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A53891 A dissertation concerning the pre-existency of souls wherein the state of the question is briefly unfolded, and divers arguments and objections on both sides alledged and answered : and a free judgment concerning the summ of the controversie allowed to every one / being originally written in the Latine tongue, several years since by the learned C.P. ; and now made English by D.F. [and] D.P. upon the recommendation of F.M.H., their friend. C.P.; D. F.; D. P. 1684 (1684) Wing P10; ESTC R5799 19,339 146

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c. The minor is proved from Psalm 39.12 1 Peter 2.11 CHAP. IV. Containing Arguments drawn from Holy Scripture to prove the Praeexistency of the Soul of the Messiah IF Christ's Soul did praeexist then did all Souls praeexist But the first is true as presently shall be taught from Holy Scripture Therefore c. the major is proved because Christ is in all things like unto us sin excepted Now by and in the Reason of all Souls there is the same manner of duration The minor is proved 1. Because Christ hath long since often appeared to the Patriarchs He often conversed with Moses He delivered the Children of Israel out of Aegypt He accompanied them in the Wilderness and led them into the Land of Canaan c. witness besides innumerable places in the Old Testament that of Paul 1 Cor. 10.4 and that of John 1.11 2. Because he himself testifieth that he had a glory with his Father before the World was made Joh. 17.5 But this was not the Glory of his divine nature because that was in its own nature immutable Therefore it was the glory of his Soul which already did praeexist 3. Moreover He himself testifieth thus I came but from the Father and am come into the World Again I leave the World and return unto the Father As in John 16.28 4. John 3.13 No man ascendeth into Heaven but he who descended from Heaven the Son of Man c. 5. John the Baptist testifieth of him That he came from above John 3.31 6. Again Christ himself saith Joh. 6.32 My Father giveth unto you the true bread from Heaven for he is the true bread of God who descended from Heaven 7. Vers 38. I descended from Heaven 8. The living Father hath sent me This is the bread which descended from Heaven Joh. 6.57.58 compare herewith vers 41. 51. 9. 1. Cor. 15.47 10. Let this mind be in you which was also in Christ Jesus Who being in the form of God thought it not robbery to be equal with God but made himself of no reputation and took upon him the form of a Servant and was made in the likeness of man c. They are the words of Paul Phil. 2.5 6 7. All which together with the foregoing words can by no means be understood of the Divine Nature of Christ which can neither be varied nor moved from place to place by reason of his divine Excellency and Omnipresence which is essential to him and by consequence they must necessarily be meant of the Soul of Christ which praeexisted long before its earthly body from whence a most certain argument may be framed That the Souls of all other men did praeexist 11. Compare herewith Heb. 1.6 The Father bringeth in the first begotten into the World Which is to be understood according to his humanity 12. 1 John 3.5.8 He who is manifested or appeareth he doth not then begin to be in being CHAP. V. Containing Arguments taken from humane Authority yet are such as in their kind are Sacred 1. LEt the Apostles of our Lord be here produced even when they were not as yet illuminated who were addicted to this opinion and yet were not corrected by our Lord as is manifest 1. in that that they asked him concerning him who was born blind Joh. 9.2 2. In that that they said that some thought that he was John the Baptist others Elias others Jeremias or one of the Prophets as in Matth. 16.14 Which assertion cannot stand unless upon the foundation of Praeexistency nor yet was it corrected by our Lord as without all doubt had it contained in it any thing that was erroneous it would have been by him who was the most holy and the most benign Master or Teacher 3. In that that when our Lord said That he came out from the Father they presently answered Behold now speakest thou plainly and speakest no proverb Joh. 16.29 2. Let Clement of Alexandria come forth next who often in his writings makes mention of this opinion nor ever once redargueth it as erroneous For in his Stromat 1. He thus saith It is manifest that the Barbarians did especially honour their Lawgivers and Lords calling them Gods for they thought together with Plato that some good Souls having left their supercelestial abode did make a descent into this inferiour Orb and having assumed bodies became partakers of all those miseries which are obvious in Generation and became sollicitously careful of mankind to whom they gave Laws and taught Philosophy And then in his 3. Book he saith when he disputeth against the Marcionites and alledges many places out of Plato which do partly directly and partly indirectly include this opinion amongst which is that out of his Phaedo viz. That there is a Secret brought down to us by Tradition that we men are in this life as it were in a Prison So also is that other where he citeth Heraclitus also Pythagoras and Socrates together with Plato That Death is but what we see when up and awake but what we see in sleep is a Dream But most agreeable of all is what he quoteth out of Philolaus the Pythagorean The Ancient Divines and Poets do testifie that the Soul is conjoyned to this earthly body by way of a punishment and that she is all the while she remaineth therein as it were buried But against this he saith nothing In the same Book although he mightily sets himself against Julius Cassian yet he useth these words This Noble wit is of an opinion which accordeth more with the mind of Plato viz. that the Soul which is divine and from above bei●● effeminated with lust doth descend into Generation and Corruption Yea in his Protrept he expresly saith That Christ did again call back into Heaven those who were thrown down upon and to the Earth 3. Let Origen follow next who more openly did propagate this opinion so as there is no need to give any Quotations out of him 4. Moreover Synesius Bishop of Cyrenia who in his 105. Epistle saith expresly In good truth I shall never design to be of the opinion that the Soul in its existence comes after the Body And in his 3● Hymn As a drop from Heaven I was poure● forth on the earth Restore me to my spring whence I flowed in this banisht wandring birth 5. To these joyn Arnobius who in his 1. Book against the Gentiles saith thus Do we not all owe unto God this in the first place That we are That we are called men That being either sent from him or fallen thorough blindness we are detained in the chains of a Body 6. Prudentius appears next who in his Hymn at the funeral Solemnities of the deceased singeth after this manner See now how to the faithful is made plain The bright path of the ample Paradise again And man may freely now approach that grove Which the sly Serpent took from him above There O thou best of Guides I humbly pray Command that thy Servant-maid this Mind
apple whether it be melted or whether it be congealed there is nothing that will be lost from that substance which was our flesh whether it should be turned and attenuated into the consistence of Air or of Aether 8. If the Soul did praeexist at first in an Aerial vehicle it follows that after death also the like must be given unto it lest it be forced to make a leap But such a vehicle would be altogether incommodious to departing pious Souls because the Air is the habitation of Devils and full of Tempests Answer There are divers degrees in the Air nor is there any need that pious Souls should be after death shut up within the Atmosphere of the earth where these inconveniencies are but there may be found much higher places in the Air where is greater quiet 9. If the Hypothesis of Praeexistency is true it follows that a man may die oftener than once for if when a man departeth out of this life his vital aptitude to an earthly body be not yet expired it will be necessary that he should return unto such a like body untill a vital aptitude to an Aerial body shall awaken in him and upon this account he ought to die oftener than once which is absurd as Heb. 9.27 Job 16.22 2 Sam. 12.23 Answer 1. The saying of Heb. 9.29 that it may rightly be understood we must distinguish 1. betwixt the term Man largely taken for the Soul in what state or condition soever it be and more strictly for the Soul united with the body made out of the earth 2. Betwixt universal and particular judgment Paul therefore is thus to be unfolded that whatsoever Soul is united with its earthly vehicle it is appointed to it Once to be dissolved from this vehicle and then it must stand before a particular judgment where the Divine Justice inquireth whether he hath so lived as that he is to return to his former state or condition or not For the universal judgment followeth not upon the deaths of particular men 2. As to what is said in Job 16.22 it is answered that that is particular and speaks only of the Death of Job animadverted in himself that the end of his vital aptitude to a terrestrial vehicle did draw near therefore as an Holy man there was no need for him to fear a return to this earthly tabernacle Now from a particular to an universal the Consequence is never good 3. The argument out of 2 Sam. 12.23 doth in like manner labour under a fallacy called in Logick an argument from what is said limitedly to what is said simply For it was a particular case that the Soul of David's young Son was not so to return into an earthly vehicle so as again to become the Son of David and in the very daies of David should return unto him yet from thence we may not argue universally 10. From this Hypothesis of Praeexistency it follows That the Heavenly glory of the life to come is unconstant and may be lost For if Souls can fall down from their former glory what hinders but that they also can fall from that which is to come Answer The promises in the Holy Scriptures do hinder in which an incorruptible Crown is promised to the faithful for a special reward 1 Cor. 9.25 and that which never will fade away 1 Pet. 5.4 Whence it is that Paul testifies that we shall rise again in incorruption 1 Cor. 15.42.52 And this corruptible must put on incorruption and this mortal immortality vers 53. that Death may be swallowed up in victory vers 54.55 together with Sin the sting thereof Hosea 13.14 11. From this Hypothesis it follows that divers Souls may enter into one body because they are said to want the use of reason and sense nor actually to have any but a plastick faculty which cannot discern whether any other Soul is entred in already or not Answer We must distingish betwixt a formative entrance and that which is not formative the first is when the vital centre of the Soul obtaineth its place in that point of matter in which the spirit of the Universe hath already determined the primary seat of the soul Although therefore a thousand Souls should enter together into one material body yet only one amongst them all could obtain the formative ingress viz. such a one as whose vital point should possess or occupy the primary point of the matter which seeing it is indivisible cannot be obtained by more than one nor can it possibly be said that more or many can together possess one and the same point or be homocentrick for should it be so that would come to pass either of purpose or by chance the first cannot be because the use of Reason and Sense is absent nor can the other be because the matter of the vehicles which are not to be laid aside without a reason or cause doth hinder in which notwithstanding that this homocentricity be allowed penetration of dimensions cannot be avoided 12. From this Hypothesis it will follow that the other Planets also are to be inhabited by men Because that some of them being nearer to that place of happiness from whence these Souls are fallen down are greater than this earthly Globe Answer The consequence is denyed because that there will be a want of seminal matter duely prepared For God placed Adam in this Globe of Earth as the first preparer of such matter out of the bounds of which men from thenceforth will not be CHAP. VIII Containing the Arguments of the adverse part which they take from holy Scripture 1. THe first place is out of Genesis 1. vers 28. thus Whoever by the power of Gods command Increase and multiply do multiply themselves according to their kind they no less propagate themselves as in respect of Soul as well as of body because to the constitution of the species or kind of things animate there as much belongeth a Soul as a body But men by vertue of Gods command do multiply themselves according to their species or kind Therefore c. and by consequence Souls do not praeexist Answer We allow the whole Argument but deny the consequence to the conclusion For men can propagate themselves also as to Soul though the Soul be not taken from out of their substance for a man whilst he generateth prepareth nothing but matter convenient to the introducing of a Soul and so he is a cause without which the effect cannot be produced by reason of the introduction of Souls just as he who prepares matter or fewel for the fire is the cause without which the fire cannot be introduced and thus also he multiplieth fires which notwithstanding come from without thus also magnetical bodies or Loadstones can by rubbing only multiply themselves if viz. they be rubbed upon Iron although the subtile matter which combineth therewith cometh from without 2. These things being thus premised in a humane manner we answer to the minor proposition by denying it for