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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68037	A world of vvonders: or An introduction to a treatise touching the conformitie of ancient and moderne wonders or a preparatiue treatise to the Apologie for Herodotus. The argument whereof is taken from the Apologie for Herodotus written in Latine by Henrie Stephen, and continued here by the author himselfe. Translated out of the best corrected French copie.; Apologia pro Herodoto. English	Estienne, Henri, 1531-1598.; Carew, Richard, 1555-1620, attributed name.; R. C., fl. 1607.	1607 (1607)	STC 10553; ESTC S121359	476,675	374

and mar-Prince as Mar-Prelate We must therefore distinguish inter salem Mercurij salem Momi between festiuity and scurrility vrbanity and ribaldry Inter iocos cruentos eruditos between such iests as will suffundere sanguinem and those that will effundere that is betweene such as will make our aduersaries blush and those that will make them bleed So that iesting being rightly leueled in regard of his obiect for it is no new saying Non patitur lusum fama fides oculus and rightly bounded I meane kept within the banks of Charity Sobriety may wel be vsed that in two cases either in way of honest recreatiō or in dealing with obstinate hereticks and enemies of the truth who hauing bin confronted confuted a thousand times ouer persist stil in their former follies albeit they bring nothing but the painted face of Iezabel rotten stuffe newly varnished ouer and old cole-worts in a new dish that so they may be as the Lord threatneth the obstinate Iewes a by-word and a prouerb a hissing and a derision to all that are round about them For proofe whereof to passe ouer prophane writers as Cicero Horace Quintilian and the like who in some cases preferre a pleasant conceit before a sound argument as when Horace saith ridiculum acri Fortius meliùs magnas plerumue secat res The current of the ancient Fathers is in this point concurrent some teaching the lawfulnes of it by precept others by practise Irenaeus derides the Valentinians calling them pépones sophistas and their Aeônes cucumeres cucurbitas The like doth Clemēs Alexandrinus Strom. lib. 7. And Ignatius epist. ad Tral Tertullian saith that if he laugh them to scorne and deride their dreames and dotages he serues them but right Nam multa saith he sunt sic digna reuinci ne grauitate adorentur And Hermias a Christian Philosopher hath written a booke which he cals Gentilium Philosophorum irrisio wherein he finely stouts the folly of the heathen Philosophers Why then shall it not be lawful for vs to do the like in iesting at those who iest at God and his holy truth Experience teacheth that an Ironicall speech doth often pierce deeper and sticke closer to a man then a sound argument It is the Physitians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as that serues to cure the diseases of the body so this the maladies of the mind It is the corrasiue which Elias applied to the gangreine of Baals Priests that had so dangerously infected the people of the Iewes Cry aloud for he is a God either he ●alketh or pursueth his enemies or is in his iourney or it may be he sleepeth and must be awaked It is the salt which Elizaeus cast into the barren waters of Iericho For as they could not be cured but by the salt which he cast into the fountaine so neither can the waters vpon which the Scarlet strumpet sitteth being people and multitudes and nations and languages be cured of their spiritual barrennesse or of the Romish pock and Aegyptian scab except the salt of the Sanctuary as I may say be applied to their sores What more frequent in Scripture then such kind of Ironies Behold man is become as one of vs to know good and euill Now therefore we must looke to it lest he put forth his hand and take of the tree of life and eate thereof and so liue for euer Go vp and prosper for the Lord will deliuer the citie into the hands of the King The Prophet Isaiah is commaunded to take vp a parable or a taunting speech as the word signifieth against the King of Babel and to say How art thou fallen from heauen ô Lucifer son of the morning And he derideth the brutishnes of Idolaters who of the same wood whereof they make a fire to warme themselues to bake their bread and rost their flesh make a God to worship And how doth the holy Ghost play vpon the very places of Idolatry as namely vpon mount Oliuet when he nicknameth it as I may say calling it no more Mons mishchae the mount of Oliues or of vnction but by an excellent Antonomasy Mons mashchith the mount of corruption And Bethel is no more called Beth-el the house of God but Beth-aven the house of iniquity Now if any modest mind shall haply take offence at some of his broad speeches or shall thinke that they might haue bin better spared I shall desire him to consider that it is not so easie a matter to find modest words to expresse immodest things as himselfe saith Chap. 34. § 2. that he hath but laid forth the liues of Popish Prelates as Suetonius is said to haue written the liues of the Emperours E●dem libertate qua ipsi vixerunt and that there is no reason that some should commit their villany with impunity and that no man may speake against it with modesty or that writers should be counted baudy Bales that is knaues for publishing it they honest men who practise it As for those wit-foundred and letter-stricken students I meane those cloudy spirits that are so wedded to the Muses that they become enemies to the Graces and can relish no discourse except it be full fraught and farced with Ob. and Sol. Videtur quod sic probatur quod non c. Let them a Gods name enioy their Dunses and Dorbels their Ban̄es and Bambres their Royards and blind bayards so they measure vs not by their owne meatwand making their minds the modell for all men but giue vs leaue to vse our liberty and to imitate the practise of prudent Physitians who apply the medicine to the malady with particular respect of the patients temper not giuing the same potion to a queasie and a steele stomach For euery plummet is not for euery sound nor euery line for euery leuel Al meats are not for euery mans mouth nor all liquors for euery mans liking The ignorant multitude and profound Clarks are not to be perswaded with the same arguments For popular perswasion the learned prise not and deepe demonstration the simple pierce not They must also remember what Saint Augustine saith Vtile est plures libros à pluribus fieri diuerso stylo non diuersa fide etiam de quaestionibus ijsdem vt ad plurimos res ipsa perueniat ad alios sic ad alios autem sic That is It is good that many bookes should be written by many men that of the same argument in a different style but not of a different faith that so the same truth may be conueyed to many to some after this manner to some after that Touching the Translation I haue not much to say for I do not professe my self a Translator neither do I arrogate any extraordinary skil in the French tongue I leaue both to the skilfull Linguists of our moderne languages as stately Sauile flourishing Florio graue

say in the same place Franciscus est in gloria Dei Patris Phil. 2. that is S. Francis is in the glory of God the Father He that desireth to heare more of such abuses deprauations and falsifications of holy Scripture all on a thrum farre more incredible then the former let him reade that which is written fol. 4. Christus fecit Franciscum sibi similem primò in vita virtuosa deinde impressione stigmatū Hinc de beato Francisco illud Ecclesiastici 44. dicitur Non est inuentus similis illi qui conseruaret legem Excelsi Quibus verbis beati Francisci celebritas praeclaritas sanctitas fama radiosa declaratur Fuit enim homo syncerissimus Item qualiter quomodo ad quid Deus fecit Franciscum ostenditur Genesis 1. 2. vbi sic scribitur Faciamus hominem id est Franciscum ad imaginem similitudinem nostram praesit piscibus maris volatilibus coeli bestijs terrae vniuersaeque creaturae omnique reptili quod mouetur in terra Et sequitur Formauit Deus hominem de limo terrae inspirauit in faciem eius spiraculum vitae factus est homo in animā viuentem Sequitur Posuit ●um in Paradiso vt operaretur custodiret illū Et ibidem Ex omni ligno Paradisi comede de ligno autem scientae boni mali ne comedas Et subditur quòd Deus ait quòd non erat bonum esse hominem solum fecit ei adiutorium simile sibi Et tulit vnam de cos●is eius ex ea Euam aedificauit In quibus verbis ostenditur quòd B. Franciscus fuit homo primò singularissimus à Deo in mundum destinatus non casis fortuito aut hominum consilio sed diuina prouidentia qua regulantur omnia Ideo ad hoc ostendendum dicitur Faciamus Verbum est totius Trinitatis beatum Franciscum ad mundum dirigentis Secundò quod fuit homo syncerissimus à corporis brutalitate segregatus quia homo fuit per consequens non sensualis aut sensualitati corporis deditus sed ab ea separatus rationabilis rationi subditus subiectus Sic enim motus sensuales refrenauit poenitentia arctiori vt hostem domesticum perfectè subijceret sine difficultate rationi pareret Tertiò quod fuit homo perfectissimus quia ad imaginē Dei Quartò homo exemplarissimus quia ad Dei similitudinem Quintò in vita rigidissimus quia piscibus maris praefuit Sextò Angelis dilectissimus quia volatilibus coeli iunctus fuit Septimò cunctis peccatoribus amicissimus quia bestijs terrae Octauò Deo vnitissimus ideo praefuit vniuersae creaturae Nonò diabolo infestissimus quia omni reptili terr● Decimò sua reputatione abiectissimus quia de limo terrae Vndecimò gratia plenissimus quia inspirauit in faciem eius spiraculum vitae Decimosecundò operatione virtuosissimus quia factus est in animam viuentem Decimotertiò Dei contemplatione intentissimus quia in Paradiso semper erat Decimoquartò verbo efficacissimus quia operatus est salutem multorum Decimoquintò in omnibus ordinatissimus quia custodiuit se alios Decimosextò imitator Apostolorum perfectorū quia ex omni ligno comedit Decimoseptimò excecrator scelerum contra Deum commissorum quia de ligno mali non comedit Decimooctauò paupertatis desponsator abdicator terrenorum quia adiutorium simile sibi videlicet contubernium paupertatis est sibi datum Vltimò ordinator omni● sanctitatis religionis quia ex eo Ecclesia quoad tres ordines est formata Tres enim propagines ex ipso sunt velut ex lateris costa germinatae productae That is Christ hath made S. Francis like to himselfe first in his vertuous life next in imprinting his wounds in his body Wherupon it is said Ecclesiast 44. There was none like vnto him in keeping the law of the most high VVhich words set forth the fame the excellency sanctity and glory of S. Francis Item of what quality how and to what end God created S. Francis is set downe Gen. 1. 2. chap. where it is said Let vs make man that is S. Francis after our image and similitude and let him haue dominion ouer the fish of the sea the fowles of the ayre the beasts of the field and all creeping things which moue vpon the earth And then it followeth God made man of the slime of the earth and breathed into his face the breath of life and man was made a liuing soule Item the Lord God took man and placed him in the gardē of Eden to dresse it and keepe it and cōmanded him saying Of euery tree of the garden thou shalt eate but of the tree of knowledge of good and euill thou shalt not eate After it is said It is not good that man should be alone and he made him an helper like vnto himselfe and tooke out one of his ribs and thereof made Eue. By which words it is manifest first that S. Francis was a most singular man one whom God had preordained should come into the world not by chance or by the counsell of men but by his owne prouidence whereby he disposeth and gouerneth all things And therefore it is sayd Let vs make A speech vttered by all the persons in the Trinity appointing S. Francis to come into the world Secondly that he was most pure void of all carnality brutishnes and sensuality for he was a man and so consequently not carnal nor addicted to fleshly lusts as beasts are but exempt from it as hauing an vnderstanding soule obedient subiect to reason So that through his strict penance he so wel curbed and kept in his sensuall appetite that he perfectly foyled and brought vnder his intestine enemy obeying reason without difficulty Thirdly most perfect because he was created in the image of God Fourthly a most perfect exemplar or Idea of all goodnesse because he was made after the similitude of God Fiftly of a most austere and strict life because he had soueraignty ouer the fishes of the sea Sixtly most beloued of the Angels because he was ioyned to the fowles of the ayre Seuenthly a great friend to all sinners because he had Lordship ouer all the beasts of the field Eightly most neerly vnited to God because he was ruler and gouernour of all creatures Ninthly a mortall enemy to the diuel because he had power ouer all that creepeth on the earth Tenthly of all men most base in his owne conceit because he was made of the dust of the earth 11. Most replenished with grace because God breathed into him the breath of life 12. Ful of vertue and operation because he was made a liuing soule 13. Rauished with the contemplation of God because he was alwayes in Paradise 14. Most mighty in word because he saued many 15. Most orderly in all his actions because he kept others and himselfe also

Eureux was before the miraculous spirit of the Franciscans of Orleans as hath bene said 18 Iohn Menard in like maner records another false miracle though wrought by no wicked spirit in his book intituled A declaratiō of the order and state of the Franciscās A pedlar of S. Anthonies relikes being to preach vnder a walnut tree had strewed gun-powder a litle before in a Pies nest which bred in the tree and hauing so done he tied a small string vnto it putting fire to the end thereof Now whilest he was preaching his pardons the Pie perceiuing the powder began to make a great chattering The Franciscan who listened to heare this sport thinking it wold not be long before it tooke fire aboue began in this sort Thou naughtie bird which thus interruptest this holy exercise my Lord S. Anthonies fire will burne thee for this geare He had no sooner spoken the word but the fire which had already seized vpon the nest by meanes of the string burned both her and her yong ones which was not done without a solemne shout the people crying aloud A miracle a miracle by meanes whereof he got a good round offering He further relates sundry like stories which he had heard of these pedlers of reliks S. Anthonies Questors as namely that their maner was to heat their litle crosses or brazē images whilest the good wife went into the garner or celler to fetch them somthing and at her returne would make her kisse the crosse or image and when she felt it hote they would exceedingly terrifie and affright her saying that their Lord Saint Anthony thereby shewed that he was not well pleased with her almes whereupon the silly soule would go back again to fetch them more and by that time the image would be well cooled which they would say was a signe that S. Anthony was appeased He writeth also in the same place of a li●●e knauish part played in Italy a litle before viz. about the yeare 1530. by one of the same craft and seruant to the same maister viz. how that this boute-feu being angry for that the poore labourer with whō he wrought would giue him nothing for his paines set fire on the house where his kine stood which burnt not only that part but all the rest of the building besides and all the goods therein making them beleeue that it came by a miracle wrought by S. Anthony but for all his cunning and knauery the truth was afterward known He further addes a very notable story recorded by many of another of S. Anthonies treasurers who burnt a poore womans peece of cloth making the world beleeue that it came by S. Anthonies meanes who did it to the end he might be reuenged of her which hapned as he saith in the country of Vaux but as others affirme in Calabria The story is told thus One of S. Anthonies treasurers trauelling through the country with a good fellow who led the Asse which caried the wallet passed by a butchers house where as soone as his man had rung the bell the good wife forthwith opened the doore and hauing let them in went to fetch them a peece of flesh in the meane while this false Frier hauing marked two faire swine playing together vpon the dunghill turning him at her returne toward his knauish companion said Is it not great pitie that these two swine should die so suddenly The poore woman listening to his speech questioned further with him thereof Wherupon the ghostly father said vnto her My good sister I can say nothing but that I am very sory that these two swine should die so suddenly and there is no man liuing that can perceiue it except he be in the fauour of blessed S. Anthony howbeit there were some hope if I had but two of the acornes which our Priour halloweth euery yeare The woman holding vp her hands besought him to giue her some of them promising not to be vnmindfull of that good turne He then casting his eie vpon his seruant who attended vpon this trash and gaine of the wallet asked him if he had any of the acornes left which hee gaue at the village whence they came last The fellow hauing sought a good while answered that he could find but two which he said he kept for their Asse which was often sicke Though our Asse should die quoth he yet must we pleasure this good woman whom I know to be well affected to our order Meane while looking with a couetous leering eye at a peece of cloth which lay hard by continuing his speech he said My good sister I am so perswaded of your liberalitie that you will not deny me a peece of linnen cloth for the poore sicke folke of our Couent She forthwith offered him linnen cloth or what he would demaund so he would speedily remedy that euill Then taking these two acornes in his hand he called for a vessell full of water and cast therein a little salt and putting off his cowle began to patter ouer a number of shor● prayers his man still answering Amen and the good wife with her children being solemnly all the while vpō their knees and hauing ended his deuotions he beat the acornes to powder and cast them into the water and stirring them together like a mash gaue them the swine to drinke making many crosses and pronouncing as many blessings ouer their backes euer calling vpon the good Baron S. Anthony for assistance in this miracle This done he told her that her swine were in no danger She therefore to make good her promise changed her peece of cloth for the grand mercies of this ghostly father But the good man of the house her husband coming home shortly after and hearing of all this pageant as also how his cloth was an actor therein taking two or three of his gossips with him ranne after them The Frier seeing them comming a farre off with staues vpon their necks was amazed like a cutpurse taken in the fact howbeit he thought it his best course to take an house which was somwhat neare into which his man ran and secretly conueyed thence two quicke coales which he folded vp in the cloth and hauing so done they passed on their way as though they mistrusted nothing Anone the butcher ouertooke him and laying hold of his hood after a rude and rough manner asked him for his cloth calling him theefe with many other threatning words Sir quoth the Frier very mildly You shall haue it with all my heart and God forgiue you this wrong you offer me in taking that from mee which was giuen me in recompence of a great good turne done at your house it grieueth me not that you take away my cloth yet I trust the glorious Baron Saint Anthony will worke some wonder and that shortly to teach you how you intreat the faithfull seruants and friends of God The butcher nothing regarding vaine words returned backe very iocund that he had gotten his cloth againe Howbeit