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	life_n	tree_n	2,346	5	8.7759	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07448	Wits common wealth The second part. A treasurie of diuine, morall, and phylosophicall similies, and sentences, generally vsefull. But more particularly published, for the vse of schooles. By F.M. Master of Arts of bot Vniuersities.; Palladis tamia	Meres, Francis, 1565-1647.; N. L. (Nicholas Ling), fl. 1580-1607. Politeuphuia.	1634 (1634)	STC 17835; ESTC S121517	258,252	788

cast himselfe downe head● long with the Dog so he tearmed t●● the Turke to be slaine with him Capstranus answering that it was no dange● at all to his soule the Bohemian forth ●with tumbled himselfe downe with th● Turke in his armes and so by his own death only saued the life of all the Citi● so the Deuill like the great Turke b● siging not onely one Citie but euen 〈◊〉 mankind Christ alone like this nob●● Bohemian encountred with him And seeing the case was so that this Dog the Deuill could not be killed starke dead except Christ dyed also therefore he made no reckoning nor account of his life but gaue himselfe to death for vs that hee onely dying for all the people by his death our deadly enemie might for euer be destroyed As it was bootlesse for Golias to brandish his speare against Dauid so it little a●ailed the Deuill to shake his speare likewise in the hand of the Souldiour against the heart of Christ. As Dauid hauing heard Golias prate and talke his pleasure when they came to the point at the first stroke ouerthrew him so Christ with that very selfe same speare which gaue him a little venny in comparison or if it be lawfull for mee to speak but a phillip on the side which was soone after recured gaue the Deuil a deadly wound in the forehead which with all his pawes he shall neuer be able to claw off As Dauid onely with his sling slew Golias so Christ onely by his death and by the power of his Crosse which is the sling of Dauid did conquer and subdue the Deuill The Palme tree though it haue many waights at the top and many snakes at the roote yet still it sayes I am neither oppressed with the waights nor distressed with the snakes Penny royall being hung vp in the larder house buds his flowers and Noahs Oliue tree being drowned vnder the water yet keeps her greene branch and Aarons rod being clung and dry yet brings forth ri●e Almonds and Moses bramble bush being set on fire yet shines and is not consumed so Christ the true Palm● tree though all the iudgements of God and all the sinnes of the world like vnsupportable waights were laid vpon him yea though the cursed Iewes stood beneath like venemous snaks hissing and biting at him yet hee was neither so oppressed with them nor so distressed with these but that euen vpon his Crosse hee did most flourish when he was most afflicted The Phenix though fitting in his neast among the hote spices of Arabia he bee burnt to ashes yet still he saies I die not but old age dyeth in mee so Christ the true Phenix though lying in his graue among the hot spices wherewith Nichodemus embalmed him he was neuer like to rise from death to life againe yet hee dyed not but mortalitie dyed in him and immortality so liued in him that euen in his Sepulchre he did most liue when he seemed most to be dead Epaminondes being sore wounded in fight demanded of his souldiours standing by whether his enemies were ouerthrowne or no. They answered yea Then whether his buckler were whole or no. They answered also I. Nay then sayes he all is well This is not the end of my life but the beginning of my glory For now your deere Epaminondes dying thus gloriously shall rather bee borne againe then buried so Christ was sore wounded but his enemies death and the Deuill were ouerthrowne and spoyled His Buckler which was his Godhead was whole and vntonched Therefore there was no harme done His death was no death but an exaltation vnto greater glory As snow couereth the ground when it is ragged and deformed so Christ with his coat without seame couereth our sinnes and though they were as ctimson yet he maketh them white as snow As Gedeons sleece when it was moist the earth was dry but when it was dry the earth was moist so when Christs fleece was moist as a greene Tree then were all we drie like rotten stickes but when his fleece was drie all the blo●d and water being wrong out of his percious side then were we moistned with his grace As Iacob trauiling towards Haram when hee had laide an heape of stones vnder his head and taken a nap by the way was much reuiued with it after his redious iourney so Christ trauailing towards Heauen when he had slept a little in that stony Sepulchre which was hewen out of a Rocke liued then most Princely after his painefull passion As Iona● was in the Whales belly three dayes and three nights so so was the Son of man in the bowels of the earth yet he had no more hurt then Ionas had As Daniell was not hurt of the hungry Lyons so Christ was not hurt either of the terrours of death or of the horrours of Hell As Adam and Eue both in one day were expelled out of Paradice about noone when the winde blew so Christ and the theefe both in one day were receiued into Paradice yea both in one houre of the day about the sixt houre that is about twelue a clocke in the day time As Peters shadow gaue health to the sicke so Christs shadow giueth life to the dead As Elizeus being dead raised vp one from the dead so Christ being dead was a Physition to the dead Pl●●y reporteth that there was a dyall set in Campus Martius to note the shadowes of the Sun which agreeing very well at the first afterwards for thirty yeares together did not agree with the Sun so all the time of those thirty yea three and thirty yeares that Christ liued in his humiliation heere vpon earth you might haue seene such a dyall in which time the shadow of the dyall did not agree with the shining of the Sun but thanks be to God all the better for vs. As the Sunne went backward ten degrees in the dyall when Ezechas went forward fifteene degrees in his life hee liued fifteene yeares longer so the going of this Sun Iesus Christ tenne degrees backward hath healed all our sicknesse and set vs a thousand degrees forward and infinitely aduanced vs by his death to euerlasting life As Rachel dyed her selfe in child birth to bring forth her Son Beniamin aliue so Christ dyed to bring vs into euerlasting life As when many birds are caught in ● net if a Pellican or any other great bird that is among them get out all the res● that are little ones follow after so Christ as a great Bird hauing broken through the net of death all wee escape with him As far as the Tree of life excelleth the Tree of Knowledge of good and euill so far the crosse of Christ excelleth the Tree of life As hony being found in a dead Lyon the death of the Lyon was the suftenance of Sampson Christs gall is our hony and the bitter death of Christ by reason of his righteousnesse is the sweete life of man As Hammons face was couered when he was

T Thalassiu●● Theodoretus Cyrae●ensis Theodoricus Theodorus Studithus Theophilus Alexandrinus Theophilus Antiochenus Theophrastus Philosophus Tyrius Platonicus V Valerius Maximus Virgilius W William Warner X Xenophon WITS COMMON WEALTH The second part Of GOD. And of his vnity simplicitie and perfection AS it was a lesse hurt for some not to see at all then to see ill as Hercules did who seeing his children slew them for enemies so it is a lesser harme and a lighter sinne not to beleeue that there is a God at all then to beleeue that hee is hurtfull Plut●rchus in Moralibus As they thinke worse of man that say hee is wrathfull and dangerous than they that deny he liueth so they thinke lesse amisse of God who deny him to bee than they that say he is bitter hurtfull wrathfull c. Ibidem As of the Hircanian fishes neither good nor euill is expected so the Epicures would haue vs neither to be troubled with the feare of God nor delighted with his bounty Ibidem As an husbandman doth not cut the Thorne before it hath budded and as the men of Libia doe not tread vpon the branches before they haue gathered the frankincense so God doth not cut off the pestilent race of Kings before some fruite may arise thereof idem de vindicta diuina A● Schoole-masters and Philosophers are said after the common manner of speaking to descend to the capacitie of their schollers and hearers which is not to bee vnderstood of any corporall descending so when God in the holy Scripture is said to descend it is to be● vnderstood after the common custome of speaking Origenes lib. 3. contra Celsum As a Physition cureth many diseases which hee is not partaker of so God purgeth many sinfull soules the staine of which hee is not any way touched with Ibidem As in an army if there be many Generals there growes confusion but when one doth rule the battell being vnited becomes the stronger so except there should bee but one God to order this vniuerse all would come to ruine and dissolution Lactantius lib. 1. 3. lib. de●ra cap. 2 As there is but one Sunne that inlighteneth the day whereupon Cicero saith that it is called the Sun because it ha●ting obscured all the starres appeareth one and alone so there is but one God that illuminateth the world Ibidem lib. 2. 10. As nothing maketh to the perfection of vnitie which is the beginning of ●umber for when it was not the begin●ing of number it was perfect and be●ng made the beginning of number it is ●ot encreased so also God before the Creation was perfect and after the Creation was not augmented Iustinius Martyrin responsionibus ad Orthodoxos responsione ad quaest 113. As the Sunne toucheth all things alike with his force and influence yet all things doe not receiue it alike so although God according to his essence be present euery where with euery one yet hee is not alike present to others as he is in his owne temple Idem derecta Confession● siue de Sancta coessentiah Trinitate The Sun and the Moone cary a type of a great mystery For the Sun after a certaine manner representeth God and the Moone man As the Sunne by many degrees excelleth the Moone in power and glory so God excelleth man As the Sunne is alwayes perfectly seene neither is at any time diminished so God doth alwayes continue perfect full of power wisedome immortalitie and all other good things The Moone changeth euery moneth and her power dyeth shewing the condition of man and afterwards is renewed and encreased designing the future resurrection of mankind Theop●ilus Antiochenus Libro 2. and Antolycum As God is more then all humane reason so it seemeth more then reason vnto me that I know that all things are done of God Saluianus lib. 3. de iudicio As God is vnknowne vnto vs according to his essence so is he immeasurable according to his Maiesty Thalassius ad Paulinum Presbyterum As by the excellent structure of an house wee gather that there hath beene an architect so by the glorious frame of this World we conclude that there is a God Philo Indaeus lib. 2. legis alleg●●iarum As the Sunne entreth into the dennes of Lyons and into the cauernes of creeping wormes without harme or pollution so God entreth into the dwellings of man without hurt and penetrateth to the habitation of death without corruption Macarius hom 11. That which the Sun is vnto the senses that is God vnto the vnderstanding The Sunne illuminateth the visible World God the inuisible the Sun illustrateth the corporall sight God maketh glorious intellectuall natures And as the Sun is profitable both to the seers and to things seene to the seers that they may see to the other that they may be seene and is the most beautifull among visible cre●tu●es so God doth helpe both the vnderstanding and things vnderstood this that it may vnderstand the other that they may bee vnderstood and he is the highest among intelligible things Greg. Nazian oratione funebri in Athan As Moses Serpent did eate vp the Serpents of the Inchanters so Gods power deuours and swallowes vp all the power and strength of man As the Painter who guideth the pencill in the hand of his scholler and so maketh a perfect picture deserueth most prayse than his scholler so to God who worketh all good in vs and effecteth euery good worke belongeth greater honour and glory than to man Lodouicus Granatensis lib. 1. Ducis Peccatorum As a Wife chast and beautifull who deserueth to bee loued alone thinketh an in●ury to bee done vnto her if shee bee loued together with others so also doth God Idem lib. de denotione God is inuisible and incomprehensible AS there is nothing shriller than a voyce nothing stronger than the winde nothing more violent than a sauour and yet these being caried through the ayre vnto our senses are not seene with our eyes but are perceiued by other parts of our body so God is not to bee comprehended of vs by sight or by any other fraile sense but is to be looked vpon with the eyes of our minde wher● wee see his wonderfull and excellent workes Lactantius lib. 7. cap. 1. As no man is able to measure the length or the breadth of Heauen or to sound the depth of the Sea so no man is capable of the incomprehensible Maiesty of God Epiphanius haeresi 70. contra Audianos As wee are not able to know the essence of any Starre so wee are not able to reach to the knowledge of Gods essence Philo Iudaeus lib. 1. de Monarchia As hee that endeuoureth to saile ouer the maine Ocean and cannot inforced to turne backe the same way he went so the ancient Phylosophers and Orators enquiring of the nature of God failed in wit and faultered in tongue confessing at the last that they could find none other thing but that God was incomprehensible and vnmeasurable Chrysostomus hom 28. operis

imperfecti As no man can measure the winde or weigh the fire so no man can attaine vnto the vnsearchable iudgements of the Lord. Euen as one standing vpon the shoare doth see the Sea and yet doth not see the breadth and depth of it so the Angels and all the other elect which bee in Heauen doe see God really yet they cannot comprehend either the depth of his greatnesse or the altitude of his et●nitie Lodouicus Granatensis lib. 1. Duc●s peccatorum Euen as there can be found nothing more bright and visible then the Sunne yet nothing is lesse seene then it by reason of the excellency of his brightnesse and the weakenesse of our sight so there is nothing in it selfe more intelligible then God yet there is nothing in this life lesse vnderstood then he for the same reasons Ibidem As the Painter when he depainted the funeral solemnity of a certaine Kings Daughter pourtrayed her kinsfolks with heauy countenances and her Mother more sorrowfull then the rest but when he came to delineate the Father he did couer his face with an artificiall shadow signifying thereby that his Art did here faile him so when we speake of God and the deepe mysteries of his di●●nitie vnder awe of admiration wee are to lay our hands on our mouthes and to adore him with ineffable and chast silence Ibidem God is not the Authour of sinne AS the Sunne which is made to illustrate and enlighten things cannot obscure and darken them so God who is righteousnesse it selfe cannot doe vniusily Origines lib. 3. contra Celsum As the wicked doe naughtily entreate the goodnesse of God so God doth vse to good ends the euill workes of the vngodly Eusebius Emissenus hom 4. de Epiphania As the Smith is not the cause why the iron rusteth nor the progenitour of a liuely body is the cause of the filth and blemishes it afterwards gathereth so neither God although he make and order all things is the cause of any sin and wickednesse in them Mercurius Trismegistus in Pymandro As it belongeth vnto God being only good to bee the cause of euery good worke so it is vnmeete and incongruous that hee should be supposed the authour of any euill Fulgentius lib. 1. As a Master that would try his ser●ant whether he be good or bad setteth in place where hee may come to sweet meats money now if this seruant dee take any his Master compelled him not to ill but laid open his bad disposition so also God giuing vnto men occasion to sin if they will sinne he doth not make them to sin but manifesteth the maliciousnesse of their hearts Chrisostomus homil 46. operis imperfecti As the Sun is not hurtfull although it seemeth so vnto weake and bleare eyes and as hony is not bitter to the tast albeit sicke folke deeme it so so God ●s not euill nor carelesse of mens actionsi● albeit wicked and reprobate men thinke him so Chrisost. hom 7. in Ioan. As it is no wonderfull thing to make a golden Bracelet of gold but it is admirable to make pure gold of base lead so to make good of good is a thing of no such wonder but to extract vertue out of vice this is diuine God out of the wickednesse of the vngodly done against the righteous doth extract their profit yea out of our owne faultes hee doth produce our welfare for by it he worketh in vs contrition and by his fauour wee bring forth the fruits of repentance Pintus in Eze. cap. 38. The patience and long animity of God AS God patiently suffered Ionas to bee swallowed of the Whale not that he should perish but that he being cast vp againe might more submit himselfe vnder the mighty hand of God and more glorifie him so God from the beginning hath beene patient in suffering man to bee swallowed vp of that great Whale who was the authour of preuarication not that hee should finally perish but that he might prepare him to seeke for that saluation of which Ionas was a signe Irenaeus lib. 3. contra haereses cap. 22. An houshoulder doth not suddainly cast forth a faithfull seruant but desireth him to stay so the Lord long suffereth if any one hath beene faithfull vnto him August sermone 146. in Lucam As Cities and Common-wealths doe nourish hangmen and executioners of iustice by whom ●hey may exceute offenders and malefactors not praysing the office of the hangman but tolerating his ministry for necessary vses so God the great magistrate and justicer of this world doth suffer tyrants and oppressors as certaine hangmen that by them he may take vengeance of vngodly men and afterwards deliuereth the tyrants vnto torment so God punished the Children of Israell by the Assyrians Theodoretus ser. 6. de Gracarum affectionum curation● Gods Prouidence AS a King when he would keepe any man safe from danger placeth him in his palace that not onely the wals of the King but also the eyes of the King may defend him from his enemies then the which guard none can be saser so the heauenly King by the same prouidence doth defend his Lodouicus Granatensis lib. 1. Ducis Peccatorum As the Sun doth not onely illuminate Heauen the Sea and the Earth but shineth also thorow a window or a little ●reuice and doth cast light into the inmost place of the house so the diuine prouidence doth not only preserue great things but also respecteth the very least that are in the Earth Clemens Alexand●mus lib. 7. stromatum As wee know that there are men in a Ship that directly sayles into an hauen although we 〈◊〉 none of them by reason of the right guidance of it so we know that God is the gouernour of all things by his prouidence albeit we cannot see him with our carnall eyes Theophilus Antiothe●us lib. 1. ad Antolycum As an house decayeth without an inhabiter as a Ship perisheth without a Pylot and as the body dyeth being forsaken of the soule so all things goe to wracke and ruine without the diuine prouidence Lactantius lib. 3. cap. 20. As a Wagoner directeth his chariot and a Pylot his Ship so God guideth all his creatures Philo. lib. de Sommijs As we know that there is a soule in a mans body by the motion of the body albeit the soule be inuisible so God by his prouidence and ordering of all things is apprehended although by no eye hee can be discerned Theophilus Antiochenus lib. 1. ad Antolycum As an Eagle caryeth her young ones vpon her wings and as a mother carieth her child in her armes so God supporteth his Deuteron cap. 1. cap. 32. As God respecteth a little bird of the Sea called Alcyon that in the midst of winter he sendeth a calme for fourteene dayes which the Mariners call Alcyo● dayes till she hath hatched and fledged her young ones that the waues of the Sea may not trouble her nor destroy her brood so the diuine prouidence regardeth men in all their actions

As vessels are made of clay so by charity the heart of man is made a diui●e vessel ibidem As clay mingled with vineger doth stay the bleeding at the nose so charity tempered with the vineger of compunction doth restraine the fluxe of sinne Ibidem As the Sardian stone expelleth feare procureth mirth maketh bold and sharpeneth the vnderstanding as saith Dioscorides so Charity bringeth ioy ioy expelleth feare and by consequent it maketh bold and valiant and whetteth the vnderstanding to contemplation of heauenly matters Idem lib. 2. de Matallis L●p●d cap. 5. Prudence AS in a liuing creature the first and chiefest part is the head the second the breast and the third the priuy members and as in the ●oule the first and chiefest part is rationall the second irascible and the third concupiscible so prudence is the first and chiefest vertue which is conuersant about the head and the rationall part of the soule the second is fortitude which doth establish the heart and is busied about anger and the third is temperance which is occupied about the priuy partes and the faculty concupiscible which hath the third place in the soule Philo. Iud. lib. 1. legis allegoriarū A Serpent when hee is within the danger of man of all parts of his body keepeth his head from blowes which hee doth eit●er by gathering his body into a circle or hiding it in an hole and suffereth his other parts to be beaten so if any persecution happineth vnto vs prudence teacheth vs to hide our head which is Christ that taking the blowes vpon vs wee may ●afegard the faith receiued of him by the losse if need bee of our bobies Hilar. cano 10. in Math. The prudence of the Serpent is seene in two things in safegarding his head with yeelding his body to strokes and in his drinking for when thirst oppresses him and he goeth to drinke he doth not take his poyson with him but leaueth it in his den so our prudence should be in time of persecution and temptation rather to deliuer to the sword and fire all that we haue then to hazard and end anger our head that is to deny Christ and secondly when we goe to the holy Church of God or to prayers or to receiue the holy misteries that we doe not cary with vs in our cogitations maliciousnesse voluptuousnesse or enmity Epiphanius h●resi 37. As a Captaine guideth his army a Pilot his ship God the world and the vnderstanding the soule so prudence tempereth and gouerneth the felicity of this present life Archytas apud Sto●●eum ser● 1. As a s●ar doth warne vs to take heed of a wound so prudence in the consideration and memory of passed dangers doth make vs more wary and cautelous Plut. in Moralibus As the Beuers of Pontus doe bite off their preuy members when they are hunted because they know that for them they are pursued so it is the part of a prudent man sometimes to cast away that thing for which hee is endangered Eras. in similibus Harts when they feele themselues wounded do run to the herbe Dictamnum and presently the arrow falleth forth Beares because their eyes often growe dimme thrust their heads into the hiues of Bees that being stung till the bloud follow the grossenes of the humour may be purged The Lisard being to fight with the Serpent placeth himselfe not far from a certaine herbe and as often as hee perceiueth himselfe wounded of the Serpent so often hee runneth to that herbe and presently returneth to the cōbat as whole as a fish The Fox cureth himselfe with iuyce of the Pine tree The Torteise hauing eaten the flesh of a Viper auoideth the hu●t of poyson by eating wild Margerom The Serpent doth cure his eyes by feeding on Fennell The hedge-hogge maketh two holes in his caue one towards the North and the other towards the South when the North wind blustereth hee sh●tteth his Northen hole and looketh to the South and when the South wind bloweth hee openeth his hole towards the North so man being prudent and reasonable should see what is good for him and foresee things to come Isidorus Clarus orat 56. tom 1. As hee should not take a Lute in his hand that is ignorant in Musicke so he should not take rule and soueraignty vpon him that is not endued with prudence Plutarchus As the Cyclope hauing his eye thrust out stretched out his hands hither and thether without any certaine aime so a great King or mighty Potentate who wants prudence setteth vpon all his affaires with great hurly burly but with no iudgement Plutarchus H●merus lib. 9. Odys As Tinne separateth brasse and lead from Gold and Siluer so prudence distinguisheth good from euill and discerneth things profitable from hurtfull F. Ioannes a S. Geminiano libro 2. De metallis lapidibus cap. 40. Tinne defendeth other mettals from the fire so prudence defendeth the other vertues from perishing Ibidem As the smelling discerneth good sauours from ill smelles so prudence discerneth good things from bad Idem lib. 6. de homine membris eius ca. 61 As Socrates by the Oracle of Apollo was held the wisest man among the Heathen so Salomon by the testimony of God was the wisest man vpon the earth so that there hath not beene the like among the Kings which were before him neither after him came the like ● Chron. cap. 1. IVSTICE AS sinne is sweete in the beginning but bitter in the end so Iustice on the contrary it seemeth bitter in the beginning but is sweeter then hony in the end Origenes As a iudge would not ouercome any man nor haue any aduersary but pronouncing his sentence determineth with the honester side so iustice is against no man but giueth to euery man his owne Philo lib. 1. legis allegoriarum As fire cannot burne without fuell by which it is nourished so the meate and food of the soule is iustice by which it liueth Lactantius lib. 2. cap. 13. As he that sitteth in a strong house when a storme ariseth heareth the noyse of the tempest a●d how the trees are tossed of it but he himselfe feeleth not the blast so he that sitteth encirled with iustice when the World is disturbed heareth the hurly burlies and tumults but is not touched himselfe Chrysost. Hom. 48 oper imperf As the mind of a sinner is more and more darkened and dimmed and is further and further remoued from the light of truth so hee that exerciseth iustice hath his mind more and more enlightened and ascendeth to the knowledge of greater wisedome Idem hom 18. operis imperfesti As Siluer is hard but yet to bee melted so although iustice is seuere yet it hath compassion and not indignation F. Ioannes a S. Geminiano lib. 2. de metallis lapidibus cap. 4. As Aristides and Phocion were the iustest men amongst the Athenians Bias among the Prienaeans Aristophanes among the Messenians Timolion among the Corinthians Glaucus among the Spartans Prodicus among the