Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	rise_v	soul_n	5,336	5	5.5152	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70185	Scepsis scientifica, or, Confest ignorance, the way to science in an essay of The vanity of dogmatizing, and confident opinion : with a reply to the exceptions of the learned Thomas Albius / by Joseph Glanvill ...	Glanvill, Joseph, 1636-1680.	1665 (1665)	Wing G828_pt2; ESTC R13862	52,781	100

Protagoras and Gorgias Yea and not only assaulted them with his arguments but persecuted them by his reproaches calling the Philosophy of Empedocles and all the Antients Stuttering Xenocrates and Melissus Rusticks Anaxagoras simple and inconsiderate yea and all of them in an heap as Patricius testifies gross Ignorants Fools and Madmen How fit then think you is it that the World should now be obliged to so tender and awful a respect to the Libeller of the most Venerable Sages as that it should be a crime next Heresie to endeavour though never so modestly to weaken his textuary and usurp'd authority and how just think you is your charge of my Reflections as a piece of irreverence to Antiquity when my veneration of the greater Antiquity extorted from me those strictures against the proud Antagonist of all the ancient and more valuable Wisdom of whose unworthy and disingenuous usage of the Elder Philosophers I 'le present you among many with some particular instances that most easily offer themselves to my pen and memory Briefly then he accuses Zeno for making God a Body because he call'd him a Sphear in a Metaphor He sayes of Parmenides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he made hot and cold Principles and yet in two long Chapters falls upon him as making all things one These two Principles of Parmenides Aristotle interprets of Fire and Earth when 't is clear enough that the Philosophers meant Light and Darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He says of Parmenides and Melissus that they denyed all generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet in another place having it seems forgot this charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He accused Empedocles for constituting the Soul of Elements for which he took occasion from that verse of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When as the Elements he means are not corporeal as Aristotle would suggest to force an absurdity on that Philosopher but Intellectual ones as Simplicius one of his own Interpreters expounds Empedocles He blasphemes Anaxagoras's Mind in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet after gives excellent attributes to that Mind of Anaxagoras He accuses the Pythagoreans of making Numbers the Principles of things when as 't is evident that Numbers were intended by Pythagoras but as Symbolical representations of them which serv'd him but for the same purposes the Hieroglyphicks did the Aegyptians from whom that Sage had his Method of Philosophy as Philoponus himself confessingly affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But of all the Philosophers he quarrel'd with there was none he pursued with so much gall and animosity as his incomparable Master Plato whom he not only insolently opposed and ingratefully thrust out of his School while he lived but with a severe pen persecuted his very ashes and followed him with injuries beyond the grave And all for no other reason but because that Venerable old Man reproved his evil life and preferr'd the better deserving Speucippus Xenocrates and Amyclas before him The particular instances of those ungrateful abuses are too numerous to be insisted on therefore I shall only pitch my observation on Plato's Doctrine of Idea's which Aristotle in all his Books inveigh's against and hath render'd ridiculous among his credulous Sectators Concerning which you may please to take notice that this Opinion was not originally Plato's though Aristotle charge him as the Author but was the Doctrine of the Pythagoreans Aegyptians and Chaldaeans We have it in Timaeus Locrus the Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And before him Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But originally this Doctrine of Idea's was Chaldaean for which I offer you the ensuing Testimonies which will also clear the antient sense and nature of those Idea's We have them then in the Oracles of Zoroaster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these Idea's by which we may understand their natures he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Briefly then the Chaldaeans by their Idea's understood the forms of things as they were in their Archetypa Mente which answers to the eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Christian Trinity They called them also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were in this primaeval Mind In the Soul of the World they call'd them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nature they were Seeds and in Matter Forms Thus therefore In the Seeds of all things there is heat in that Spirit in this Nature which depends on the Universal Soul and that on God in whom 't is Jynx or Idea This was the Chaldaean notion of Idea's and this was the Platonical which how unlike it is the Chimaera of Universal abstract notions Aristotle and his Peripateticks falsly affix upon the Divine Philosopher is of easie apprehension So that Aristotle in his impugnation of the Platonical Idea's fights against notions of his own creating and no assertions of his Venerable Master And I must confess the reverence I have for that Excellent Sage and his Philosophy lessens my esteem of Aristotle and his Which I cannot without some regret behold so Sacred in Christendom while the incomparable Prince of Philosophers with his divine Theories seems to be neglected and forgotten especially since this latter is so consonant in his Dogmata to the principles of Christianity and the other so opposite to most the articles of our belief in his Of which Patricius has presented the World with a large Catalogue of Instances and I 'le offer you a few of them Plato affirms God to be one Aristotle make's one first mover but 56 other Gods movers of the Orbs. Plato own 's God under the notion of the Father which Aristotle no where acknowledges Plato that God is the Supreme Wisdom Aristotle that he is ignorant of particulars Plato that God is Omnipotent Aristotle that he can do nothing but move the Heavens Plato that God made the World Aristotle that the World is uncreated and eternal Plato that God made the World of nothing Aristotle that of nothing is made nothing Plato that God is free from all body Aristotle that he 's tyed to the first Orb. Plato that Providence is over all things Aristotle that 't is confin'd to the Heavens Plato that God governs the Universe Aristotle not God but Nature Chance and Fortune Plato that God created the Soul Aristotle that 't is the Act of the body Plato that the happiness of a Man is in his likeness to God Aristotle that a Man is happy in the goods of Fortune Plato there will come one that shall teach us to pray a prophecy of our Saviour Aristotle prayers are in vain because God knows not particulars Plato that after death good Men shall enjoy God Aristotle no pleasure after this life Plato the Souls of the wicked shall be punish't after death Aristotle they shall perish with the body and suffer nothing Plato the dead shall rise Aristotle à privatione ad habitum Plato that

the Soul and Body of the wicked shall be punish't in Hell Aristotle knew no such matter These are some instances among many of the divine temper of the Platonical Philosophy and the impiety of the Aristotelian for a further account of which I referre you to the fore-mentioned learned Author So that I doubt not but when you have duly consider'd the matter you 'l judge those Reflections the effects of a laudable zeal for Antiquity and what is more sacred Truth To which I adde 5. That the Aristotelian was not the antient Philosophy but the Corpuscularian and Atomical which to the great hinderance of Science lay long buryed in neglect and oblivion but hath in these latter Ages been again restored to the light and it 's deserv'd repute and value And that the Atomical Hypothesis was the First and most Antient of which there is any memory in Physiology is notoriously known to all that know the Age of Democritus who was one of those Four Sages that brought the learning of the Aegyptians among the Grecians Orpheus bringing in Theology Thales the Mathematicks our Democritus natural Philosophy and Pythagoras all Three with the Moral Now the learning of the Aegyptians came from the Chaldaeans and was convey'd to them as some learned Men affirm by Abraham who was of kin to Zoroaster the great Chaldaean Legislatour and Philosopher which Zoroaster lived 290 years after the Flood and as Pliny saith was the Schollar of Azonaces whom Antiquáries affirm to have been of the Schoole of Sem and Heber The Atomical Philosophy then coming from the Aegyptians to the Grecians and from the Chaldaeans to them is without doubt of the most venerable Antiquity and the Aristotelian a very novelty in compare with that grey Hypothesis at the best a degeneracy and corruption of the most antient Wisdom Yea and 't is the complaint of several learned Men which whoever knows any thing of Aristotles Sectators will justifie That the Modern Peripateticks have as farr receded from his sense as from the Truth of Things For it hath been the Fashion of his Interpreters both Greeks Latins and Arabians to form whole Doctrines from catches and scraps of sentences without attending to the analogy and main scope of his Writings From which method of interpretation hath proceeded a spurious medly of nice spinose and useless notions that is but little of kin to Aristotle or nature So that whatever of genuine Aristotelian is in those works that bare his name There 's little of Aristotle in his Schools And 't is no indignity to Antiquity or the Stagyrite to oppose the corruption and abuse of both And to endeavour to restore the Antients to their just estimation which hath been usurp't from them by a modern and spurious Learning And though I grudge not Aristotles esteem while it is not prejudicial to the respect we owe his Betters yet I regret that excessive and undue veneration which fondly sets him so much above all the more valuable Antients And I 'le propose it to your judgment 6. Whether 't was likely that Aristotle was so farr beyond other Philosophers in his Intellectuals as these latter Ages have presumed when he came so farr short of most of them in his Morals I believe there 's a near connection between Truth and Goodness and there 's a taste in the soul whereby it relisheth Truth as the Palate Meats which sence and gusto vice depraves and vi●iates So that though Witt may make the Vicious cunning Sophisters and subtile Atheists yet I doubt seldom the best and most exercised Philosophers Now what the Ancients have related of Aristotle's manners I 'le present you in an Instance or two and dismiss this displeasing subject Suidas then accuseth him of Sodomy with Hermias Aeschriones Palephatus and Abydenus St. Jerome of Drunkenness Lycus and Aristocles two of his own disciples charge him with Avarice Aelian of Cavelling Loquacity Scoffing and Ingratitude of which last there are two notorious instances in his usage of Alexander and Plato How he used his venerable Master I have already noted And what return he made to the kindnesses of his Glorious Schollar you may see in these few words from Arrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to sum up much in one Timaeus the Historian in Suidas gives this Account of him That he was forward impudent saucy unwise indocile and hatefully glutinous or in the words of Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to conclude these ungrateful remarques Plutarch makes him a Traytor to Alexander and Eusebius to his Countrey And being at last banisht for his impiety He made himself away by poyson according to the Testimony of Laertius Thus then you see an ill Character of Aristotle's manners from disinteressed Authorities on consideration of which 't is to me matter of some wonder that the memory of the Vitious should be so blessed and his authority so irreproveable Unto all which may be added Lastly That there is less reason that Aristotle should be valued beyond all others that have had a name for wisdom if we consider that he borrowed almost all he writ from the more antient Philosophers though he had not the ingenuity and gratitude to acknowledge it Particularly from Architas and Ocellus transcribing them word for word in many places especially the latter and yet never as much as mention'd him in all his writings And I think you ascribe more to Aristotle then is his due when you call him the INVENTOUR of SCIENCES for we owe that honour to others of the Antients particularly to Zeno the Invention of Logick and of Rhetorick to Empedocles according to his own Testimony in Laertius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Zeno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perictione a Pythagorean woman writ Metaphysicks before Aristotle Stobaeus in his Morals hath a Fragment of her Book de Sapientia of which she declares the subject in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides whom Plato Parmenides Xenophanes Pythagoras the Aegyptians Trismegistus and before all the Chaldeans writ of this Science long before Aristotle was extant And Democritus brought natural Philosophy as did Pythagoras the Moral from the Aegyptians before the Stagyritè was an Infant And for the Mathematicks they were studied in Aegypt before He was born in Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his own confession Thus then you see Sir we are not so much beholden to Aristotle as most men have presumed And perhaps by this time you may be convinc't that we have no reason so passionately to revere his Authority But whither you are or not I am not much concerned being willing to leave all men to the liberty of their own sentiments It sufficeth for my purpose that I have given you some of the grounds of my dissatisfactions in Aristotle and his Hypotheseis If you are convinced at the bar of your judgment I am justified if you are not your dissent I presume is rational and when I have seen your reasons I shall either be more disposed to your apprehensions or be more confirm'd in the justice and reasonableness of mine own To which I 'le add no more but my desires of your pardon of this voluminous trouble and acceptance of the affectionate regards of SIR Your Humble Servant J. G. FINIS