| Note 0 |
And here it may suffice to take notice that Greek Writers, Poets, Philosophers, Historians ; and other Writers, that have made only occasional mention of this word NONLATINALPHABET, or of the words next akin to it NONLATINALPHABET, or NONLATINALPHABET, or Lexicographers, that have purposely given an account of it, from Greek Authors, that must be supposed best to understand the use of words in their own Tongue; generally such as have not been engaged in a Controversie, that obliges men usually to torture words to their own sense, or to serve the Hypothesis, which they had espoused; have been remote from confining this, or the cognate words ; to that narrow sense as only to signifie a place or state of torment for bad men, but understood it as comprehending also, a state of Felicity for the pious and good. For such as have been concern'd in interpreting this or other like words with reference to the known, and famous Controversie, which I need not mention, their Judgments must weigh according to the reputation they are of with the Reader. The Greeks, no doubt, best understood their own Language. And among them can we think that Homer in the beginning of his 1. Il. when he speaks of the many brave Souls of his Hero's, those NONLATINALPHABET, which the W•r he is describing, sent into the invisible Regions, NONLATINALPHABET, that he ever dreamt they were all promiscuously dispatcht away to a place of Torment. Not to mention other passages where he uses the the word NONLATINALPHABET; to the same purpose. Divers others of of the Greek Poets are cited by several ready to our han•s, with which I shall not cumber these pages. That one • enough, and nothing can be fuller to our purpose, which is quoted by Clem. Alexandr. Str. l. 5. (as well as by sundry others) and ascribed to the Comic. Diphilus (tho' by others to another, Philemon. ) NONLATINALPHABET NONLATINALPHABET. In Hades we reckon there are two paths, the one of the righteous, the other of the wicked ; plainly shewing that Hades was understood to contain Heaven, and Hell. Plato, when in his Phaedo, he tells us that he that comes into Hades, NONLATINALPHABET, not initiated and duly prepared, is thrown into NONLATINALPHABET, (a stinking Lake) but he that comes into it fitly purified, shall dwell with the Gods; as expresly signifies Hades to include the same opposite states of misery and felicity. In that Dialogue called Axiochus, tho' supposed not to be his, written by one that sufficiently knew the meaning of such a word, we are told that when Men die they are brought into the NONLATINALPHABET, the Field of Truth, where sit Judges that examine NONLATINALPHABET, what manner of life every one lived while he dwelt in the body, that they who while they liv'd here were inspir'd by a good Genius, or Spirit, go into the Region of pious Men, having before they came into Hades been purified — such as led their lives wickedly are hurried by Furies up and down Chaos — in the Region of the wicked. In the third Book de Repub. Plato blames the Poets that they represent the state of things in Hades too frightfully ▪ when they should NONLATINALPHABET, praise it rather. Plutarch de Superst. brings in Plato speaking of Hades, as a Person, or a God, Dis, or Pluto (as they frequently do) and says he is NONLATINALPHABET, benign or friendly to Men ; therefore not a tormentor of them only. Caelius Rhodigin. quotes this same passage of Plutarch, and takes notice that our Saviour speaks of the state of Torment by another word, not Hades, but Gebenna ; which sufficiently shews how he understood it himself. And whereas there are who disagree to this notation of this word, that makes it signifie unseen, as some will fetch it from the Hebr. and go as far back as Adam in their search, alledging for this the Authority of an old Sibyll, will have it go for NONLATINALPHABET, and signifie as NONLATINALPHABET, unpleasant; nothing is plainer than that this other is the common notion, which (tho' Fancy hath not a greater Dominion in any thing than in Etymology) would make one shy of stretching invention to find how to differ from the generality. Therefore Calepin, upon this word, tells us that the Greek Grammarians, do against the nature of the Etymon (which plainly enough shews what they understood that to be) generally direct its beginning to be writ with the asper spirit ; but yet he makes it signifie obscure, or not visible. And tho' Plato is endeavoured to be hook't in to the deriving it from Adam by a very far fetch; yet 'tis plain that his calling it NONLATINALPHABET, in a place before referr'd to, shews he understood it to signifie invisible. And so Lexicons will commonly derive it ( Vulgo, says Caelius. Rhodis. ) But its extensiveness, as comprehending a state of happiness, is our principal concern, which way (as we might shew by many more instances) the common stream carries it. Pausanias in his NONLATINALPHABET, speaking of Hermes (according to Homer) as NONLATINALPHABET, and that he did lead. Souls NONLATINALPHABET, could not be thought to mean, they were then universally miserable. Sext. Empir. is an Authority good enough for the meaning of a Greek word. When ( Adversus Mathem. ) he tells us, tho' by way of objection; all men have a common notion NONLATINALPHABET, (using the Genitive with NONLATINALPHABET, as Homer, and others do, another word house, or abode, in the Dative, being understood) And yet, as to the thing, he afterwards distinguishes Poets Fables, and what from the nature of the Soul it self, all have a common apprehension of. As also Diog. Laert. hath the same phrase, mentioning the Writings of Protagoras, who, he says, wrote one Book NONLATINALPHABET, using the Genitive, as here, after NONLATINALPHABET, as hath been usual, on the mentioned account. And tho' his Books were burnt by the Athenians, because of the dubious Title of one of them concerning the Gods. So that we have not opportunity to know, what his Opinion of Hades was, we have reason more than enough, to think he understood it not of a state of Torment only for Evil Spirits. |
And Here it may suffice to take notice that Greek Writers, Poets, Philosophers, Historians; and other Writers, that have made only occasional mention of this word, or of the words next akin to it, or, or Lexicographers, that have purposely given an account of it, from Greek Authors, that must be supposed best to understand the use of words in their own Tongue; generally such as have not been engaged in a Controversy, that obliges men usually to torture words to their own sense, or to serve the Hypothesis, which they had espoused; have been remote from confining this, or the cognate words; to that narrow sense as only to signify a place or state of torment for bad men, but understood it as comprehending also, a state of Felicity for the pious and good. For such as have been concerned in interpreting this or other like words with Referente to the known, and famous Controversy, which I need not mention, their Judgments must weigh according to the reputation they Are of with the Reader. The Greeks, no doubt, best understood their own Language. And among them can we think that Homer in the beginning of his 1. Il. when he speaks of the many brave Souls of his Hero's, those, which the W•r he is describing, sent into the invisible Regions,, that he ever dreamed they were all promiscuously dispatched away to a place of Torment. Not to mention other passages where he uses the the word; to the same purpose. Diverse Others of of the Greek Poets Are cited by several ready to our han•s, with which I shall not cumber these pages. That one • enough, and nothing can be fuller to our purpose, which is quoted by Clem. Alexander. Street l. 5. (as well as by sundry Others) and ascribed to the Comic. Diphilus (though by Others to Another, Philemon.). In Hades we reckon there Are two paths, the one of the righteous, the other of the wicked; plainly showing that Hades was understood to contain Heaven, and Hell. Plato, when in his Phaedo, he tells us that he that comes into Hades,, not initiated and duly prepared, is thrown into, (a stinking Lake) but he that comes into it fitly purified, shall dwell with the God's; as expressly signifies Hades to include the same opposite states of misery and felicity. In that Dialogue called Axiochus, though supposed not to be his, written by one that sufficiently knew the meaning of such a word, we Are told that when Men die they Are brought into the, the Field of Truth, where fit Judges that examine, what manner of life every one lived while he dwelled in the body, that they who while they lived Here were inspired by a good Genius, or Spirit, go into the Region of pious Men, having before they Come into Hades been purified — such as led their lives wickedly Are hurried by Furies up and down Chaos — in the Region of the wicked. In the third Book de Republic Plato blames the Poets that they represent the state of things in Hades too frightfully ▪ when they should, praise it rather. Plutarch the Superst. brings in Plato speaking of Hades, as a Person, or a God, This, or Pluto (as they frequently do) and Says he is, benign or friendly to Men; Therefore not a tormentor of them only. Caelius Rhodigin. quotes this same passage of Plutarch, and Takes notice that our Saviour speaks of the state of Torment by Another word, not Hades, but gehenna; which sufficiently shows how he understood it himself. And whereas there Are who disagree to this notation of this word, that makes it signify unseen, as Some will fetch it from the Hebrew and go as Far back as Adam in their search, alleging for this the authority of an old Sibyl, will have it go for, and signify as, unpleasant; nothing is plainer than that this other is the Common notion, which (though Fancy hath not a greater Dominion in any thing than in Etymology) would make one shy of stretching invention to find how to differ from the generality. Therefore Calepin, upon this word, tells us that the Greek Grammarians, do against the nature of the Etymon (which plainly enough shows what they understood that to be) generally Direct its beginning to be writ with the asper Spirit; but yet he makes it signify Obscure, or not visible. And though Plato is endeavoured to be hooked in to the deriving it from Adam by a very Far fetch; yet it's plain that his calling it, in a place before referred to, shows he understood it to signify invisible. And so Lexicons will commonly derive it (Vulgo, Says Caelius. Rhodis.) But its extensiveness, as comprehending a state of happiness, is our principal concern, which Way (as we might show by many more instances) the Common stream carries it. Pausanias in his, speaking of Hermes (according to Homer) as, and that he did led. Souls, could not be Thought to mean, they were then universally miserable. Sext. Empire. is an authority good enough for the meaning of a Greek word. When (Adversus Mathematic.) he tells us, though by Way of objection; all men have a Common notion, (using the Genitive with, as Homer, and Others do, Another word house, or Abided, in the Dative, being understood) And yet, as to the thing, he afterwards Distinguishes Poets Fables, and what from the nature of the Soul it self, all have a Common apprehension of. As also Diog Laertes hath the same phrase, mentioning the Writings of Protagoras, who, he Says, wrote one Book, using the Genitive, as Here, After, as hath been usual, on the mentioned account. And though his Books were burned by the Athenians, Because of the dubious Title of one of them Concerning the God's So that we have not opportunity to know, what his Opinion of Hades was, we have reason more than enough, to think he understood it not of a state of Torment only for Evil Spirits. |
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