invested or indowed with the faculties forenamed which dy not with the body tho their acts and operations ceas for want of fit organs as the power of seeing remains when the eys ere dimmed or torn out Nor doth diversity of faculties and functions derogat from the Souls unity more then different offices or operations in the Sun to soften harden melt dry up c. els ther must be many Souls in the Microcosm and Suns in the Macrocosm but as the Sun suffers no decay when during an eclips it neither shines nor warms so the Soul dies not nor her faculties though after separation she useth no faculties being destitut of organs Zanohy holds the Souls unity consisting of three essential parts wherof the Vegetal being first infused at coming of the Sentient perisheth others of his opinion say vanisheth or removeth and that upon access of the Rational which is harsh doctrin to digest For hereby a duple death must insu by destruction or departure of those two first Souls Indeed they are distinct essences in Plants Beasts and Men but subordinat subservient faculties to Mans Soul and cannot subsist without it 5. Whence it coms or how it enters this earthy mansion whether by infusion or generation which is the main Sparta scope or subject of this subsequent speculation For as ther be three productions of Man beside the common foretouched First Without natural Father and Mother as Adam created by God The secund From a carnal Father without Mother as Eve out of Adams Rib. The third Of a Mother without human Father as Christ of the Virgin Mary by the Holy Ghost So are said to be three several origins of Mans Soul 1. By infusion as Adams 2. By transfusion as Eves 3. By Traduction or procreation as al their Posterities since which is the debat here to be discussed but hardly decided or defined Divers dissident opinions occur which shal be fully and fairly vented or ventilated specially the two principal of Creation and Traduction They are reduced to three general heads 1. The efficient whence Souls com whether of God Angels or Men 2. The matter whereof whether of somthing or nothing 3. The time when whether from eternity or eviternity The particulars shal be handled promiscuously 1. Pythagoras and Plato thought Mans Soul to proced Opinions from the Worlds Soul of celical immortal substance but created by God in set number not to be augmented or diminished which in du time descend to be united with bodies designed for them Thes being separat pass into other bodies as the Jews deemed or dreamed when som said Christ was John Baptist or Elias or one of the Prophets who were dead 2. Origen the father of fancies or fopperies held That God created al at once keeping them in a Treasury to be sent into bodies prepared for them becaus he rested from al creatific Works the seventh day and doth not stil form new Souls His reason is better then his opinion 3. Philo the Maniches and Priscillianists from the Stoics suppos them al created at once of Gods own substance becaus he breathed into mans face the Spirit of life divina particulam aurae which is not meant his own Spirit but a new created by his word Fiat which Moses expresseth Catanthropopeian by breathing 4. The Massilians from Philaster maintain them to be made by Angels of Fire and Spirit but God is sole Creator 5. The Traductis are of two sorts Som hold the Soul is corporeal and begot carnally as the Body whom saint Austin justly condemns 6. Others that 't is a Spirit spiritualy derived from both Parents Souls with the Seed like light from light 7. So Apollinaris and many Godly Bishops defended with most of the Western Church as S. Jerom testifies whom sundry modernists Hunnius Magirus Goclenius Brightman c. folow 8. The Infusiasts also are bipartit Som imagin them created without as Aristole intimats and after instilled which is generaly exploded 9. Others within the Body That it is created in infusing and infused in creating The two last of each side shal be sifted but al the rest excluded S. Austin and Eucherius hang in bivio between both who neither deny lineal traduction from Parents Souls becaus al are tainted one from another nor jugial creation de novo nihilo becaus universaly received but conceiv it cannot be evidently evinced out of sacred Scripture Many of no mean mark in the Traductists Tenets literary Republic assert That the Soul is produced or procreated from Parents by an Animific virtu conveied with the Seed imparted successively from the first Soul which had a power property or prerogativ given by Gods general blessing be fruitful and multiply to beget a spiritual and immortal substance like it self in a mortal material Body but contamined with the stain of that sin which was contracted by our Protoparents primitiv disobedience in whom al Mankind offended as the Root against the Creators command and commination so Traduction if duly weighed doth no way wound or weaken its immortality For God who inspired an immortal essence into a Casket of Clay gav it a faculty or energy to produce the like indued with the same immortal authoquality no less inseparable though not essential then Rationality or Risibility according to the received Rule Naturae sequitur semina quodque suae This is the ground work or chief Ancher-hold wherto they stick like Limpets to a Rock But on the other part how that primeval pollution of our first Parents prevarication which at once defiles both Body and Soul linealy transcending through the loins of Mankind should infect a spiritual pure-made Soul wherein no corporal thing can impress unless it be derived from Parents polluted Souls is a very hard Theory to conceiv or comprehend Nor doo the many coyned curious distinctions of Schools satisfy the scruple if strictly scanned though Cobweb-Lawns wil suffice to Partialists 'T is a lepry inseparably hereditary which may be sullied or slubbered over with palliativ salvs But al the wiles or wavings of mens wits in the world cannot cleerly cure it if it be created pure which traduction easily skinneth The Souls immortality on one side and original sins traduction on the other are two difficil tasks to reconcile but neither repugning to evident Scripture nor to any Article of Faith which concerns salvation Indeed the first Council of Bracarum in Spain censured Priscillianists for holding with Origen That al Souls were created together and sinned in Heaven but the Apollinarians Tertullianists or mere Traductists never were condemned of error or heresy for asserting the Souls traduction from Parents Souls which ever had pious Patrons in the Church nor doth any absurdity arise therfrom The Infusiastists build on thes foundations 1. That our Infusiasts Grounds Protoparents personal sin becam natural or universal by derivation from the Root 2. That God in his prohibition and commination Of the Tree of knowledg thou shalt not eat for in
fit matter wil serv as sundry Plants propagat sans Seed and som Animals of putrefaction 28. Summarily the Souls vegetant in Plants and sentient Summary in Animals whether general wherby they becom Plants and Animals or special specifical which distinguish them into Kinds are only the nobler Temperament of more activ qualities in a subtler matter whether propagated of Seed or other wais ingendered but no substances This needs no other proofs then thos already alleged to refute the Substantiality of Forms but why Man 's Soul should be a substance rather then Beasts many of which are so intelligible and docible as most of simple People witnes the dancing Hors cald Asinago no satisfactory reason can be rendred in nature sav only som dark places of Scripture The result of al is that no substance ever dies or perishes for matter is invariable and al Forms of Inanimats together with the Vegetant and Sentient Souls meer mortal accidents or temperaments only Mans Soul is a substance or Spirit infused or inspired at first by God which is immortal and livs of it self for ever Thes are his Principles of new Philosophy touching the origin of Forms and Souls which let every one relish as his palat affects Now to answer Objections Ob. If the Soul be only a Temperament every natural Body that hath a tempered Crasis shal be Animat but 't is not so Ergo a Soul is no Temperament Sol. This Argument consists of meer affirmativs in the secund Figure and therfore is a filthy Paralogism but every Temperament of Inanimats is not fit for a Soul Ob. A Temperament is changed according to age place and diet but a Soul is not so changed Ergo 'tis no Temperament Sol. Forms are changed or varied gradualy as foreshewed but in the argument is a duple error 1. That it doth not distinguish betwen a total essential and partil gradual change of Temperament for in the total is not only a mutation but corruption of the Soul and makes nothing to purpose in the partil is a change more or less which doth not vary or alter the kind as a tender young Plant being removed from its natural Soil to a Forren grows better or wors without changing the kind yet the unity of Form remains with an alteration in the degrees of perfection 2. That a transition from other Animals to Man is improper for if his Bodily temper change yet the Soul being a distinct substance varies not but in al els Soul and Temperament are one Ob. If the Soul be a Temperament ther be in Animats so many Souls as Tempers one of the rind and wood in Trees another of Flesh and bones in Animals but in every Animat is one only Soul Ergo 'tis no Temperaments Sol. The Peripatetics place two Souls at least in every Animat and three in Animals but divers forms in Inanimats essentialy distinct so according to them 't is no absurdity to grant plurality of Souls yet is ther no plurality of substances but diversity of Temperament Ob. If the Soul be but a Temperament of humors and spirits it could not bridle the Bodies passions or perturbations but it doth and is not led by them Ergo c. Sol. This is tru in Mans Soul which somtimes bridles or moderats passions and somtimes yeelds to them but in no other Animats whos Soul not only folows but is Temperament it self Ob. That can be no Accident or Temperament from which the noblest faculties and functions of imagining remembring and perceiving or judgin â—ensitiv objects proced but Beasts Souls hav such operations remblable to Mans Ergo they are not Accidents Sol. Al such operations are meerly Organical in a material subject and depend on it the Organ is a pure cleer activ Animal spirit sited in the Brain as the seat of Sensation which Spirit is not only the Organ but first Principle therof For in al Animal Spirits two things are found viz. matter and mixture of lifely qualities matter is the first Subject and Organ of Sens qualities the first caus or origin and in both commixd consist al the faculties of apprehension imagination and memory which Brutes hav Thes Spirits are the sole Instruments of al Sensation but no substance useth or ruleth them being the first caus of Sens That which they cal Soul must be either material or immaterial if material 't is either purer then the Spirits which cannot be sith they are purest or viler and impurer but 't is absurd to grant that to the baser which is denied to the best if immaterial let them answer al arguments alleged against Forms Ob. 'T is abov or beyond the power of purest matter indued or invested with most exquisit qualities to judg remember desire shun c. but Brutes Souls doo al this Ergo c. Sol. 'T is not nor is it more strange that such effects should proced from the Temperament of Brutes Brains then doo other admirable properties as in the Magnet and many mo simples from Inanimats Temperament which is weaker then Animals Thes are magnalia Dei Gods wonderful works which Men must admire not inquire Lastly he treats of Mans Souls origin which was first in intention Upshot and sole scope of this Subject or Speculation touching whos essence that 't is a rational immortal substance or spirit none but Atheists or Sadduces wil doubt but of the origin is much dispute Som deem they were al created eternaly and reserved in blessed Seats or Stars til they be incorporated into Bodies Som that they be created by Angels Som that they be generated by the Soul of the World and made of Celical Substance Som that they consist of Elements Som that they are framed of Gods own substance Som that they be produced by the Heavens as an extern Efficient Som that they propagat successivly one from another Som that they are continualy created and infused in the Body by God like Adams first Soul which is the common Tenet Thes two last Opinions rejecting al the rest as futilous and frivilous he debats more freely and fully which he that lists may contemplat but being before abundantly agitated in the first Thesis shal be suppressed or superseded Touching the Vegetativ and Sensitiv Souls 't is probable they Censure are a meer Temperament of qualities or life it self nor doth Scripture them to be substances but they vanish or perish with the Bodies like forms of Inanimats and new ingendred or educed from the power of matter by the efficient Caus For God made al Creatures in their kinds intire Bodies at once both Plants and Animals but Created Man in his own Image thâ— Body first of Dust or Earth from the previous preexistent Chaos like other Creatures into which he breathed the Spiracle or Spirit of Life even a Rational Soul being far more divine and immortal then the rest as al Orthodox writers agree Hence 't is said Man becam a living Soul meaning that his Soul should liv for ever as he had doon in Body too had he not eaten the forbidden fruit contrary to Gods command upon pain of temporal and eternal death yet afterward in mercy he ordained a remedy that the Womans Seed even Christ our blessed Saviour should bruis the Serpents head by dying for the sins of al such as shal penitently beleev in him Peroratio ad Theologos A Conclusion to Divines Haec quicunque legent Medici Theoremata sacra Censuras rigidas parcite ferre precor Who shal a Phisitions sacred Theses read I pray spare to giv Censures ful of dread Nunc opus exigitur Laus Patri debita summo Christo incarnato Spirituique sacro The work 's now doon to God the Father du prais To Christ incarnat and th' holy Ghost alwais ALLEUIA
worth In Arts Wit and Learning to set it forth No one Mans Ey tho sharp and sound al doth see Many known things you know yet retractant be Postscripta subjuncta Postscripts subnected MAn's Soul at first Creation on the sixth day was infused 1 Thesis or breathed into Adam by God a Living Rational Intellectual Spirit distinct from the Body Invisible Immaterial Immortal having a power dower or faculty by his general blessing of Increas and multiply to beget a substance like Light from Light endued with the same qualities of intellect Rationality and Immortality as al other Creaturs doo in their several kinds God can doo no wrong nor ly nor sin being contrary to 2 Thesis his Nature who is Essentialy and Abstractly Justice Verity and Goodnes it self Al that he doth is just but to say 't is al just becaus he doth it is a pure error for Justice is a cardinal Moral virtu the same to God and Man by Nature nor can God make an unjust act just becaus he doth it A Pope in Consistory having denounced Fiatur which a Cardinal whispered was fals Latin broke forth furiously into thes words in contemptum omnium Grammaticorum Fiatur 'T is not so with God who wil not make an unjust thing just nor untruth truth but if he should Reprobat Men of meer free pleasure by absolut irrespectiv Decree to shew his power Soveraignty or Dominion over al his Creatures it were a flat unjust act which al the water in Thamis cannot wash whit becaus he did it but to make Man a free Creature able to stand or fal and foreseing in his simple intelligence who wil embrace the means ordained by him for salvation and who refuse or resist his Grace to elect the one and reject or Reprobat the other is tru Justice mixd with Mercy which is al that God doth in his Decrees of Election and Reprobation Before Kings converted to Christianity the Apostles held 3 Thesis al Ecclesiastic power in their hands and after them such as they ordained to succed who appointed others subordinat caled Elders to preach the Gospel by imposition of hands which imports a giving of the holy Ghost or Spirit of God inabling them with gifts fitting to discharge that office as Moses laid his hands on Josisa being to succed him Now the Divine Trinity Mr. Hobbs in Unity is that the Person of God was represented by Moses and the high Priests in the old Testament but by Christ during his abode on Earth and by his Apostles with their lawful Successors ever since The holy Spirit wherby the Apostles spake is God the son who represented his Father is God and Man but the Father as represented by Moses and the high Priests is the same God Hence thos terms Father Son holy Ghost or Spirit are never used for God in the old Testament becaus they be Persons denomined of representing which could not be til divers Men had born Gods Person in â—uliâ—g or directing under him The holy Spirit is somtime stiled Paracletus properly Assister or caled to help but commonly translated a Comforter who givs gifts or graces to Men fit for such spiritual offices wherto they are ordained Presbytery or Ministry is of divine right instituted by Christ in calâ—ng seventy Disciples whom he sent as Harbingers to Preach and prepare the way and confirmed by the Apostles to whom they were subordinat in ordaining Elders every wher So is Episcopat by the same right of Christs chusing twelv Apostles and their substituted Bishops to succed them but Presbyterial single Government without Bishops by a motly mixture of Ministerial and Laic Elders a meer novity deviâ—â—d by Mr. Calvin when the Genevans had expeld their Soveraign Prelat which exigent was caus of this change This is most tru in point of fact VLTIMAT END Valedictio ad Lectores A Farewel to the Readers Pro libito Lectoris habent sua fata Libelli Noster expectet publica Fata liber On Readers pleasure Books doo depend And let my Book the Fate attend Opinion is a lofty Roial Dame Who 's plumes are raisd on Air of vulgar Fame Who Courts hir Grace shal with Ixion find In Juno's stead an empty Cloud or Wind. Let such as list hir giddy favor curry I like not to be tossd with common whoorry Fair Readers which to take or leav are free Scorn to return base Censures for a fee. Let Critics Momes and Mimics doo their worst He that regards their scoss shal be accurst My resolution fears not Censors knocks Nor shal this Book unles it fal ' mongst Blocks VALETE FAREWEL Postscriptum dc Formis A Postscript of al Forms Mr. Pemble a late learned Oxford Man holds which few els doo that al inanimat Forms and two Souls Vegetant Sentient are no distinct substaances but only the crasis or temperament of qualities in every Compouâ—d or Subject His grounds or proofs are thes if the Form of a natural Boâ—y be a substance it must be either material and corporeal or immaterial and spiritual but 't is neither Som say 't is an imperfect substance in a middle degree between it and an accident which is a silly shift or shelter For an imperfect substance wil require a new Predicament and Peripatetics repute Form most sublime yea the perfection of matter in it self most imperfect but a middle nature betwen both is a meer Chimaera or Catamountain not contained in any Category nor hath it any Entity That Form is no material substance thes Reasons evince 1. That which informs the matter i. so pierceth into al parts and principles as to giv specifical essence is not material or corporeal becaus one Body cannot penetrat another nor material substance matter 2. Every corporeal thing is of it self quantitativ and divisible but a form according to Aristotle is indivisible void of quantity 3. Nothing generable or corruptible is material or corporeal sith matter according to Aristotle cannot be begot or perish but al forms except Mans Soul vanish or perish and new are ingendered 4. Principles of Constitution are divers or distinct in essence and proper passions els al things generable would be uniform and homogeneal but if forms be material they differ not from matter sav in som degrees of subâ—â—ety and purity which suffice not to take away uniformity nor diversity 5. A form is the fountain or origin of al actions but if it be material matter is also activ not purely passiv for it hath that activ virtu from matter not elswher or els cannot be a Principle That 't is not an Immaterial spiritual substance thes pregnant Arguments prov 1. Whatever is bred of matters essence must be material as what is generated of pure Air is Aerial but a Form is not material as foreproved or being Immaterial cannot be bred from the essence of matter nor can Principles be ingendred one of another 2. A Form cannot proced from the accidents of matter sith no