Mutilates if he be destitute of power to procreate another man perfect and altogether such as himself This hath prevailed upon most Naturalists many Divines to conclude That man does absolutely procreate man and the whole man which could not be if the procreator did not communicate the Soul to his issue for since man consists of a body and a Soul if the Soul be not communicative from the Genitors man cannot propagate man This also is consentaneous to the sence of sacred Scripture For God Gen. 1. verse 28. distributed to man equally with all other living creatures his virtual benediction of crescite multiplicamini by the lineal inheritance of which the whole man does propagate the whole man And were it not a frustration of the Energy of the Almighties blessing if our opinions concede the Soul deduceable from any Extrinsec cause For whatsoever belongs to the essential integrity of human nature Arg. 2. doth man propagate by generation but not only the body but the Soul also is essentiall to human integrity Ergo the soul is also propagated by generation Hence Damascen Lib. de Orth. Fide defines generation to be ex concursu maris et faeminae similis substantiae individui procreationem Neither is the Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transcendent excellence to be derived from her Creation For not quicquid creatur est immortale but rather every created nature if we regard its principal is per se mortal and the reason why some natures are mortal others immortal is not deducible from the condition of their materials but from the omnipotent sic placuit and voluntary decretal of the Creator who created whatsoever whensoever and howsoever he pleased And such is the human nature as the eternal will of God resolved it and firmly conserving the essence granted is according to the institutiō of the same wil propagated Argu. 2◠Our other firmer Basis on which our affirmation of the Souls extraduction relies is the propagation and hereditary transmission of sin together with the Soul from our fist Grandfather Adam to all posterity and is erected by an argument betraying to impossibility or absurdity thus If the Soul be created by infusion or infused by Creation God either created the Soul evil and depraved or infused a tincture of evil into it after it was created both which while they allow God to be the immediate original of the Soul inferre a dangerous impiety and conclude him the Author of sin Or secondly the Soul being by her creation perfect white and immaculate doth contract her inquination corruption and blemishes from the body But according to the Canon Law of Metaphysicks no material can agere on an immaterial by a natural act True it is by a general confession that the customary inclinations of the mind do more then frequently confesse their subjection to the influence of the constitution of the body but this is done actu morali by inclination and disposition not by impression of any real Physical miasme or pollution by the same way whereby the stars rule us and God the starres 2ly Our Saviour Mat. 15. V. 2. expresly declares that from the Heart as from a polluted fountain do spring the streams that render man sullied and impure and that which commeth out of the mouth defileth man i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind and radical Concupiscence are the common sources from which all sin is derivative Or thirdly we must compulsively concede that sin is transmitted or descended from Adam to us by way of imitation not propagation or production which error of Pelagius is hissed out of the Schooles by the Arminians But Peter du Moulin conceives to himself an easie protection from the danger of these rocks by affirming that God created the Soul morally good and perfect but by supervention of Adams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precipitous fall destitute of supernaturall light and therefore because the Soul is by the natural swindge of Essential appetite rapt on to good but for want of the manuduction of divine light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is purblind and insufficient to steer it selfe to the true supream good viz. God it violently pursues the creatures viz. Bonum jucundum et utile and thus by aberration from and dereliction of the principal and true good doth become spiritually depraved and tainted But this way of evasion is unsafe upon a maturer sounding and this resolve without impeachment of the honour due to so much learning too narrow a tablet to pourtraict the nature of Original sin on as if it could be nothing but barely the privation of supernatural light by the dictates whereof it might direct to and fix on the summary good where the Soul is purely passive When Gen. Chap. 8. Verse 22. it is intituled Figmentum Cordis the contrivment or Poesie of the heart evill and totally corrupted from the Cradle because like a Potter it moulds fashions and actuates lusts and concupiscence as if in our soul were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conformative power whereby our hearts can fashion and proportion evil Truly the cause procatarctica or provocative is from without but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the native and preconceptive is in the very Soul 2ly That universal determination of Divines that the Soul in supernaturalibus est deprivata in naturalibus depravata Whence therefore is this Cymmerian dimnes and obscurity of the understanding even in the businesse of her own proper objects viz naturals and intelligibles to which is no way required the assistance of divine light when our ingenerated protogenitor Adam before his transgression contracted a black cloud over his reason and obnubilated its primitive clarity was exactly read and experienced in the natures of Animals and hence accommodated appellaations to each distinct species 3ly Why in the Sacrament of Baptism doth the element of water Symbolize washing clensing and purging unlesse in implicite relation to our uncleannesse and the Minera of our polluted Nature the reaty or guilt though not the reality whereof is absterged and expunged by Baptism And were it not a Parergie we could urge the same of Circumcision 4. Lastly if we perpend the nature and symptomes of the primitive crime of Adam we shall discover a tract or view of it deeply impressed in all his succession so that thence we may sympathetically confesse it to be malum haereditarium an evil radically and lineally descending to all posterity a desire of knowledg a palliation and extenuation of the fact a translation of the guilt on others et quod nemini obtrudi potest on God himselfe All which are the Vestigia of the first sin and evidently conclude in the phrase of the sacred Historiographer Gen. Chap. 5. Ver. 3. that Adam begot sons in his likenesse after his own image which image all Divines conclude to include Original sin and the penalty of eternal death which he propagated in his issue in the room of that Majestick image of Divinity received
ascribe the operation for nothing operates but by its Forme But to man Quatenùs man we attribute reason or intellection Ergo the rationall Soule is the Essentiall Forme of the body of man It satisfies not to conversion that the Heretiques to this truth urge that the understanding Faculty is accumulated to man per Phantasmata for these Phantasmes have no nearer a relation to the intellect then colours to the sight and as colours nor the subject on which they depend can bee capable of sight so can neither the Phantasmes nor their subject understand but are indeed understood Wherefore we may conclude thus That Argument 3. whereby one thing is in specie distinguished from another is its Essence but man by the rationall Soule is distinguished from all other living Creatures Ergo The rationall Soule is the Essence of Man To this one foot of Reason wee could add the other of Authority to make this opinion current but expansion in contraction is a Paradoxology The explication of this An Anima rationalis in omnibus hominibus sit una an verò in singulis peculiaris ushers our reason to the solution of a second question viz. An Anima rationalis in omnibus hominibus sit una numero an verò in singulis peculiaris whether there be but one numericall Soule in all mankind or whether a distinct one in every individuall They that determine the reasonable Soule to bee but Forma assistens dreame that it is not multiplied according to the number of men but that there is but one single Soule in all the Species which is the cause of intelligence in men This is è diametro in opposition to truth many waies For every Forma informans such as we have already acknowledged the ratiōal Soul to be is multiplyed as the individualls are multiplyed 2. If we allow but one Soul to all men it will be consequēt that all men are but one man for they would have but one and the same numericall Forme 3. The Operations and intellections or second acts are multiplyed according to the number of individualls for our intelligence is distinct from the intelligence of another Ergo the Soule which is the first act is multiplyed For the diversity of operations depends on the diversity of Formes 4. In one and the same intellect would be at the same instant contrary opinions for one man harbours one opinion a second another a third a quite contrary to both But we should supererogate to light a candle to the Sunne From this position that the Rationall Soule is the true forme of man a second Quere receives a hint to insinuate it selfe viz. An eadem sit immortalis An Anima sit immortalis seu an possit sine sui interitu à corpore separari Whether this Soule be immortall or whether it can bee divorced from the body without the destruction of its Essence For us Christians it is the easie businesse of our Faith grounded on the Magna Charta of our Religion to attest that the Soule is immortall and that the excellency of it is filed among those grand maximes on which as hinges Christianity is moved But whether it be not an object too subtile and sublime for reason though clarified by the bright perspective of Philosophy to discerne is an argument yet full of perplexity and trouble First let us with J.C. Scaliger Scaliger Exercit 61. sect 5. Excercit 307. sect 20. Solus Deus verè immortalis incorruptibilis quia solus ex se suum esse habet atque à nullo dependit Dei verò respectu oinnia creata mortalia corruptibilia sunt quae à Creatoris nutu deponi possunt ab ea essentia in qua constituta sunt Non corrumpuntur tamen quaedam ut Angeli Anima rationalis quia Creator non vult ea Corrumpi nihil contrarii ipsis à quo corrumpuntur condidit nec eas ita materiae immersit ut extra eam nec subsistere nec operari possint grant that God alone is truely immortall and incorruptible and inferr that there is one immortall which is superior to to decay or ruine and being absolutely simple in its owne nature receives being from its selfe and depends not on any second and such is God only and in respect of him all things may be said subject to change by Corruption For although Angells and the rationall Soule which are in a third sence allowed immortall because they are never actually corrupted consist of no contraries and are absolutely single in their Essences à subjecto yet because they are not absolute à Causa have not their Esse from themselves but derive it from another by which they may be returned to Non-entities againe For every dependant is lyable at the arbitrary resolve of that on which it doth depend to be changed and may at the pleasure of its principle be deposed from that Essence in which it was by it created But the reason why some created natures are not corrupted is the will and decree of the Creator who constituted them single and simple without the mixture of a contrary from which they might derive corruptibility nor so obliged them to matter as that they cannot subsist or operate without it And that amongst natures of this order the rational soul of man is to be listed and that it may be severed from the body without the ruine of its essence is the task of the wiser and modern Philosopher to prove vid. Marsil Ficin de immortalit Animae Lib. 5. Tolet. de Anim. Lib. 3. cap. 5. Quaest. 16. Fran. Picol Lib. 3. de Hum. ment Colleg. Conimbr in Tract de Anim. Separat disput 1. art 3. c. The state of all which businesse is briefly thus Every thing is known by its effects and every form reveals it selfe by its operations wherefore since the actions of man are so Noble and Divine that they cannot be attributed to a mortal substance deeply plunged in matter it may without obscurity be collected that the rational soul from which these transcendent and divine actions flow is immortal and separable from matter For the intellect does abstract and devest things of that matter judgeth of them without the conditions of matter quantity or figure contemplates them as unbodied and enlarged from the grosser bondage of their materials is not as the frailer sense offended either with the multitude or vehemence of objects but can comprehend things infinite in number yet stil reserves room for more can multiply their number to a higher finity reflects on its self and is familiar with not only others but it s own nature and understands that it doth understand its own intelligence can decree and repeal and resolve and labour with an insatiable desire of knowledg Eternity Beatitude which since it is uncapable of satisfaction in this life we have reason to believe that there is reserved for it a future estate in which this
at his first inauguration to manhood Our other position in the opinion of which we are likely to end our daies is Thesis 2. Animam humanam initio Conceptionis statim adesse that the human Soul is present in the very first moment of conception assoon as the prolifick seminary Emissions of both sexes are mixed by mutuall incorporation prepared to Fermentation and conserved in the womb when the operation conformative begins and that there can be properly assigned no other cause efficient which should enterprise the conformation but the rational Soul For wheresoever the proper operations of the human Soul are there must her presence be acknowledged also but in the first conception her operations are visible Ergo she must then and there be present also The operations of the Soul in the Conception are 1. the conformation of the membranous scarfs that invade and enshroud the Embyro 2. The Embryo it selfe 3. the augmentation of it for a Meridian truth it is that no sooner are the parts of the Infant delineated and their rudiments proportion'd but they progresse to majoration or augmentation but in the augmentation the Soul is communicated to the acceding parts wherefore it is necessary that those parts which accresce or are aditional should partake Animation in the very first augmentation For how it grates the harmonious ears of reason to allow the infant after birth to be Majorated by the influence of another Soul then that by which it was augmented in the womb That the Conformation begins with the Conception we are solemnly invited to concede as well from the uncessant and early activity of Nature in which idlenesse can be imagined with no lesse absurdity then Emptinesse as by the autopticall observation of Abortive Embrio's Hippocrates Lib. de Natura Pueri describes the Geniture which his Faemal Harper by obeying his Pagan prescript on the sixth day after Conception danced to abortion in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. rehearsed thus as if one pil of the outward she l of an Egge raw in which the humour contained in the inward membrane is tralucent very like this was that liquour moreover red and round but there were visible white thin Fibres contained in the membrane it selfe on the outward part discoloured with blood like those that are bloodshotten in the middle of which was discerned some slender thing which I conceived to be the navil and that by it the Embryo did first transpire and from this proceeded the membrane that totally investted the Geniture And lib. de Carnibus he positively delivers that the conceived hath on the seventh day all parts requisite to integrity and that an abortion of this septeary age put in clear water to a subtle inspector exhibits all the rudiments of the organical parts Faelix Olater in quaest medic quaest 1. Presents the septenary slips which he hath frequently servey'd thus First the Plastick or conformative faculty obscurely ambuscadoed in the seed issues forth Marshals the nobler parts of the seed which flowed from the three principal members of the Parents into three bullous conglobations or spherical apparitions which are the rudiments of the Brain Heart and Liver and rangeth the other adherent portions into Limbs which attain perfection viz. of delineation the first week so that the Embryo then elapsed appeareth an Orbicular concreted informous masse distinguished with these three globes The more exquisite inspection of Sennertus that great Secretary to Nature advanced his Scrutiny to to a nearer familiarity with this retired abstrusity of Generation for in an Embryo not many daies after Conception effluxed hee delighted his eyes with the full vision of these three Orbes four other portions assigned for the arms and leggs and two minute black spots or atomicall puncto's in the Surpeam Orbe which he and on good reason conceived to bee the delineated rudiments of the eies This being thus it results a serene and Calme Truth that the Conformation or Organization of the infant begins in the very punctilio or first moment of Conception And this whispered to Macrobius Lib. in somn Scipion. Cap. 6. his assertion that seed which does not within seven hours after injection relaps is to bee accounted animated and enlivened And of our faith was Lod. Mercatus Lib. de Morb. Mulier Cap. 6. for hee concludes thus when the sperme of both sexes is admitted into the wombe by the vigorous and impregnating warmth of the same cherished regulated and not within seven hours effused we are to believe that the woman hath perfectly conceived For this reason Hippocr lib. de Genitura instructs us to compute the Conception not from the seventh day but from the intromission and retention of the Geniture Neither are we destitute of the Soveraign hands of reverend Divines to erect this our opinion 1. Tertul. Lib de Anima For Tertullian conlcudes in ipso ex ipso seri hominem vium esse a primordio semen Gregory Nyssen 2. Gregor Nyssen Lib. de An. resurrectione posteriorem esse originem Animarum ipsaque recentiores esse Corporum constitutione nemosanamente praeditus in animum induxerit cum manifestum sit nihil ex inanimis vim in sese habeat movendi itemque crescendi c. That there can be no other Efficient Cause properly assigned which should attempt and finish the Conformative Work but the Rationall Soul is clear from this that the Adversaries to this assertion break that statute Entia non sunt temerè citra necessitatem multiplicanda and incurre the praemunire of those who on a mistake of Arist Lib. 2. de Gen. Animal C. 3. Hominem primò vivere anima Vegetante hinc sentiente tertiò Rationalem accipere absurdly dream a Trinity of Souls in the Human body Thus solid Reason Experience made up with stubble and multiplied observations and learned Antiquity Conspire in one firm triangular Basis to become our Assertion's supportment On which to proceed to superstructure though it might mount our speculation some degrees nearer Divinity then any other pillar in the whole Theatre of sublunary knowledge yet it would transgresse the rule of Contraction which forbids the impossible society of Enlargement Wherefore it is time we humbly resign it to receive Ornament and perfection from the bounty of some more learned hand And thus have we glanced on the Soul in a thinn blew Lanskip and through the obscurity of her Operations To gaze on the naked and lively glories of her entire Nature such as it is when strugled from the Eclipse of Flesh mortality is unqualified and we must suspend untill our estate of Glory For Solomon whose enlarged speculations soared in a Sphear superior to that wherein our dull Conceptions flagg could approach her radiant beauty onely by a faint reflexion thus Wisdom cap. 7. ver 25. She is the breath of the power of God and a pure influence flowing from the Glory of the Almighty ver 26. She is the brightnesse of the