Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	worship_n	worship_v	write_v	30	3	4.9076	4	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

ancient Heathens as Pythagoras and others and Angels in the Scripture also we know are sometimes called Gods doth grow insolent or rebellious And so I have done with this place of Plutarch which together with that of Tully being unquestionable deserve to be much made of by them who had rather a little genuine truth though they labour for it then plenty of specious impostures The Sibyls and Mercurius Trismegistus we purposely decline to meddle with in this case yea and the Oracula Chaldaica too which though I doe not altogether reject yet I am very suspicious that there is in them more of Porphyrius then his bare as himselfe pretends collection All this that hath been said well pondered S. Austins assertion that we spake of before with little variation that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the very first long before Homer was taken in the worst sense for an evill spirit and afterwards when evill spirits began to be worshipped which how it happened Justin Martyr and others that have written against the Gentiles doe shew for a good spirit goodnesse and bountifulnesse as Tully well argues against Epicurus being if not the only yet the chiefest object of divine worship this assertion I say so qualified though we cannot for want of proofs and evidences of those times affirm it certainly true yet certainly it may be supposed and granted not improbable But however take the word in either sense for a God or for a Devill the opinion we have spoken of of the envy and malignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will equally but in different respects appear to have proceeded originally from the Scriptures And besides this that the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God by Greek writers as the Latin Deus by the Latins is often used upon this occasion hath been observed before and must here be remembred The Text of the Scriptures that we must ground upon is that unhappy conference between our first mother Eve and the subtill Serpent which we therefore think fit to set down here at large as we find it recorded in the third Chapter of Genesis and the 1 2 3 4 5. verses of the Chapter The words according to our last English Translation are these Ver. 1. Now the Serpent was more subtill then any beast of the field Gen. III. which the Lord God had made and he said unto the woman Yea hath God said Ye shall not eat of every tree of the Garden 2. And the woman said unto the Serpent We may eat of the fruit of the trees of the garden 3. But of the fruit of the tree which is in the midst of the garden God hath said Ye shall not cat of it neither shall ye touch it lest ye die 4. And the Serpent said unto the woman Ye shall not surely die 5. For God doth know that in the day ye eat thereof then your eies shall be opened and ye shall be as Gods knowing good and evill Let the words first in themselves and then compared with the event and other circumstances be well considered and these two inferences will of themselves as I conceive without the help of a comment offer themselves to any ordinary judgement First that the Devill doth object unto God their Maker envy and malignity towards men Secondly that it was meer envy and malignity towards mankind that moved the Devill thus to set upon the woman and to counsell her as he did As I will not therefore altogether decline them so neither will I trouble my selfe and my Reader with multiplicity of Commentators upon the place I think it will not need and I must confesse I have not at this time many by me to look upon We shall treat of those two inferences in the order they were but now set down Of all Ancients that have written upon Genesis I shall ever give the preeminence unto S. Chrysostome for the most literall and genuine Expositor Upon the 4. verse And the Serpent said c. he hath these words upon the fourth verse as I said but his words concerne the fifth rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Afterwards not content to have contradicted the words of God that he might the better make way for his imposture and by foiling the woman fulfill his own designes he doth traduce their maker as envious Of later Commentators Junius as most generally received among Protestants and learned Diodatus lately set out in English I wish more care had been taken both in the version and printing will suffice Junius upon the place Videtur enim ex multis rationibus c. Among other arguments which he the Devill used to perswade them that men were not so loved of God as they thought but hated rather and that happinesse was envied unto them he brings this as the chiefest because they were forbidden to eat of that fruit from which depended man's chiefest happinesse the knowledge of good evil Diodatus upon the fifth verse God doth know c. He doth wrest I make use of the translation set out into a wrong sense the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envy and provoking the woman to pride and curiosity Before I proceed I will by the way impart unto my Reader a certain passage of Aristotle which I have often admired and doe still as often as I think of it The opinion being currant in his days that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or envious which by the vulgar who have little sense of any other happinesse but such as is to be found in the fruition of worldly goods was applyed accordingly Aristotle in his Metaphysicks takes notice of both both of the opinion and how applyed and as for the opinion he doth protest against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not possible it should be so but secondly were it so indeed that such is the nature of God as to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in all probability saith he his envy doth especially consist in this that he doth not afford unto men the happinesse of perfect knowledge and contemplation He speaketh it of the Metaphysicks particularly as absolutely being the noblest of all sciences by himself therefore and by others often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinity His words are not many as his manner is to be short but contain fully the substance of all I have said we shal have them afterwards upon another occasion I think no man hath ever laboured to any purpose in the search of any truth either divine morall or naturall or ever observed with himselfe how prone men are generally and always have been upon all occasions both of themselves to mistake and to be misled by others who will not acknowledge Aristotle though hardly censured by divers as well deserving that glorious title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine as his so much admired master by ancient both Christians and Heathens

wise but such as did altogether sequester themselves from all such imployments and courses of life as were liable to either hatred or envy What religion Pliny the elder was of may easily be known from himselfe It appeares clearely by him that his religion in point of doctrine and opinions was Epicurus his religion and therefore we may probably suppose that his aime was no other then that of Epicurus where he makes this observation it is in the Proem of his seventh book that Homini plurima ex homine sunt mala Now all this that hath been brought from severall authors of men being the cause of evills well considered let us see what there is in Aul. Gellius his words justly to be excepted against why they should not passe for perfect as in former editions Homines fecisse dicitur saith he tantam vim esse aerumnarum malorum Adversus ea Chrysippus cùm in libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarto dissereret Nihil est inquit c. that is It is commonly said that men themselves have bene the cause that this world doth so abound with evills and miseries Against which opinion Chrysippus in his fourth book of Providence disputing There is nothing saith he c. That this was the opinion of many hath sufficiently been shewed and that Chrysippus writing of and for Providence had reason to take notice of the opinion may also as clearly appeare by what hath been said If the Latine of the words were it that they stuck at a poore businesse to be stood upon when the meaning is knowne then this happily fecisse tantam esse vim for ut tanta vis esset which indeed is more ordinary as facere ut numerarent and facere ut scirent in Cornelius Nepos and the like and there is an old Grammarian whether Servius or Priscian I know not well who somewhere passeth his judgement that one Infinitive to governe another is against the custome of the Latine tongue but how much the good man did overshoot himselfe in so saying let latter accurate Grammarians Alvarez Vossius and others or rather let any ancient Latine authors be looked upon and it will easily appear If all that is not ordinary may be suspected that I say not condemned I durst undertake out of this one author to produce five hundred places that may seeme more strange then this such as these Ibi scriptum est tum multa alia c. Faceret me ut earum rerum essem prudentior c. and Omnia quae pater jusserit parendum and the like Or was it because adversus ea they thought was improper after a single sentence But if so they should have considered that antea postea praeterea and the like before that through much use they did coalescere in one word were so taken and used divided as now joyned they are commonly antea after one single thing spoken of as well as after many and so of the rest I say commonly so I take it though I find that Hadrianus the Cardinall in his learned Observations De sermone Latino modis Latinè loquendi dedicated Carolo Principi Hispaniarum makes it a particular observation of the word praeterea Haec quoque clausula praeterea observatione praecipuè digna videtur nam certo modo loquends non post multa solum connumerata à perfectis illis autoribus ponitur verum etiam post singularem aliquam vel personam vel rem Cicero c. And so is postilla to this day sometimes joyned and sometimes divided to be found in Plautus And so much to that passage of Aulus Gellius we are beholding to him that he gave us the hint of so much pertinent matter and we hope we have in some measure requited him We are now come to the etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is more then reason that Grecians themselves of whom we received it should be first heard about it Plato in his Cratylus where he doth purposely intreat of the derivation of ancient Greek words among others he takes this into his consideration and his opinion is which hath since been followed by most that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so contracted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise or prudent as Plato himselfe there expounds it or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius and the Etymologist that is skilfull well experienced And so indeed we find the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary of it used by Homer and others so that of that word or what it signifieth no question at all can be made though Plato mention it or at least the sense of it as out of use and in a manner antiquated in his dayes And this etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking it in the worst sense for an evill spirit would very well agree with what is written Genesis III 1. and elsewhere of the subtilty of the Serpent Some question may be made whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would much confirme this derivation were ever used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some passages perchance yet to be found in ancient Greek authors might induce some to beleeve that it hath As for example this distich of the Anthology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some to whom the Greek tongue hath been much beholding produce this very passage to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof much hath been said before is sometimes taken for cacodaemon that is a devill Whether they were led into this error by those that first wrote upon those Epigrams or led them into it I know not but an error it is as will easily appeare to any that shall wel examine the construction of the words which cannot stand with that interpretation neither is the jest or acumen of them any wayes improved by it but rather obscured and impaired I did wonder saith the Poet to see a black Maure Professor of Rhetorick such eloquence from such lips in another Epigram to the very same purpose called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triple lips to proceed so white an attire such was the custome of those times upon so black a skin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here must of necessity be translated either peritus or Deus but the latter being not onely more warrantable because common and ordinary but also in that sense that Tully calls Plato Deum philosophiae farre more emphaticall here is doubtlesse to be preferred and so indeed I find the word by some others that have written upon the same Epigrams well rendred And so much I had to say concerning this Etymology which makes the word originally a Greek word Others there be of the same kinde mentioned by Greek Grammarians and others but obvious enough and in my judgement so little considerable that I thinke it needlesse to insist upon them here Neither indeed would I eagerly contend with