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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A20544 A plaine and familiar exposition of the ninth and tenth chapters of the Prouerbs of Salomon Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625. aut 1606 (1606) STC 6954; ESTC S109738 92,972 171

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fountaine from whence all good affections doe spring Thirdly there can bee no exercise of godlinesse which is the very breath of all religion where the commandement and promise of God is not apprehended Fourthly the diuell hath the dominion of them that liue altogether in blindnesse for hee is the Prince of darkenesse ●he 6. 12. he taketh and holdeth and leadeth them according to his will and he will neuer be willing that either God should be serued 2. Tim. 2. 26. or any man should be saued Instruction to vse all industrie and diligence to get knowledge Vse 1 especially that which hath the stampe of grace vpon it and is proper to the people of God Send to heauen for it by prayer to the Lord search in the word for it with all good indeuours by hearing and reading by meditation and conference by obseruation and experience and all other good exercises Confutation of such as bee altogether carelesse of vnderstanding that haue past a state of their soules to ignorance for tearme of life they would be reputed religious and godly and yet want both mettall and making of all religion and godlines but they though they be without knowledge haue as they say a good minde But why saith the Scripture without knowledge the minde is not good Prou. 19. 2. yet they hope in another world to speede as well as the best and yet the Apostle teacheth that Christ shall come in flaming fire rendring vengeance to them that doe not know God doe they speede so well that be condemned 2. Thes 1. 8. Secondly of them that haue gotten some knowledge but are voyde of all sinceritie and obedience it is not a vertue for their good but a sin for their hurt and though for a time they make it serue their turne for a shew yet it will turne to their sorrow in the end for they increase the hardnes of their hart and the guiltinesse of their conscience and the number of their stripes according to the measure of their fruitles knowledge Luke 12. 47. For thy dayes shall be multiplyed by me and the yeares of Verse 11 thy life shall be augmented If thou be wise thou shalt be wise for thy sel●● and if thou Verse 12 be a sinner thou alone shalt suffer After the discription of wisedome whereby it may be rightly discerned is heere proposed the profit and reward of it whereby we are perswaded to imbrace it and that is First in a perticular namely long life which is not so to be vnderstoode as though it were perpetuall and so of absolute necessitie for then good men must grow to be old men and all which dye young should dye wicked and damned but that God hath the keeping of their liues in such good safetie as they shall neuer be taken away before due season they shall not die so soone as that it would be better for them to liue longer nor liue so long as that it might be hurtfull that they died not sooner This point doth Eliphas truely expound to Iob and all other righteous persons Iob. 5. 26. Thou shalt goe to thy Iob. 5. 26. graue in a full age as a crop of corne commeth in due season into the barne Now all graine is not of equall proportion of grouth some is sowen before others and yet is cut downe after them some is sowen after others and commeth to maturitie beefore them so that good husbands dispose not of their haruest by measure of time but by the ripenesse of their corne and two extremities they prouidently auoide neither too has●y to inne the fruits of their fields or trees for so they would wither away neither to defer the gathering of them after they bee ripe for so they would drop off and shedde and grow to rottennesse Afterwards he declareth the recompence of wisedome ingenerall that the possession and practise thereof is not onely a seruice to God nor alone for his sake so often required but redoundeth also to the profit of them that bee owners and performers of it And to this is opposed the contrary state of those peruerse and wilfull scorners that howsoeuer their desire and purpose is to doe mischiefe to others yet all their malice returneth on their owne heads Thy dayes shall be multiplyed c. Wisedome and grace doe Doct. 1 not onely procure our life to bee euerlasting in heauen but of Grace giues maintenance for this life as well as for eternall life good and sufficient continuance in earth So is she said to come like a liberall and bountifull Lady Chap. 3. 16. which brought her hands full to bestow vpon her friends length of daies being in her right hand and in her left hand riches and glory because life it selfe is more precious then wealth and aduancement which depend vpon it and are but ornaments of it therefore she bringeth the continuance of that in her right hand as a gift of greater value and the other in the left as inferiour to it but all very excellent comming out of those glorious hands First that prouidence and power of God doth protect vs Reasons 1 from all the euils that might befall vs as wee vse to deale in our gardens and orchards plucking vp the nettle and weedes and preseruing the good hearbes rooting out the bryars and brambles and nourishing the fruitfull trees Secondly his angels haue a charge to keepe vs by whose ministrie our life is defended Psal 91. 10. 11. Thirdly the feare of God doth make the heart good and a good heart is made cheerefull and a cheerefull heart procureth good health and good health prolongeth the life Fourthly a good man will seeke to God by prayers in the good estate of his body to haue it continued in weakenesse and infirmities to bee cured and this will they doe ordinarily as Ezekias did in a case extraordinary alwayes resigning themselues to his will Fiftly a godly man will bee trusty to himselfe in the keeping of his owne body auoyding surfetings and distempers and disorders whereby wicked men doe weaken themselues and will consionably vse all fit meanes of comfort health safetie Confutation of them that thinke the seruices of wisdome Vse 1 to bee the greatest meanes to shorten mens daies They will kill themselues say they by fasting and praying and musing and reading and running to Sermons but thus to complaine is indirectly to blaspheme God either with imputation of vnfaithfulnesse towards them that seeke him or with impotencie and defect of power for they inferre that hee windeth them into daunger by promise of safetie or that the repaire of the soule must needes bee the ruine of the body and so he cannot heale the one part of man without hurting of the other Instruction to take this holy receipt which is a medicine for all diseases and a remedie to preuent all kinde of mischiefes No Phisicke so forcible or healeth nor plentie so sufficient against want nor any multitude of men and munition