Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	father_n	scripture_n	tradition_n	1,582	5	9.3519	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81229	The originall cause of temporall evils. The opinions of the most ancient heathens concerning it, examined by the sacred Scriptures, and referred unto them, as to the sourse and fountaine from whence they sprang. / By Meric Casaubon D.D.	Casaubon, Meric, 1599-1671.	1645 (1645)	Wing C809; Thomason E300_12; ESTC R200256	58,479	71

Aristotle in his Metaphysicks speaking obiter of this matter and in the very termes as Herodotus doth he quotes this Simonides and might be thought to make him the first author But he doth not he takes notice of the saying from Simonides the Poet indeed and because from none but him disapproving the saying he is content to say that Poets will lye That no body said it before him he doth not write neither will it follow Lastly how easily either Aristotle or any other in case they had spoken more peremptorily might be mistaken in this point since neither all bookes were extant in any age that have formerly been written be it the happiest age that ever was nor all that are extant likely to come to any one mans knowledge be he never so carefull and curious I leave it further to be considered Aristotles words in English those memorable words we mentioned before are these Therefore it may well be thought that the possession or purchase of this ingenuous noble science the Metaphysicks doth not belong unto men For the nature of man in many respects is slavish so that according to Simonides this blessednesse doth peculiarly belong unto God neither is it fit for man to seeke that science which is above him or which is not granted unto him Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as I conceive such trajections being very usuall to Aristotle especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if that of the Poet be true that God can envie I think it appliable to this especially Gr. It is probable that it so fals out in this especially whence it will follow that all men are unfortunate Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he alludes to those verses of Euripides as I take it cited by him in his Ethicks lib. VI. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is divinely confuted by him in the said Ethicks the 7. 8. Chapters of the X. Book who aspire to such excellency But neither is it a thing possible that God should envie but according to the Proverbe Poets will faine many things or often lye neither ought we though but men and not so capable of it as of other things that is to make more reckoning of any other science then of this These words of Aristotle may give light to an obscure passage of Clemens Alexandrinus who in his fifth Stromat having discoursed at large and to that end brought proofes out of the Scripture also That God had not revealed the truth unto men but in mysteries and allegories in dreams and symboles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is not out of envie since that to phansie God subject to passions so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be rendred not as it is translated patibilis in which sense it is taken Acts XXVI v. 23. is impious but c. I have done with my main subject the originall of that opinion of ancient Heathens De invidia Daemonis I must now remember an observation of the same Ancients spoken of at the beginning concerning unusuall overswelling prosperity for which there being sufficient ground in ordinary construction upon daily experience the opinion de invidia Daemonis especially by them of remoter times from the beginning who were lesse acquainted with ancient traditions may be thought as well to be grounded upon the same experience This tradition de invidia Daemonis being once up and generally received among men though originally grounded as we have said and derived from the particulars of Adams fall yet afterwards when the revolution of many Ages had partly adulterated and partly altogether obliterated the truth of things it was applyed by men diversly according to the severall opinions men had of the Deity and as they stood differently affected some placing happinesse in knowledge some in greatnesse in pleasure some and some in some other thing to the things of this world But the most generall application of it being as we have said and partly shewed to all eminent worldly prosperity it will be requisite therefore and consequent to our first intention to shew what further probable grounds besides experience either from certain words of Scripture seemingly importing some such thing or from relations of Scripture Histories from which as ancient Fathers prove most of their fables were derived ancient Heathens might have for this observation Passages of Scripture which by them might easily be drawne to that sense are many the effect of all which is by Christ comprised in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever shall exalt himselfe shall be abased and he that shall humble himselfe shall be exalted Matth. XXIII v. 12. There was a saying among ancient Grecians attributed by them unto Aesope as Author of it but certainly whether by Aesope first or any other taken out of the Scriptures originally that it was the proper work of God and his chiefest occupation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To abase the things that are high and to exalt those that are low It is thus expressed by Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Euripid. in Troad I see the Gods or the wayes of the Gods those things which are low they exalt aloft Gr. they make to tower on high and those that are eminent or highly prised they cast down See if you please Iob V. 11. and XL. 10 11 12. Psal CXIII v. 6 7. I Sam. II. 3 4 5. c. all pregnant places to this purpose as I take it and many more may be found but of all I conceive that of Esay concerning Tyre to be most emphaticall Tyre that once renowned City whose Colonies pene toto orbe diffusae had spread themselves throughout the whole World almost as ancient Historians testifie Carthage the once Imperiall City of Africa that so long contested with Rome about the Monarchy of the World and divers other great Townes owing their originall unto it Of this Tyre the Prophet Esay Isay XXIII 8 9 among many others hath these words I must crave leave that I may set them down in their originall language because of the elegancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 Who hath taken this counsell against Tyre the crowning City whose Merchants are Princes whose traffiquers are the honourable of the earth 9. The Lord of Hosts hath purposed it to staine the pride of all glory and to bring into contempt all the honourable of the earth Though Tyre were the occasion and principall object and well it might then be for the pride and statelinesse of it of the words yet the sentence I take to be generall extending to all as times so places equally I have no thought that ever Lucretius a notorious Epicurean had any knowledge of the holy Scriptures and his thoughts I dare say were farre enough from what the Prophet or the Holy Ghost by him aimed at in these words yet it cannot be denied that he is an excellent Poet and that his words come very near to

arguments of his goodnesse and providence For what was ever more generally received and admired among them then this divine so they beleeved praecept or admonition unto men written upon the doores of that famous Church in Delphus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy selfe Of which words though many different interpretations have been devised by the ancients so many as would make a good large Tractat if they were all collected into one yet that the maine drift and purpose of the words was to perswade men to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato teacheth in his Charmides that is to humility or ad minuendam arrogantiam as Tully in his Epistles ad Q. Fratrem is generally acknowledged Humility not towards men onely in ordinary conversation but towards God also as in matter of action and religious worship so of thoughts and apprehensions concerning the Deity Of humility towards God the Latine Lyrick Poet speaketh well Diis te minorem quod geris imperas Hinc omne principium huc refer exitum and elsewhere againe Quantò quisque sibiplura negaverit contrary to the worlds wisdome which teacheth men to think highly of themselves that others may so think of them and indeed not without ground among worldly men A Diis plura foret I know that of old it hath passed very current among Christians that humility was altogether unknown unto ancient heathens either Philosophers or others under the notion of a vettue And well indeed may it be tearmed and deemed the proper vertue of Christians or to speake more properly of the Chirstian faith if it be taken in it's full latitude for religious or spirituall for intellectuall and morall or civill humility and againe if it be considered as the vertue of vertues as by Christ our Lawgiver and his Apostles it is proposed unto ●s and generally acknowledged by all Christians However it was not altogether unknowne to heathens as a vertue The words indeed humilis and humilitas in Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek are by them most commonly used by way of reproach but even by them as by Christians in the better sense sometimes Witnes this admirable passage of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God according to old tradition having in himselfe the beginning and the end and the midst of all things in a streight and direct course according to his nature passes on from place to place And after Him followes alwaies Justice the punisher of all that forsake the Law of God Of which whosoever aspires unto happinesse holding fast followes with humility and modesty Gr. humble and modest But he that is puffed up with pride trusting either in riches or honours or comelinesse of body through youth and foolishnesse also boyling in himselfe with arrogancy as one that needed neither governour nor guide but able to be a guide unto others such an one is altogether voide of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be understood spiritually not metaphysically for what we say commonly void of Gods grace For otherwise Aristotle so is this very place cited by Philoponus De mundo teacheth well that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there doth not nor can any thing subsist in the world altogether void of God The same Author of that exquisite Treatise De mundo who ever he be for Aristole's certainly for divers reasons though otherwise not unworthy his name it cannot be hath the same passage of Plato that we have before concerning humility the first part of it at the end of his book and concludes with it and though he name Plato yet he is mistaken by many who referre Plato's name not to these words that follow there but to them that go before which be not Plato's And whereas in Plato as we saw before it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words I know not how to save from a direct tautologie though Budeus in his translation hath made a shift to avoide it How the old translator of that Treatise Ap●letus found them because of the liberty he commonly takes is doubtfull But however his translation comes much nearer to Plato's sense then that of Budeus or then indeed that I may not be thought to lay the fault upon him the Greek words themselves as now printed in that Treatise would bear I can easily believe that the Author of it might alter somewhat in Plato's words the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be did not please him but that he should alter them into meer tautologie or indeed into non-sense I do not believe Bonau Vulcanius who hath written learned Commentaries upon this Author De Mundo passeth this place over in silence which made me the more willingly to take notice of it But now to return to our word againe there be others besides Plato who have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good sense Aemilius Paulus in Plut. having had a great King whom he had lately conqueted and taken at his feet his humble suppliant and observed it seems among some of the younger sort brave and gallant spirits otherwise whereof divers of his own kindred much exultation if not insultation presently retired to his Tent and having sent for them after a long and sad silence which was much wondred at he began very pithily and gravely to discourse of the changes of fortune and instability of all humane prosperity and concluded his discourse with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Away therefore with your vaine boasting and bragging for this victory ô young men and rather with humility stand amazed and fixing your thoughts altogether upon the future consider with your selves with what kinde of unexpected accidents Fortune Gr. Daemon may requite every one of you hereafter for this present prosperity Antistthenes saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maintained that in humility modestia humilitate so the Latin there which may also be further confirmed by what Dio. Laertius writes of him mans chiefest happinesse consisted In Plato but a little before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have translated humility I know the word of it selfe admits of other divers interpretations but there I conceived that sense most proper And so Plutarch I am sure speaking of the same thing that Plato that famous Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 useth the word in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to be proud but humble is the readiest way Gr. best provision to Philosophie So according to Philo of whom a man may almost as soon learn what Plato maintained as by Plato himselfe in his De vita contemplat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which excellent saying is thus expressed in Latin by S. August Ep. 56 ad Diosc Augustine Ad capescendam obtinendam veritatem via prima est humilitas secunda humilitas tertia humilitas All which tends to the illustration and confirmation of this second reason that if humility be the end of Gods judgements