed by the old Rabbins That it is understood of Jesus is the opinion of most Christian Interpreters That that God who is represented here as living according to the noble and usual expression of Scripture which cannot be apply'd to Moses Solomon or any of them who are call'd Gods will stand as a judge and be seen by men in their Flesh and be beheld with their eyes is not the Father is consented to on all hands It must then be the Son who in the union of the two natures is the Redeemer Who as God is known to live and to inhabit Eternity Who in the fullness of Times has appear'd in the flesh and obtained to be at the end of the World the judge of the quick and dead It may be objected to this that Grotius for these Gentlemen look upon an objection not to be answerable if it has but the name of Grotius is positive that the Jews never understood this text of the resurrection of the dead How this learned man comes to be mistaken is strange to me But that he is so may invincibly be made to appear from the body of the Jewish Writers What is taken out of the Book of Psalms to prove the Divinity of Jesus Christ has so much the more force because most of it is appli'd to the same purpose by the writers of the New Testament This gives these proofs a double authority and fully determines their sence Nor can any other be put upon them then that in which they are taken by them whom we all acknowledge to be inspir'd This is so natural and carries so much self-evidence along with it that I cannot hear without a deep astonishment Hugo Grotius saying that those Prophecies Non in vim argumenti propriè adhiberi sed ad illustrandam atque confirmandam rem jam creditam That they are not properly arguments to make us believe but a sort of illustrations and confirmations of a truth already believ'd I thought those excesses buri'd long since with Theodore of Mopswest Anathematis'd on that very account by the Fathers of the fifth General Council and Faustus the Manichee so often confounded by St. Austin I was glad to hear Observat on Dr. Wallis's four Letters pag. 16. That those Gentlemen do not profess to follow Socinus but the Scripture that if Socinus has at any time spoken erroneously or unadvisedly or Hyperbolically t is not Socinus who is their Master but Christ yet after all they espouse the same enormity in the brief Hist pag. 16 17. and lay this as a rule Nothing is more usual with the Writers of the New Testament than to apply to the Lord Christ in a mystical or allegorical sence what has been said by the Writers of the Old Testament of God or any other in the litteral and primary sence of the words This they do as often as there is any likeness between the Persons or things or events He that shall read the Thalmud or other Rabbinical Writings will see that the Apostles took this way of Interpreting from the Writers of the Jewish Nation For as often as the Jewish Rabbins met with any event or thing or Person like to what is recorded in some place of the Old Testament they said that place was fullfill'd or was again fullfill'd and accommodated immediately the words of such Scripture to that Person event or thing If this be receiv'd it is a folly to pretend to reason or to dispute First Though there are some Prophecies of Christ which may admit of