rule in this World or Heav'n for ever Nec patet An Terris regnabit mille per annos Cum Superis Sanctis Martyribusque suis Whether he shal reign on Earth one thousand yeers With Angels Saints and Maryts 't not appeers 5. As to the Worlds final dissolution whether it shal be by a refined renovation of the Old a created substitution of a New or a predecreed abolition into Nothing I stand stif for the last against al Opposers or Oppugners 6. Anent Christmas and other holy harmless Pests forecited I suppose them to be both lawful and needful among prophane people who should be compeld to Church in season and out of season as the Spaniards at first drov uncatechised Indians like herds of Cattle to Baptism for the service of God yet al too little among stupid carnal Gospelers for al which assertions with others on the by I have rendred strong sufficient Reasons from other mens works in the particular Theses Treatises or Theorems but the three middle of Prophecies concerning the Messiah to com Christs two Genealogies and Revelation reveled are no Polemical points nor wil require farther explication or exposition therfore take this dry Distich for a final Farewel Quid volo scire voles sic stat sententia nostra Qua data hoc addo tibi Lector Amice Vale. Wilt know what I hold So sounds my judgments knel Which giv'n I bid thee Reader Friend Farewel Protestatio Verissima Protestation A most tru Protestation Tu Domine Omnipotens mea qui praecordia nosti Spargere velle nihil me nisi vera vides Thou Lord Almighty who my heart doost know Knowst that I nought but truth abroad would sow AN END Additio de Anima Humana An Addition of Mans Soul WHile my Pen was busy to transcribe the Prolog previous Theorems I met with Mr. Hobbs learned Leviathan of a Common-wealth and among divers Paradoxal points or positions as who cannot devise new dogmats and colorably defend his devises Found four flatly opposit to so many of my Theological Theses or Tenets which I thought fit by way of vindication to enumerat but not by way of refutation to recriminat being far too weak to incounter so strong a Champion as a Dwarf to a Giant 1. That Mans Soul is no special Entity Essence or Existence distinct from the Body which after separation by death shal subsist in Heaven or Hel til the general Resurrection of al Flesh and particular reunion of every individual Soul with its own identic Body but only the Breath Life Energy or Accidental quality therof as is in other animats or animals so denomined of Anima not Vita yet the Body shal rise at last day the self same living Man it was in this World This novity crosseth cleerly my first Thesis concerning the 1 Thesis Souls origin or production wherin I maintain with the current stream of al Orthodox writers that 't is an essential part of Man so wel as the Body but after death or dissolution of one from the other a distinct individual immaterial tho no simple Spirit and immortal substance which shal immediatly by Gods particular Judgment partake of Heavenly jois or Hellish torments and in fine reunite with its own Body at general Resurrection The whol controversy is largly debated already needing no vain repetition but the Souls Verity Unity and Immortality shal be farther proved by a few select places of sacred Scripture promiscuously collected and congested together for the present occasion God breathed into Gen. 2. 3. Adam the Spirit of Life or infused a living Soul as 't is generaly interpreted Which cannot be simple life sith Zechary expounding it saith The Lord spred the Heavens laid the Zeâ—h 12. 2. Earths foundations and formed Mans Spirit within him which provs intrinsic infusion Semblably saith Salomon Dust shal 〈◊〉 12. 〈◊〉 return to Earth as it was and the Spirit to God who gav it which cannot imply life or Breath sith that only ceaseth or vanisheth but returns not to God who first infused into Adam a substantial Spirit whence al others are successivly derived David speaking of Christ saith My flesh shal rest in hope 〈◊〉 16. 9 〈◊〉 for thou wilt not leav my Soul in Hel nor suffer thy holy one to 〈◊〉 〈◊〉 26 27. see corruption This is meant of our Saviours condition after his Passion as deep Divines define that his flesh in the Grav shal rest in hope but his Soul descend into Hel to conquer the strong Man Satan in his own Kingdom not to be left ther nor the whol compound see any corruption being to rise speedily The blessed Virgin saith My Soul doth magnify Luk. 1. 46 47. the Lord and my Spirit rejoice in God my Saviour which two pathetical terms Soul Spirit she would not use of life or breath a blast bubble bawble nor can Christ be caled hir Saviour in that respect sith hir life did not depend on him Christ saith Ther was a rich Man clothed in purple that fared Luk 16. 19 20. sumptâ—ously every day and a begger named Lazarus who lay at his gate ful of sores Lazarus dying was caried by Angels into Abrahams bosom but the rich Man tormented in Hel flame This he whiffles off slightly that 't is a Parabol yet many learned Men take it for a tru story becaus the begger is named nor would Christ so pointly pourtray Abrahams bosom the rich Mans dialog with him and Hel-torments no not in Parabols to teach People old wifes fables if al were fals figments or that Mens Souls did not liv after dissolution from the body which was his main scope to instruct or to what end els did he propone it Yea elswhere he bids Men not to fear them which kil the Body and cannot kil the Soul but to fear Mat. 10. 28. him which is able to destroy both Soul and Body in Hel. How can this be eluded Here are two distinct parts directly specified Body and Soul nor can the last be life for he that kils the Body is able and actualy doth take away that too at once together with it nor would he ad fear him which is able to destroy both Soul and Body if he meant life only Christ said to the penitent Theef on the Cross Today instantly Luk. 23 43. 〈◊〉 and immortaly shalt thou be with me in Paradise which must needs intend both their Souls sith their Bodies were to be buried that night Indeed many able interpreters expound to day eternaly yet al apply it to their Souls which shal liv with God for ever and ever St. James bids his Countrimen with Jam. 1. 〈◊〉 meeknes to receiv the word which is able to sav their Souls not their lifes for Gods word cannot sav them Many mo places may be alleged beside Reasons and testimonies of Authors if any refutation were intended but sith he saith the contrary to his Assertion that Soul and Life
but the chief charms are reserved for the Children to be Baptised as appeers in their Ceremonies The like are used in Mariage Visitation of the Sick extrem Unction consecrations of Churches and Church-yards to expel Phantasms Faieries and imaginary Spirits al which belong to the Kingdom of Darknes being effects of our natural ignorance Another error is from misinterpreting the words eternal Life everlasting Death and secund Death of which three in order Adam had an estate to liv for ever not by nature in himself Eternal Life or any part of his but by eating the Tree of Life which he had leav to doo so long as he obeied God but was thrust out of Paradise so soon as he sinned lest he should feed theron and liv for ever Now Christs death is a discharge of sin and restitution of Life eternal to al the faithful who beleev in him and to them only Yet the general doctrin of Divines is that every Man hath eternal life by nature of his immortal Soul so that the flaming Sword at entrance of Paradise may hinder him from tasting the Tree of Life but not from immortality which God bereaved Nor shal he need Christs sacrifice for recovery of the same sith not only the faithful or righteous but the wicked and Heathen shal enjoy eternal Life without Death much less a secund everlasting death To salv or shadow this they say by secund everlasting Death is meant a secund everlasting Life but Torments which is a figure never used sav in this very case Is not secund Death an eternal being both of Body and Quaere Soul in Hel-fire under Satan This tenet of the Souls immortality is founded on som obscure places of the new Testament which yet in a different sens of his own mint are cleer enough and unnecessary to Christian Faith For suppose when a Man dies nothing remains but his Carcas cannot God who made clay a living Creature by his word rais it again by another word Yes but not to the same life which vanished to nothing wheras the Soul being immortal persists identical Soul in Scripture stil signifies either Life or a Living Creature and Body jointly with Soul a Body alife As God saith Let the Waters produce Reptile animae viventis the creeping thing with a living Soul we translat that hath life Again God created Whales omnem animam viventem in English every living Creature but of Man God made him of dust and breathed in his face the spiracle or breath of life factus est Homo in animam viventem and Gen. 8. 21. Man was made a living Creature So God said when Noah cam out of the Arc I wil no more smite omnem animam viventem Deut 12. 23. every living Creature Eat not the Blood for 't is the Soul or Life But if Soul signified a substance immortal existing after separation from the Body it may be said of any other Animal so wel as Man Is it said of any other that God having made the Body of Quaere Earth breathed into his face spiraculum Vitae the Spirit of Life Which al interpreters expound of creating and infusing the Soul together He goes on the Souls or Lifes of the Faithful which being accidents that annihilated when the Bodies died must be new made are by Gods special Grace not of their own Nature to remain in their raised Bodies for ever after Judgment Wher 't is said in the new Testament that any shal be cast Body and Soul as if they were distinct Quaere parts into Hel-fire it imports Body and Life how can Life be cast being a bare accident That they shal be cast alife into Rev. 19 v. 20. Gehenna So 't is said The Beast and fals Prophet were both cast alife into a Lake of fire burning with Brimstone This dark doctrin of the Souls subsistence after separation opens a sluce to let in the superstitious superstructures of Purgatory and Indulgences Ghosts or Goblins and Exorcisms invocating of Saints yea Heaven and Hel too with som others For Men before Christs coming being taught from the Greecs Demonology that Mens Souls were distinct substances which after separation must subsist somwher by their own Nature the Doctors of the Church long doubted wher they resided til the general Resurrection supposing they lay under the Altars but finding that Martyrs Souls of them slain for Gods word if they hav Souls why not others Quae c. Lay under the Altar the Church of Rome for their profit Rev. 6 9. erected Purgatory Surely they doo al for profit to maintain their pomp pride power and prodigality Beza to prov Gods Kingdom began at Christs Resurrection Mat. 16. 28. and continues stil urgeth his words Verily I say to you som of them which stand here shal not tast of death til they hav seen Mat. 16. 28. Marc 9. 1. Luk. 9. 37. Gods Kingdom com with power Ergo either Gods Kingdom cam shortly after and is now in this World or els som then standing by Christ are yet alife Sol. This is a darke difficil place which provs nothing necessarily but if Gods Kingdom began at Christs Resurrection why doo we stil pray thy Kingdom com Therfore 't is not meant therof Yea after his Resurrection the Apostles asked Wilt thou now restore the Kingdom of Israel He answered 'T is not for you to know the time or season which the Father hath put in his own power but ye shal receiv power by the holy Ghosts coming on you and shal be my Witnesses in Jerusalem in al Judea and utmost part of the Earth So he told them his Kingdom was not com nor shal they foreknow when 't is to com Christ said to Peter of John If I wil that he tarry Joâ—n â—1 v. 22. til I com what is that to thee Which bred a beleef that he should not dy yet the truth of it was neither confirmed nor confuted by thos words but left as a dark saying and so must this Howbeit sith Christs transfiguration is the next Act handled by al three Evangelists haply he cals that Gods Kingdom which som ther should see being a representation or vision of his glory and Majesty as he shal com in his Kingdom which cannot be proved to begin til the day of Judgment Wher is it proved that any terren Kingdom shal commence Quaeâ—e then Then shal the Faithful rise with glorious spiritual Bodies inlifened and becom Christs Subjects in his Kingdom wher they shal not eat drink marry as they did in their natural Bodies but liv happily in their individual Persons for ever The elect then alife shal be suddenly changed and their Bodies made spiritualy immortal but Reprobats shal rise to receiv punishment yet not eternaly in their individual Persons nor can any place prov it As after the Resurrection the Elect shal be restored to Adams estate before he fel so Reprobats shal be in the
same condition that Adam and his Posterity were since his fal sav that God graciously promised a Redeemer to such as should repent and beleev but not to thos that dy in their sins impenitent as Reprobats doo so they may liv as they did before with gross corruptible Bodies as al Men now hav and haply beget Children continualy which no 1 Cor. 15. Scripture gainsais St. Paul treats only of the Resurrection Luk. 20 34. c. to life eternal not a word of that to pnuishment nor Christ who saith the Children of this World which liv in the estate Adam left them shal marry and generat successivly by an immortality of Kind not of Persons who are not worthy to be counted among thos that shal rise and obtain the World to com that is life to com not a terren World which alone are Heirs of eternal life equal to Angels and Children of God So a secund eternal death remains to Reprobats when after the Resurrection shal com a time of torment or punishment which by succession of sinners shal last so long as the kind of Man by propagation shal endure that is eternaly but not so every single Person nor shal the Tormenters be Fâ—ends or evil Angels Touching the Souls natural immortality that 't is a spiritual substance subsisting by it self after separation he answers som objections Ob. Salomon saith Dust shal return to Dust as it was and Eccles 12. 7. the Spirit to God that gav it Ergo God created the Soul distinct Spirit Sol. He shews how Mans Body made of dust must return to dust but God only knows what becoms of his Spirit Chap. 3. 20. Breath or Life He hath a sentence of semblable sens Al Man and Beast go to one place al are of dust and turn to dust Who knows except the Omniscient that Mans Spirit goes Ibid. v. 19. upward and a Beasts downward Sith 't is said That which befals the Sons of Men betides Beasts as one dies so doth the other yea they hav al one breath before spirit so that a Man hath no preeminence abov a Beast for al is vanity He praiseth Châ—p 4 2 3. the dead beyond the living and ads Better is he which hath not yet bin nor seen the evil work doon under the Sun then both the dead and living which cannot hold current if Mans Soul be immortal that no Soul were better then it only for a little oppression in this life Lastly he saith The living know they shal dy but the Dead know nothing naturaly before the Body shal rise nor hav any more a reward for their memory is forgot Al which places prostern the Souls immortality and by Spirit is meant Breath or Life as often foresaid Ob. Christ saith Abraham Isaac and Jacob are living Ergo their Souls separat subsist stil for their bodies lay buried many ages before Sol. This purports Gods promiss and certitud of their Resurrection not any actual life as God said to Adam on the day he should eat the forbidden fruit he shal certainly dy so from that day he was a dead Man by Sentence but not by actual execution til 930. yeers after Ob. The wicked shal rise to Judgment and go into everlasting fire torment or punishment wher the worm of Conscience never dieth which is caled a secund everlasting Death and general everlasting Life in torments far wors then Death as appeers in the new Testament Ergo c. Sol. Al this is tru yet it no wher appeers that the Damned shal liv in torments everlastingly for God the Father of Mercies and fountain of Goodnes who doth al what he wil and holds al Mens hearts at his disposing working them to wil and doo without whos free gift no Man hath any inclination to good or repentance of evil wil not punish Mens transgressions committed by inevitable ignorance natural frailty or wilful obstinacy sans end of time or with extremity of torture more then Men can conceiv or imagin Then he proceds to answer Bellarmins places or proofs in both Testaments touching Purgatory which he that lists may read p. 346. c. The next Caus of spiritual Darknes is heathen Demonology 2 Caus or doctrin of Devils as St. Paul cals it which their Poets as principal Priests diffused divulged or dissipated over the World witnes Hesiods goodly Genealogy of Gods For they caled al Spirits good and bad Demons but the Jews gav the name Demon only to evil Spirits stiling the good which Prophets or others inspired had the Spirit of God So they caled Lunatics Maniacs Lycanthrops Epileptics Hysterics or the like direct Demoniacs possest with evil Spirits They said unclean Persons had an unclean spirit dumb Men a dumb Devil aspersing John Baptist and our Saviour himself to hav Devils but Devils specified in Scripture are meer Diseases If any ask why Christ did not cross comptrole or teach Quest the contrary but confirms it by bidding Dâ—vils go out of Men which is improper to speak unto any Diseas that cannot hear He answers that Christs command to any Diseas is no more Answ improper then to rebuke the Fever Wind or Sea which obeied him yet can hear no more then the rest Nor are such speeches improper becaus they import or impart the power of Gods word to command such contumacious Diseases under the appellation of Devils as they were then generaly deemed to depart out of Mâ—ns Bodies So Devils Spectres or evil Spirits which they dreamed of are meer Phantasms or Inhabitants of their own Brains nor are any Ghosts of the Dead or ever were extant in the Air Heaven Hel or any real place as som surmise Al this must be taken upon his bare Phythagorean Ipse dixit Was that legion of Devils who besought Christ to enter 〈◊〉 into the Gergesens Swine and caried a whol Herd headlong into Sea only a Diseas Can Metaphors discurs or doo such mischeef When Christ cast out a dumb Spirit the traducing Pharisees denied not the dispossessing or matter of fact but said he did it by Beelzebub Prince of Devils can Christians then deny it Christ saith St. Matthew was led by or of the Spirit into Maâ— 4. 1. Maâ—â— 1. 12. Luk 4. 1. the Wildernes which Spirti drov him into the Desart saith St. Marc but Luke that he being ful of the holy Ghost which descended on him as a Dov newly before at Baptism was led of the Spirit into the Wildernes al which imply the holy Ghost nor can this be a possession of one substance by another sith Christ and the holy Ghost are one self same substance 'T is said after the Devil took him up into the holy City and set him on a Pinnacle but anon after caried him on a very high Mountain to shew him al the Worlds Kingdoms but certes the Devil did not transport him by force nor is any Mountain so high to shew him one Hemisphere of the World The meaning then must be
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
sour Grapes grow out The grounds thus laid and materials brought in place the building will be better framed But for fuller disquisition the Infusiastists Arguments with the Traductists Answers shal first be fairly filed then their Objections with the others Solutions orderly mustered Arg. Dust saith Salomon shalreturn to earth as it was Eccls 12. 7. and the Spirit to God that gav it Ergo every Soul or Spirit coms from God Answ This evidently relats to the first creation of both for no mans body since Adams is made of dust as his was but of Seed and Blood and God gav or inspired his Soul whence al others derivativly or secundarily com and shal return to the original Giver as the body shal to earth its Mother so this provs the Souls immortality but no way disprovs the Traducibility sith every particular Soul proceds mediatly from God the first Fountain Arg. The Lord saith Zechary spred the Heavens laid the Zech. 12. 1. Earths foundation and formed Mans Spirit within him Ergo God created it in the Body Answ This is the pregnantst place and best proof in al sacred Scripture for intrinsecal infusion by creation but intends apertly as the former did covertly the protoplasm or primordial production for when God spread the Heavens and founded the Earth he then formed Mans Soul within him but ever since ceased to creat either new Spirits or Souls so this is no plain evidence for jugial creation of every particular Soul Arg. S. Paul makes an Antithesis between the Father of Heb. 12 9. our Bodies and Father of Spirits Ergo God is sole Author and Creator of Souls not the Pâ—â—â—â—ts Answ God is the Father of Spirits as wel in regard of Angels and Saints which is not the Apostles aim as spiritual regeneration ther intended without reference to Soul-creation yet becaus he breathed the first Soul whence al since are derived he may be caled the primitiv Father of Souls though one immediatly beget another Arg. God in Isaiah saith I have made the breath meaning Isaâ— 57. 16. Mans Soul which he originaly breathed in Ergo he only creats it nor is it carnaly generated Answ This is meant in S. Pauls sens in him we liv mov and hav our being or it may be referred to the first Souls inspiration without successiv creation Arg. Zedekiah swore to Jeremy As the Lord livs that made Jer. 38. 16. us thes Souls I wil not sâ—ay thee Ergo 'tis evident that he makes al mens Souls Answ Som interpret it by Synecdoche like the seventy Souls issued from Jacobs loins the principal part for the person as the Lord livs that made us both som literaly of life as the Lord livs by whom we liv I wil not bereav thy life Yet the words may be granted to imply the Souls creation though he meant not properly or purposly the Souls production rather then persons or lifes for 't is a greater emphasis in the Oath as the Lord liveth who created our Souls I wil not take away tâ—ine which he created Howbeit in this sens he could not destroy the Soul it self sav only sever it from the body but life the effect therof Take it either way or any way the words may be aptly applyed to the Souls primitiv creation sans exception or contradiction Arg. Godfashions Mens Hearts saith David and understands Psal 133. 14. al their Works Ergo he forms our Souls ther understood by Hearts as 't is usual in Scripture Answ The inference is infirm for by Hearts here is meant the Wil and Affections but by fashioning disposing Other Scriptural Texts are pressed but of no moment Arg. Whatever is generated shal be corrupted which is an irrefragable principle in Philosophy and Theology Ergo Mans Soul if procreated must be mortal Answ This authentic Axiom properly concerns compounds which are the adâ—quat subjects of generation and corruption not principal parts which are only ingenerated or congenerated but 't is verified in al things bred of a corruptible matter els not For God the Son is begoâ— of his Father and the holy Ghost proceds from both yet eternal without beginning so Angels and Mans Soul were created ex nihilo yet eviternal without ending but al the rest intire composed of the common Chaos Heavens Elements Meteors Mixtils Vegetals Animals and Mans Body which are corruptible in whol or parts and of thes that Maxime is rightly understood not of Mens Souls which are generated of Parents Souls having al a divine faculty by divine blessing to beget an immortal essence like itself Arg. 'T is a disparagement to Man the noblest Creature that his divine part should proced of impure seed like Beasts Ergo this opinion is to be exploded Answ 'T is his chief dignity that he hath power of or in himself to beget both parts specialy one so noble and divine els were he wors then Beasts in that behalf nor doth it proced of seed but from an Animific virtu of the Parents Souls conveied with the seed If then it be immortal as undoubtedly 't is what skils it in that respect whether it be created or generated and what difference whether God be immediat Plastes or giv man power with his general blessing to produce it by successiv propagation having the same power of immortality which the first had by himself infused and power to beget the like incorruptible essence by his special benediction Repl. If any Animific virtu be conveied with the seed then must it be reduced to act instantly at first conception which is most imperfect or gradualy which argues divisibility But both thos are absurd and abhorrent in Nature Ergo no such virtu can be conveied with the seed much less proced from it Answ Both Soul and Body are begot in an instant as every conception is made but as bodily lims and lineaments are gradualy shaped and strengthned from weak waterish rudiments to more maturity so the Soul exerciseth hir vegetativ functâ—ons of nutricion sensitiv of motion and intellectiv of reason daâ—ly by slow degrees as organs are apparated or accommodâ—â—ed whiâ—h argues no divisibility For al things in Nature as God proceded at Creation attain to perfection by divisible degrees yet no division in the Forms or Souls which are conceived in a moment Arg. If ther be virtu in or with the seed to beget a Soul then when 't is shed spilt or spent upon barren or gravid wombs so many Souls are lost which is harsh and horrid to hold Ergo no such Animific energy is conveied with the seed but al Souls proced from God Answ No Souls are lost by loss or sterility of seed but only a power or possibility to produce and procreat them which being not reduced into act perisheth or is frustrat so is the said virtu void to beget so many Bodies and prepare them for reception of Souls which is alone and no absurdity ariseth of either but presseth both sides alike Arg. If Souls be begot
then every efflux shift and abortiv is a Man But what maner of Man wil such a shapeless sensless substance be at the general Resurrection when every one shal resum his identic numerical Body Ergo the generation of Souls is subject to sundry absurdities in Nature and common Reason Answ Such as hold Infusion at time of conception as Traductists inferences violently inforce are liable to the same difficulties so are they that set it at quickning for if it miscarries the day after which a few hours distance makes no difference what maner of Man wil that be cannot God perfect the one so wel as the other doo not al bodies turn to dust doo not Divines say al shal rise in such stature as at Christs age Why not then the first coagulation so wel as an inform infirm Embryon cannot omnipotence extend a Body into any dimensions so wel as amend al imperfections Thes are arcan mysteries known only to him that knows al and can doo al in al But Insusiasts are equaly engaged to answer it sith the power to prepare a Body for the Souls union is defeated or destroyed and by consequence so many Souls lost which by divine preordination should be created and infused but it crosseth not Traduction and men must be wise to sobriety not searching into Gods secrets Arg. 'T is improbable that impure material seed should be the conduit to convey a power of producing so pure a substance or divine Spirit Ergo c. Answ No more then that the Body a meer putrid mass should be the seat or subject of the Soul it self which is a divine immortal immaterial essence Arg. Spirits doo not multiply or beget one another nor can Angels propagat or generat becaus Spirits but Mans Soul is a Spirit so scripturaly stiled Ergo c. Answ Simple Spirits cannot propagat and Angels are individuals subsisting alone but human Souls organized and united to Bodies wherin they exist being so ordained to preserv the race of Mankind Som distinguish that Compounds generat and principal parts only propagat but this is a vain evasion no veritable satisfaction for propagation properly pertains to Kinds generation to Individuals and both to Compounds nor are the terms convertible in the abstract for every generation is not propagation but in the concret or subject what ever is generated is propagat and reciprocaly To apply it neither Soul nor Body is truly said to beget or be begot but the whol Man who begets and is begot completly but the parts incompletly Arg. Marsilius Ficinus prescribes three sorts of production 1. The making of Mans Soul from nothing into being caled Creation 2. The mutation of a lifeless Body into an Animal by the Soul hight Formation 3. The change of an Embryo into the whol Compound clyped Generation The object or Terminus of Creation is immortality of Formation a Soul not considered simply but as in a Body of Generation an Animal consisting of both Now saith he in every Generation is a decision of somthing from the Begetter which a Soul hath not becaus it admits no division nor decision Ergo it cannot generat Answ The Traductists exclud the fiâ—st branch except with reference to Adams Soul soly yet grant immortality to be the Terminus in production of al. The other two they apply to Compounds only wherein the Soul sends no material seed or substance by decision as the Body doth but only a procreativ virtu with the spirit of seed to produce the like spiritual substance the maner wherof is inscrutable as is also original sin for Man is Natures miracle and Epitomâ— of al Creatures yet differs from al having an immortal spirit in a corruptible casknet and his generation wonderful Arg. Beasts Souls dy becaus bred of seed or with it Ergo if Mens Souls be ingendred in the same sort by or with the conveience of seed they must likewise perish Answ This is non causa pro causa for Beasts souls dy not soly becaus bred of seed but specialy becaus formed at first intirely of the common corruptible Chaos But God made mans Body of dust wherto it must return but infused or inspâ—red a Soul which is immortal or eviternal like Angels partaking the same divine origin Arg. If the Soul proceds from both Parents Souls then either two grow into one or their Souls are extracted and they remain Soulless or part of their Souls passeth and so are divisible But al thes are gross enormites and neither possible Ergo Traduction is no way tolerable Answ Al thes inferences are impertinent for both Parents concur to beget the Body too yet two grow not together nor are they impaired but God ordained in cours of Nature that both Sexes shal cooperat in generation so from their Bodies flows a material seed with a corporific virtu to beget a Body and from their Souls proceds an animific power with the seeds spirit to produce a Soul both which conjoining is cald Prolific in regard of the Compound yet neither are the Parents Souls nor any part of them no more then their Bodies extracted or exhausted but only an energy issuing from them to generat a new Arg. The Soul exerciseth her essential operations to Wil and Understand without help of bodily organs as appears being separat Ergo it needs no Parents seed to its production for as every thing works so is its essence and contrarily as Aristotle avers who concluds mans Soul not to depend of the body L 2. de gen Anim. c. 3. becaus it works within it Answ The Soul while it is in the Body useth its organs in hir chief operations of Wil and Intellect though when separat she needs them not nor is Parents seed the efficient of producing to depend theroâ— but only the instrum ut to carry virtu of producing a new Soul with the seed which impeacheth not the exerciâ—e of hir chief operations without organs in the Body nor is ther any sap or solidity 〈◊〉 this Argument against Traduction any way however wrested Arg. The Soul dies not with the Body Ergo 't is not generated with it For ther is the same reason of generation and corruption sith the Souls presence is the caus of life as the Suns is of light and absence of death as his is of darknes so if the Bodies procreation caus the Souls production its death must be hir perdition Answ This is pithier then a former viz. whatever is generated shal be corrupted But the Bodies generation doth not caus the Souls production sith 't is generated with it not by it and though it giv the Body life as the essential Form yet dies not with it as not proceding from it but from the Parents Souls Arg. Aristotle asserts That the Mind or Intellect alone coms from without and is of divine origin Ergo not generated by Parents as Bodies be Answ 'T is thought thos words Sola mens foris adveâ—it were foisted into the Text without any coherence
be guilty of sin if his Soul com immediatly from God sav only by propagation Or how can Adam be our Father if the whol Man descends not from him One cannot be a proper Father of the whol unless he beget both parts for to supply meer matter which is elementar makes not a Father sith the Form only denominats which if he doth not generat he can no more be a Father then to Fleas and Lice which are bred of his Body Nay if Fatherhood consists chiefly in giving the Form God is rather the tru Father from whom the principal part proceds then Parents which beget the baser The Soul is Mans essential part without which he is no Man How then can he procreat a Creature like himself if he produce not the Soul specialy sith al agree that he propagats such an accident as sin which inheres in the Soul as its sole subject Can he propagat an unnatural accident Sin which cannot be without the Soul and not a natural essence the Soul without which can be no Sin The faculty of propagation pertains to the Soul so wel as Body yea hath its chif seat in the Soul soly for the Body is as a Pen in the Writers hand but the Soul principal Scribe or Secretary sith then such as the caus is such is the effect the Soul must produce a Soul and whol Man a whol Man not an inform lump which without a Soul is neither Man nor Beast but the Soul stil accompanies the Seed at first conception and gradualy builds the Body fitly framing al the organs from the first rudiments to ful perfection Nor can such effects be doon Exerâ— 6. 55. 5. but by a Soul as subtle Scaliger provs He allegeth many mo Arguments against Infusion and answers al advers Reasons but becaus they are already produced on both parts 't is nausity to serv forth twise sod Coleworts but having refuted Infusiasts and rejected Traductists he vents his own novel Invention His Grounds are thes 1. God created three sorts of spiritual A new opinion Natures 1. Angels so sublime as they cannot join with Bodies 2. Beasts Souls so material as they cannot be separat from Bodies 3. Mens Souls in a mean which can both liv without Bodies after death like Angels and unite with Bodies in this life like Beasts Souls So he ordained That Angels shal neither increas nor decreas Sensitiv Souls both increas and decreas But Rational increas or multiply not decreas or perish Hence he infers that Angels are crated immediatly by God only Beasts Souls procreated mediatly one from another But Mens Souls partly produced by Gods immediat power and partly by mediat propagation or such a production as coms neerest to creation 2. Mans Soul is indued with power to use bodily organs in attaining knowledg of al sensible things yea our knowledg of God ariseth ordinarily from Sens ordered by Reason which is a mean between Beasts sens and Angels Intelligence Therfore God united the Soul with a Body which it naturaly desires being incomplet without it nor knows ought ordinarily but by it As then al ordinary faculties and works are doon mediatly by corporal Natures so is their origin or Of-spring or els could not hav such sympathy with a Body Yet as the Nature and Works therof are som way extraordinary without abov al Elementar Natures so God proportioaly hath a supernatural extraordinary work in producing it different from al others 3. Elementar Natures cannot be produced without a more excellent external efficient then themselfs viz. the Sun and celical bodies by their light motion and influence for so al sublunars depend on them for being beside the matter wherof they are particularly compounded and peculiar Forms but the Soul having a Spiritual kind of composition nobler then the rest from Parents by seed requires a spiritual extern efficient beside it self which must needs be God the Father of Spirits sith Stars being bodies cannot produce Mans Soul to which they are far inferior 4. Human conception often fails and is not so frequent as in other Creatures which argues it is not of Nature alone but by Gods more special power and providence then in other generations If then he acts more in Mans conception why shal not the Soul be produced then without a duple task of creating and infusing at quickning When Rachel rashly cried Giv me Children els â— dy Jacob wisely answered Am â— in Gods stead so 't is said of Ruth The Lord gav hir conception who only opens and shuts the Womb but 't is no wher said he creats Souls For he sets a constant cours with his conserving blessing concurring that like shal produce their like 5. As God eternaly decreed of Man both who shal com into the World how many and when so he works in his conception more then in al others which must needs be as immediat efficient of his Soul wherby he blesseth or blasteth conception ordering it by a special providence according to his decree contrarily sundry inconveniences arise from creation that som Children are fully formed which dying before the Soul is infused cannot com to Judgment that God may be glorified and so his work shal be frustrated 6. 'T is evident in promiscuous copulations of Men or Women with Beasts that Gods efficient power is joined with the Souls propagation sith such bestial births are not indued with Reason nor shal com to Judgment though their sensitiv Entelechy is sharper and subtler then other Animals as Apes and Baboons are supposed to spring primitivly from such unnatural mixtions or conjunctions Nor is the Soul immediatly created by God sans natural means sith Children begot in Incest or Adultery hav it which God shal seem to approv or further when he might hinder it being not bound to infuse Souls This Reason may be retorted sith he is not bound to assist at such coitions being a most free Agent and not a Natural so he cannot be an external efficient as the Sun is in other generations 7. Sith Nature by divine Ordinance produceth daily out of dead Elementar matter admirable powers of Seing Hearing Phantasy Memory belonging to brute Beasts the maner wherof our Reason cannot conceiv how much more can the God of Nature produce out of Mans more excellent Nature others like to it though we cannot comprehend the manner how Nor is corporal Seed which is of far purer temper and subtler Spirits then in other Animals an unfit Instrument to propagat a Rational Soul specialy sith the Spirits in Seed are of sublime Nature which hav neer affinity with the Soul 8. God hath set a natural order That a whol Man shal beget the whol both Body and Soul yet not one the other nor Soul a Soul alone or Body a Body but the Soul a Soul immediatly by the Body and Body a Body by the Soul but both jointly a whol Man for they are Individualy united and their operations concur so Man propagats like other
Animals but by Gods immediat power in maner aforsaid 9. The Soul being not produced simply by Natures power nor made of meer corporal matter transcends the common condition of al corporeal Creatures and is in it self immortal having God the extern efficient to produce it 10. The Soul being propagated from Parents is polluted with Natures stain contracted from Adams sin which is derived from Parents to Children with the whol Man as the adequat subject of it yet God in no fault sith our Souls are not corrupted by him but from our Parents and our selfs If any cannot conceiv how one Soul produceth another which is the hardest knot let him consider how it can be united to a Body and organized with it which wil allay the difficulty For if Angels hav aereal bodies as many Antients deem or at least are not pure Spirits compared to God muâ—h more may Mens Souls hav such a spiritual composure as meerly resembles Matter and form in Bodies which may wel accord with the maner of propagation prespecified and no way repugn the Souls divine essence If this way oppugn Reason yet 't is safer then that which repugns Religion By this Card our Author sailing betwixt Scilla and Charybdis Conclusion discovered Pachinus a middle Promontory in Sicil as Columbus did Cuba viz. that as the Sun is external efficient in the general generation of al Sublunars beside their internal particular principles so is God in the special production of every Mans Soul beside the peculiar Parents Souls working virtualy in the seed as his pretended premisses prov Which he farther confirms thus 1. Ther is no diametral Conformation difference between Soul and Body but they may be naturaly coupled together For though the Soul be not visible yet hath it a spiritual substance not simply pure but the lowest degree of Spirits prone to unite with corporeal natures and so may be propagated with them as united to them 2. Every Nature the more excellent 't is hath a neerer union with the first Being on which it depends and is more immediatly moved by it whence it folows that the Soul being more excellent and neerer to God then any corporal Creature in which he works more immediatly then others after they are made so he doth in the first production of it 3. Nothing is generated but hath som extern efficient Caus which in Coporeals is the Celical bodies whence 't is said the Sun and Man be get a Man as the Sun and Lion a Lion But the Soul being a Spirit and made at first by God can hav no other extern efficient sav the same immediat power So it may more truly be said God and Man generat the Soul God as efficient and Parents as his procreant instruments to produce what how and when he pleaseth according to his eternal Decree Nor is it absurd that Man hath two extern efficients but rather an honor that God and Nature concur to his generation 4. Mortality proceds not from natural generation but divine malediction for had not Man sinned his Body should be eviternal so wel as Soul Ergo if it were compounded and generated in a corporal way which is not so yet it folows not to make it mortal 5. Whatever hath being immediatly from God cannot be annihilated but by his immediat power which is the tru caus of immortality Hence the Body being produced soly by Natures power doth dy or perish yet the Soul produced by immediat act of the Deity can never dy but by the same power which gav it life Thus it appears that though the Soul be produced as aforesaid yet is it immortal sith 't is neither made of corporal matter nor generated in meer natural maner Nor is God faulty though we be sinful sith being wholy in Adam and actualy one with him our whol Nature is so defiled and Gods pure ordinance in producing Souls depraved that a total corruption passeth in the very conception and we stained with original sin at our very first being To cleer the Case he frames som objections against this middle way 1. Ob. If the Soul be resolved into a first principle of Adams Soul whence al are derived as Mixtils are into Elements it must needs be mortal as al such are Ergo 't is not so derived or els 't is mortal Sol. The comparison is unlike for Mixtils are compact of Elements into which they resolv but Mens Souls not compounded of Adams no nor Bodies nor one of another but of the same nature and so simple as his Nor doth it folow if the Soul be compounded like Elements it must inevitably be mortal for death and corruption coms not from composition or propagation but meerly from malediction for sin the wages wherof is death 2. Ob. If God cooperats with Man in producing Souls he no less rests from his works then in jugial creating them of nothing for the thing is the same and terms little differing Ergo this novity of a middle way to make God the external efficient is very vanity and of no validity Sol. Here is no creation of nothing but production of a thing from former principles Nor doth it repugn Gods creatifie rest to concur in other works of providence government and the Souls spiritual acts nor in assisting its production as an extern efficient which tends only to preserv Mankind specialy sith it hath no mediat maner in ordinary cours of nature sav only Gods immediat concurrence in extraordinary maner 3. Ob. If Man cannot generat his like without Gods special extraordinary help he is in this behalf inferior to Beasts as Traductists urge against Creation Ergo c. Sol. Not so for Beasts beget also by the Heavens help as exterior efficients If then Mans Soul for excellence hath a far sublimer supercelical efficient And he acts so much in generation of his like as other Creatures doo in theirs 't is rather a dignity abov al then any disparagement at al. So this exception holds against jugial creation wherin Man no whit concurs which may seem a derogation but not against natural propagation 4. Ob. If God be immediat extern efficient of our sin-polluted Souls by natural propagation he is Author or accessary to sin rather then by creation Ergo c. Sol. Nothing less for he is only external efficient of the Soul not of sin which coms from corrupt Parents who supply the internal matter of the whol Man wherin sin consists sith generation is not of Parts but Persons it being his just ordinance in nature That as the Tree is so shal the fruit be Sith then he made Man perfectly good at first to beget Children perfect like himself who prevaricated and polluted al his Progeny or Posterity God performs his part stil to confer his efficient power in the perpetual production of Mankind And as he first infused his Soul so he stil concurs in producing it though not in the same sort yet sin is meerly accidental in respect of
whereof we must not glory being our duty Nor should thos poor things of Mans Wil to wish or wil labor endevor yeeld or obey be once named when Gods Grace is praised or works pleaded yet somtimes a necessity compels therto For Men under color of piety to magnifiy Gods Grace and reprov Natures Parasits becom disparagers of Free-wil and Flatterers of Grace wherby Satan seeks to subvert Gods truth and righteousnes destroying tru Piety and Religion in Men by bringing a stupid sloth on som a remorsless infidelity or impenitence on others and an invincible desperation or obduration in most which is the genuin Of-spring of that Doctrin which deprivs Mans Wil of al freedom in matters of salvation by turning the Gospels general promises into particular limitings of special Grace effectual only to a few secret ones by direct absolut Decree leaving the rest forlorn or destitut of tru Grace though caled by the same word of the Gospel Melancthon speaks herof before Arminius was ever heard of Loc commun de Praedest Let us remov from S. Paul such Stoical disputs as destroy Faith Prayer for how could Saul beleev or pray when he doubted whether the Promiss belonged to him or when the fatal Table of Destinies had prepossesled him for 't is decreed thou shalt be a Castaway If Free-wil avail nothing til I perceiv Regeneration wrought in me by the Spirit I wil be indulgent to my self-unbeleef and other vitious affections of the flesh This Manichean imagination is flat falshood and our minds are to be drawn from it and taught that Free-wil with Grace avails much Thus he who also in point of discrimination saith When Promises are universal and no contrary or contradictory Wils in God ther must needs be som caus of difference in us as why Saul was rejected and David received som disparity in thos two caused it yet stil remember that the doing som good or il action is not to be conceived to be by meer natural strength of Wil but as 't is helped by divine Grace beware lest in shunning Scilla thou fal not on Charybdis 15. Regeneration is caled by som the first Resurrection and 15 Regeneration Conversion a new Creation who assert that Man doth no more to his new Creation then he did at first nor to his Regeneration then Generation nor to his Resurrection from sin then Lazarus did in raising his dead body Hence Pemble saith that the seed of spiritual life and habits of Faith and Grace are infused like a new Soul before Men be supernaturaly illumined sith illumination goes before the act not habit of Faith and sanctifying Grace in the Soul So Mr. Tailor on S. Pauls words whoever is in Christ is a new Creature infers that Grace cannot be resisted becaus no Creature can resist his Creator in framing him Such dangerous dogmats thei grand Rabbies instil into their credulous Disciples This savours too much of Enthusiasm and in our spiritual Nativity as in the Natural are many preparatory dispositions not al by infusion nor are Arguments taken from Allegories which is too rife among Sectists authentic if extended beyond Scriptures tru sens Saint Pauls words if any Man be in Christ he is a new Creature 2 Cor. 5. 17. are not strictly to be sensed for new Creation is meant of qualities not substance els if literaly pressed a kind of Transubstantiation in Mans Conversion may be better maintained then Papists doo of Christs body in the Eucharist Chrysostom expounds it wel That new birth is not the substance but dignity of Grace for it intimats the universality of this change in qualities to be so diffused over the whol Man as one shal not know him to be the same whence 't is more bluntly caled Resurrection to shew the great mutation or variation So Saint Paul describes the old and new Man by alteration of quality Gal. 3. 9. 10. Gal. 5 6. 1 Cor. 7. 19. 't is faith working by lov which makes a new Creature and to keep Gods Commandments It respects also the necessity of this change in opposition to our first birth in Adam Except a John 3 3. Man be born again he cannot see the Kingdom of God saith Christ but by Faith we are new born to righteousnes and holines as in a secund Adam Ther is a supernatural Principle of this change or Conversion even God for he makes us not we our selfs in both creations So saith S. Paul We are his workmanship Eph. 2. 10. created in Christ Jesus to good works Ech Creation and Generation hath a proper peculiar maner for he that made us without us wil not sav us without us In the one is a change a non Ente ad Ens from a rude inanimat Chaos In the other a non Tali ad Tale in a living Rational Creature Ther God wrought immediatly here by means ther no Creature ever said Creat or renew me Lord here David cries Creat Psal 51. 10. in me a clean heart O God and renew a right spirit within me Ther it never was said to any Make thy self here God saith Make you a new heart and spirit for why wil ye dy Ther no Ezek. 18 31. Creature was ever blamed for not being or being as it is but here to keep on the old Man or not put on the new is reputed a notorious fault to them which profess Christ and the Gospel Nazianzen saith It was a sicknes in his time not to estimat In Apologeâ— good or bad men by their maners and conversation but from Faction for thos things which in such a Man pleased to day if he turned to morow another way were disliked and what was commended yesterday shal be condemned to day How wel this agrees with our age indeed with al times since Adam let the world judg and apply as they list Under Henry 8. was a Book published by the Clergy wherof An. Reg. 35. A. C. 1543. Archbishop Cranmer was chief and confirmed by Parliament stiled A necessary Erudition for a Christian wherin Freewil is declared to remain in Man after Adams fal as thes Texts testify Be not overcom of Evil Neglect not the Grace in thee Lov not the World If thou wilt enter into life keep the Commandments al which doubtless were in vain if Man had no power or faculty with help of Grace to understand the Commandments and freely obey them but it wils not any good acceptable to God unles holpen by Grace willing what is il of it self Hence som Divines define it to be a power of Reason and Wil by which Good is chosen wâ—th assistance of Grace or Evil without it Next it shews the disparity between our Protoparents Free wil to obey or disobey and their Posterities which is prone only to Evil unles illumined and made free by special Grace or supernatural working of the Holy Ghost which Gods goodnes offers to al yet they only enjoy it who by
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
the whol and every part to make a perfect Woman so caled becaus taken totaly out of Man sans mention of any Soul infusion It appears not that the Soul therein died nor can her Soul be caled part of his more then her body though both extracted from him nor can two be confused but the same transfused in al and every part as the Souls Nature is whol in the whol and whol in every part of the body Of Christ S. Luke speaks God sent the Angel Gabriel to a Virgin espoused to Joseph who said Hail Mary lo thou shalt Luke 1. 26. to the 36. bear a Son and cal his name Jesus Then said she How shal this be sith I know not a man He answered The Holy Ghost shall com upon thee and power of the most high overshadow thee therefore that holy thing to be born of thee shal be caled the Son of God So the manner of his conception was metaphisical or miraculous without male-seed ineffably and incomprehensibly by the Holy Ghost yet was he according to his whol humanity conceived formed fostered in the womb nine Solar moneths or 39 weeks the usual time or term of womens gravidation as other Embryons being like to us in al things save sin only from which he was priviledged becaus the Vessel divinely purified So that if other Souls be created his was if generated his was likewise The debate then concerns al mankind and every individual Soul which is a perplexed knot to unty and intricat Maze to tread aright This blindness bewrais our innat ignorance who scars know what a Soul is whence it proceeds or how 't is produced Nosce teipsum being the hardest lesson to learn which none ever wel attained Ignorant Homines quae sit Natura Animai Lucretius Nata sit an contra Nascentibus insinuetur An simul intereat nobiscum morte direâ—pta An tenebras Erebi visat vastasque lacunas An Pecudes alias divinitus ingrediatur What the Souls nature is men know not wel Nor whether bred or in Babes infus'd can tel Whether by death with us it quit doth quel Or els goes to the dark deep Cels of Hel Or by Gods power in other Creatures dwel God knows himself and â—hen al things intuitivly in himself but man other things betteâ— then hiâ—self yet how can one take measure of any thing saith Pliny that is ignorant of himself To pass by al abstrus virtues of Vegetals arcane miracles of Minerals admirable properties of precious Stones and view their outer surface or color only Who can tel why Grass is green a Ruby red or Pearl pale But what strange strife hath been about the principles of our Nature and production of both Parts For the corporeal how doe Phisitians and Philosophers jar or jangle about the seed whence it should proced Archelaus asserts it a milky slime or mud drawn from the earth A cold muddy conceipt Pythagoras the scum or froth of our best blood A frothy fancy Alcmaeon part of the Brain A brainless buz Plato a distilling marrow of the back bone Democritus a substance extracted from al members Zeno Mans spirit and spoil of his Soul Epicurus a fragment both of Body and Soul Hippocrates a portion of radical moisture Aristotle an excrement of the last concoction in the solid parts Others blood refined by heat of the Genitals Al which are lame not expressing the efficient matter or form For seed materially consists both of Blood and Spirit concocted into a white frothy humor by the Testicles which Females hav latent tho not prominent for the use of procreation and from them not of brain back bone or other part soly derived But whether females send or spend any operativ geniture is much controverted The Perepatetics deny it But Galenists contest that no conception can be without concurrence of both Parents seed which is indubitably the truest Opinion The spiritual part affords much more matter or fuel of altercation about the Soul 1. What it is Aristole refels divers Tenets but his own description halts at last 't is easy to say what 't is not not what ' t is It is no temper of elements nor blood nor energy of life nor Galens Crasis but in general an essential quickning form which givs Plants a life vegetant Beasts a sentient comprising the Former and Men an intelligent including both as a Pentagon contains a Tetragon and that a Trigon For Souls being Forms and thos relativs not subsisting alone but as parts of compounds are hatdly defined or disquired 2. What manner of substance it is whether corporal or incorporeal for God only is simply immaterial and al things els in som sort corporal tho not visible as neither is pure Air. Hence divers Divines aver Angels to be corporeal becaus finit and limited to place being bounded as it were with a superfiâ—ies that they cannot be ubiquitants every wher or elswher at once Much more then Mens Souls which liv in Bodies The Schools say a Body is in place circumscriptivly a Spirit definitivly be it so but is not definit so to be here as not to be elswhere Doo not Spirits ascend descend and change place Is not their motion made in time tho very swift Are not thes acts proper passions of a Body though impalpable invisible imperceptible God then is a Spirit in creat purely immaterial Angels creat comparatly material and so are Souls separat much more thos in Bodies But what maner of substance whether aereal etherial or subtler sublimer essence none save the Father of Spirits can define or determin 3. How it attains or acquires knowledg Whether by remembrance of what it knew before as Plato affirms supposing a precreation which is improbable Or by the senses service as Aristotle asserts which is ignoble Or by her own inbred seeds of understanding which is most honourable the senses conduce much to manure the mind and improv science but our Soul of it self apprehendeth judgeth retaineth reasoneth resolveth without instruction though better or wors according to the various temper or symetry of the brain hir chief organ For 't is absurd that so divine an essence should rely on vile deceitful sens which only comprehends accidents color sound savor odor not the forms or nature of things much less Natures secrets or universal insensible objects Nay if science com from sense then such as hav sharpest sight hearing c. should be wisest or wittiest which oft befals contrary and men born deaf dumb or blind are of acutest entelechy therfore that principle of Peripatum Nothing is in the intellect which was not first under sens can scars stand sound for though it be furthered by sens yet it depends not thereon sith the senses are subordinat and know nothing without it 4. How many Souls cohabit in one body whether three or but one Som say three whereof the Vegetativ and Sensitiv dy with the body but intellectiv livs eternaly The most orthodox allow only one
the day thou eatest thou shalt dy the death infolded an implicit Covenant for al his Posterity to be liable therto as Traitors Children are tainted Hereof Saint Paul saith As by one Rom. 5. 12. man sin entred into the World and death by sin so death went over al men sith al hav sinned viz. in him and by him for when the Parents eat sour grapes the Childrens teeth were set on edg and the whol race of man liable to duple death damnati S. Bernard antequam nati forlorn before born 3. The Soul sinned in consenting and lusting the Body in tasting and eating so both are guilty 4. Neither Soul nor Body apart is the adequat subject of sin but both united or the whol man the Body subjectum a quo of derivation the Soul in quo of inhesion the whol de quo of predication to whom al accidents of both parts are denominatly ascribed 5. It cannot properly be stiled sin til the Souls infusion becaus the Embryo is inanimat and imperfect but the rational Soul must first animat yet it can be stiled sin For whatever is not capable of Gods Image as seed is not is not liable to its privation becaus the habit and privation belong to the same subject 6. The Principium a quo is derived by seed from Parents begetting a depraved disposition in Man wherto a polluted womb ads more fuel which by the Souls union breaks forth into a flame and sets the whol hous on fire both parts together corrupting and being corrupted by a kind of emanation So before 't is infused we are said to contract sin from Parents as Infants draw diseases Stone Gowt Lepry c. that is the impression or inclination only 7. This sin is no simple privation as blindness which deprivs sight for ever but potential only including a positiv propension therto 8. Ther be three degrees of purity 1. Absolut of God 2. Subordinat according to the creatures capacity of Angels and Man in innocence 3. Comparat when being created pure they decline from it So our Souls being formed subordinatly pure soon degenerat by natural concupiscence being in respect of Adam and Angels less pure becaus procliv to sin 9. The maner of imparting it from Adam to al Posterity is rather to be beleeved saith Doctor Whitaker then inquired and better inquired then explored but easier explored then expressed For its nature is most arcane and the conveiance much more obscure 10. Parents Souls work to frame the whol compound Man not by giving being to the new Soul but by preparing a place to unite it with the Body So they may be said to concur in its production cuasaly by disposing the Body to receiv it not formaly by procreating it as Peter Lombard and his School Sectators define Thes are their curious Cautions and best bulworks of defens yet al too little To the Question Why God sends a pure Soul into a polluted prison They say becaus she hath a natural necessary pronenes therto being ordained to unite with a Human Body and both guilty of Adams sin For 't is not created a simple Spirit to subsist by it self but in the Body with relation to it which being derived from Adam draws the guilt of his sin by that preparation and union without carnal traduction so she becoms guilty both privativly and positivly yet God no Author Actor nor Abettor therin This sin then folows creation by accident for at Adams Souls infusion was mens sana in corpore sano but in every union since is sin So we must distinguish between Gods making and Adams marring for he creats every Soul in substance sound but concupiscence which S. John sais is not of the Father 1 Joh. 2. 16. creeps in instantly by Gods desertion sith every Soul even before 't is infused is virtualy guilty of Adams fal as he was Father and Fountain of al Mankind both in morals and naturals becaus God covenanted either explicitly as Cumel contests or implicitly as Sotus saith that he should stand or fal for himself and al his Of-spring by his proper power of unrestrained Free-wil The Schoolmen dissent diversly whether original sin be positiv privativ or mix'd If positiv whether Re or Ratione whether God doth necessitat the act or entity and Man the defect or obliquity whether he pacted explicitly with Adam or implicitly only but such subtle nicities shal be left to the Schools Zanchy the best Patron of Soul-creation ads mo Propositions 〈◊〉 2. de Hom. â—reat c. 5. 1. That God decreed al things eternaly to be executed in time and creats no mo nor fewer Souls then predecreed and as they becom stained by union 2. That his Decrees are just and immutable nor is it unjust to unite pure Souls with sin-tainted Bodies 3. Though he made al Decrees at once in respect of himself yet must they be effected or executed successivly in respect of the things as his decree to permit sin and deriv it by one to al Mankind subservs to the decree of Election and Reprobation 4. When Adam received integrity he had it as the root of al whence his righteousnes is stiled original and we were created in him just after Gods Image 5. His disobedience and fal was semblably ours becaus the Precept Thou shalt not eat belongs to al in him the Stock-father 6. His transgression being the Head is justly imputed to us as Members and the coruption of Nature or proclivity to evil inflicted as the penalty thereof This Saint Paul plainly proclaims in the Antithesis betwixt Adam and Christ whos Rom. 5. 15. righteousnes wherby we are justified hath two parts 1. The Grace or gift which with remission of sins by his obedience is imputed ours 2. Regeneration or Renovation of Nature as the effect So original sin is Adams disobedience imputed to us together with its guilt and corruption of Nature not only a sin but a punishment on al which sinned by his fal 7. When the Soul is said to be stained by union with the Body 't is not meant properly by any Physical impression but so soon as both are united a man is formed to whom the guilt of Adams sin is instantly imputed and by it a propension to al evil inevitably folows becaus the Command and Commination was given to al Mankind in Aâ—am Thus he is driven to decline sins inhesion inferring that the Soul is not infected by the Body as Wine by a muâ—y Cask but by union of both a Man is born Adams son to whom his disobedience is only imputed but the corruption or contagion imposed as a puâ—â—shment by divine decree and not by any action of the Body This is a kind of Gallimaufry how sound let Divines define but certainly original sin is inherent in the principles of Nature like Gehezais lepry in al Adams Progeny and not imputativ only Hinc lolium infoelix â—vae hinc oriuntur aâ—verbae Hence baleful tares doo sprout From hence
to antecedents or consequents for no man by meer reason can conceiv the mystery of Soul-creating nor doo they infer infusion for that is doon within the Body Haply he might learn of his Master Plato that al Souls were created at once and descend daily into Bodies designed for them but he taught the Souls immortality more confidently being Natures principal Secretary by many evidences of common reason which if any Traductist or other Sectist shal doubt or deny he is wors then an Ethnic or Atheist sith both Natures light and Scriptures lore so evidently demonstrat it to every ey nor doth Traduction oppose it Arg. Scaliger holds the Soul to be created apart and infused after du organization becaus if it be introduced at the instant of conception that first coagulation must be a Man which is most absurd Ergo 't is not infused til the time of quickning much less ingendred by way of Traduction Answ His opinion is no Oracle and the reason resolved afore That 't is no more absonous to cal the fiâ—st coagulation a Man imperfect or incomplet then a weak waterish Embryo at instant of quickning Or that a Beasts soul being begot by seed should denominat the first rudiments of conception a Beast being brought gradualy to more maturity til time of parturition but the quickning is or may be retarded by many human contingents Arg. Thâ— Sâ—hool-men say That Eves Soul was created els Adam would hav added she is Soul of my Soul so wâ—l as bone of my bone and flesh of my flesh being a nâ—erer relation then those carnal ones as Divines define Ergo as their two first Souls were created so consequently are al others from generation to generation Answ So say they but other learned Clercs gainsay Scaurus ait Varus negat utri creditis yet the consequent halts sith their two productions differ from al els becaus neither had two Parents and al els except Christ begot by carnal coition but specialy becaus created within the first six dais wherafter God rested from al creatific works To the Antecedent and reason therof 't is answered That she was formed intirely of an animaâ— Rib and the Soul therin becam hirs by divine operature as the Text seems to speak for 't is said of Adam God made Man meâ—â—ing the material part of dust not made dust a Man as if both parts cam from dust But of Eve the Rib made he a Woman intirely both Body and Soul not the Woman of a Rib as importing the material part only Al parts were built of that bone why not then the Soul too by diffusion so wel as the integrals by extension but sith Scripture is silent let it pass in suspens Repl. If Eves Soul cam of a Rib and had no divine origin then either women hav no Souls as som Dotards dream or thos material which wil sâ—ars relish their palats Answ Not so nor so for that Rib had a Soul which God by diffusing made hirs as he did her Bâ—dy by distending the material part so both savour of their several principles one of spirituality immarcescibility the other of materiality and mortality but both apt or able to beget alike substance indowed with the same qualities Arg Christs Soul was not traducted from Adam for then it should be tainted with his sin which is blasphemy to assert Eâ—go not ours sith he is like us in al things except only sin Answ He was the Womans seed and Son of Adam according to his whol humanity and his Soul produced in the same sort as ours whâ—â—her by creation or generation is the main Question being lik◠〈◊〉 things 〈◊〉 sin For ours if creâ—ted are infused no less 〈◊〉 〈◊〉 his and his by union with a polluted Body no freer from sin then ours so this Stork bites both before and behind alike for if he took from his Mother inanimat flâ—sh only his Soul must therby be stained though created pure as others are defiled but one salv shal heal both sores for albeit she was conceived in sin and Luk. 1. 47. needed a Saviour as she her self confesseth which Dominicans grant and Franciscans deny yet was sanctified from al stain and purified from guilt by the wonderful working of the Holy Ghost being made a clean Vessel to receiv and conceiv that holy thing caled the Son of God even the immaculat Lamb without spot slain before the beginning of the World who could contract no pollution from hir that had none being perfectly purified though he should assume both Body and Soul from hir Repl. Zanchy saith Som Traductists forced by this Argument confess That Christs Soul wâ—s created but al els traducted but the production is like Ergo al created Answ Haply he dreams so but ther is no necessity of any such confession or concession for the Argument is already plenarily satisfied Certes Christ had his whol human Nature from his Mother by the Holy Ghosts miraculous operature in the same maner by creation or generation as others hav from Parents Arg. Three Sects or Septs of Heretics held Traduction 1. Luciferians by Souls transfusion 2. Marsilians who denied al Creation 3. Tertullianists and Apollinarians who assert that Souls generat Souls as Bodies doo Bodies Ergo Traduction is an Heretical Tenet condemned by the Church Answ They were condemned Heretics but Traduction no condemned Heresy nor a matter de fide and inserted for aggravation as crossing the common received opinion to fil up a number which was usual yet the two first erred circumstantialy in that point But al Hereticks held som verities and the best Orthodoxists som falsities sith al Mortals are obnoxius to manifold errors Thes are the Infusiastists chief Arguments with the Traductists Answers sincerely exhibited Next follow the Traductists Objections or offensiv weapons and Infusiastists defensiv Solutions taken from their best Armories Ob. God bid Man bring forth fruit and fil the earth but this Geâ— 1. 28. Precept concerns the whol compound conflated of Soul and Body Ergo both parts proceed from Parents Sol. Man is said in som sort to beget the whol becaus by producing and preparing the material part he is Author of the union wherin consists the whol Humanity which sufficeth to univocal generation though the principal part be not product by him How satisfactory this is shal be left to Arbitrement Ob. God ceased from al creatific works the seventh day 〈◊〉 2. 2. wherof the infusing of mans Soul was one Ergo he doth not creat multituds of Souls every moment Sol. He ceased from creating Compounds and Species or Kinds but not from forms or Essential parts such as Souls be Repl. If he creat al individual Souls ther being numberless births every instant in the vast univers then he concurs as a particular Agent or third Parent but he is only universal Father of al Creatures Ergo no particular third Parent in Mans production Sol. God is Omnipotence and Infinity in the Abstract who can creat
millions of Souls so wel as Worlds in a moment by his word Fiat yet is no particular Agent or Parent so the Sequel is denied sith his Word and eternal Decree doth al in al without any particular concurrence Repl. The Souls supposed creation necessarily concurs to Mans generation But God is sole Agent therin using no subordinat Ergo a particular third Parent for if Parents be particular Agents who only prepare the matter for union why not God so too who creats the Caus without which no union can be Sol. Parents are particular Agents according to Natures ordinary cours but God metaphysical and extraordinary yet no particular third Parent Ob. If God concurs in every generation whether lawful or lustful to creat a Soul then he assists al Adulterous Incestuous Spurious coitions and conceptions which is horrid to imagin or impose for a Pagan Poet tels us Non vacat obscoenis rebus adesse Jovi Ergo c. Jehov is not at leisure To wait on ech mans plesure Sol. He concurs to the Entity or Naturality not to the Obliquity or Morality of evil acts which is no way horrid to hold for he givs the earth virtu to multiply al Grain whether stoln or ones own yet is not Author or accessary to the stealing so he decrees â—o infuse new created Souls into human prepared Bodies however begot in Adultery Inâ—est or Fornication yet is no Author Actor or Assistant in the sin Ob. Jacobs of-spring are by Synecdoche taking the principal part for the whol person stiled seventy Souls which cam out of his loins But why are Souls specialy named unless they so wel as the Bodies and persons transcend from Parents Sol. 'T is said to be becaus the preparation of matter for the Souls reception â—nd union proceeds from them Be it so yet this resolvs not why their Progeny are caled so many Souls unless thos issu from their loins Ob. God created Man in his own Image and Adam begot Seth in his own likenes but this Image and likenes consists soly in the Soul or in the Humanity not in the Body Ergo Adam begot that part wherin Gods Image chiefly consists if not soly resides Sol. This is soon resolved God created Man in his Image of righteousnes and tru holines as S. Paul expounds it but Adam begot Seth in his natural similitud both of body and whol humanity not of Soul only Repl. S. Paul indeed speaks of spiritual Regeneration by casting off the old Man and putting on the new in righteousnes and tru holines But wher doth he cal it Gods Image wherin Adam was created However even that spiritual Image consists soly in the Soul and Adam begot Seth in his natural likenes Ergo the subject of both resemblances is spâ—cialy if not soly the Soul as by comparing the words Gen. 5. 1. 3. plainly appears Sol. Seths likenes to Adam consistâ— in his whol Nature which he dispositivly begot totum Hominem non totum Hominis by preparing the matter for the Souls introduction and consequently the whol Humanity by union of both parts though he had no interest in production of the Soul Repl. Adam begot Seth in a triple sim litud beside that of sin viz. of Soul Body Person which personal likenes of Châ—â—dren to Parents is also triple 1. Specifical as Men which mostly folow the Mother becaus she suppeditats most matter both blood and seed in generation and for another reason glanced at by Aristole that the Male ingenders in another the Female by another in it self for if a Ram couples with a shee-Goat they produce a Kid of soft hair but if a Buck Goat with an Ew a Lamb of hard wool as Athaeneus avers 2. Sexual as Male or Female which proceds from permixtion of both Parents seed according to predominance for both hav a hot vigorous masculin sperm and a cold weak Feminin at several times as Hippocrates tels So if both bring Masculin they beget brav Spirited Boies if the Womans be weak and Mans strong yet prepondering they get a Son though less lifely If the Womans be masculin and Mans feminin yet prevailing they also procreat Males but weak and womanish the like in Females If both Parents seed prov feminin they engender dul Wenches If the Mans masculin and Womans feminin but exceding they breed bold Girls of middle temper If the Fathers feminin and Mothers masculin but predomining they produce lusty lifely Virago's So the diversity and dominion of Parents seed makes the difference of Sex 3. Individual which is seen in peculiar properties of vigour favour feature stature complexions and conditions arising usualy from the formativ faculty and casualy from Parents phantasy for the seed flows soly from the Testicles of both yet al parts impart a plastic power by subtle spirits to the Sperm which according to either Parents prevalence producâ—th a similitud in particular parts Hence som resemble Father som Mother som both in several members more then others yea many are like their ancestors whos fashioning virtâ— lurks in seed sometimes four descents as Aristotle attests like a Loadstone which draws four or fiâ— needles appending So Nicaeus a Poet of Constantinople born of white Parents was Maurish as his Grandsire and Helides by an Ethiop had a fair Daughter like her Father so Children conform to Parent both in Body and Mind Ergo the Soul is Traduced Sol. This multiloqâ—y may be answered briefly That the maners of the Mind and personal conditions of Children semblant to Parents folow the temper of Body as Phisick and Philosophy teach which argues not any traduction of the Soul but a several disposition of bodily Organs Repl. One once aâ—swered al Bellarmins works with two words Thou liest but ther be sundry Virtues and Vices of the Wil which no way rely on the Bodies temper proper and peculiar to som Stock or Race as whol Families by lineal descent or natural disposition are addict to generous qualities and various sports wherto Mantuan apâ—ly alluds Qui viret in foliis venit e radicibus humor Sic Patrum in Natos abeunt cum semine morcs The leass fresh juice doth from the root proceed So Parents maners pass to Sons by Seed Ergo the Soul is the seat or subject of such Virtues and Vices transcends from Progenitors to their Progeny by Traducal propagation Sol. Such hereditary properties folow the bodily temperatur of som principal Organs Brain Heart Liver Spleen Gal more or less as Aristotle saith Mores Animi seqâ—untur temperamentum corporis but not from the various inclination of the Soul Repl. Maners of the Mind may be somwhat inclined by bodily temper but Childrens complexions oft-times by matches differ more from their proper Progenitors then strangers â—et symbolize in the Souls secret sympathies with them Ergo thosinnat resemblances proced from it rather then from bodily temperature which is only accidental Sol. In Mans frame or fabric are sundry secret sympathies of principal parts on whos temper
the maners of the Mind and Faculties of Soul depend wherin Children may resemble their Progenitors though in countenance complexion or constitution more like to strangers so ther is no certain or convincing Argument for Traduction to be taken from such variable observations Ob. If aformativ faculty in seed to build the Body proced from Parents Souls then doth also an animific virtu to produce the Soul But al sides grant the one Ergo the other folows For if Parents Souls impart to it a power to prepare a place that power is able to beget a Soul Sol. The formativ animific or rather Prolific faculty preparativ to sit the matter for union proceds from Parents Souls but not procreativ to beget a Soul being only able to build the bodily part and make it ready for reception of the Soul when it shal be infused Repl. This seems a meer Postulatum without proof not rendring any reason why 't is able to prepare a place and not procreat the Soul For what belongs to every Kind cannot sans derogation or disparagement be denied to the noblest Creature but the intire production of Individuals with their principal parts both matter and form pertains to al Species els Ergo to Mankind also Sol. 'T is no disparagement but a dignity that God deigns to creat in Man a divine paâ—t yet he may be said to beget Individuals intire for perpetuity of his Kind viz. praeparando uniendo though he begets not the Soul it self hic murus abeneus esto this is the main Anchor-hold Ob. David saith Man is conceived in sin which either is Psal 51. 5. impressed before the Souls infusion or the Soul corrupted at conception and first creation or an inanimat Embryo the subject of sin or els the Soul is traducted which salvs and saâ—isfies al scruples but the three first are absonous Ergo the last alone authentic Sol. Som say Parents sin committed in procreation is ther meant but that in al lawful Marriages is sanctified and who can cal that polluted which God hath cleansed Others fly to the Souls infusion at first conception which must eeds be els it wil not hold water But most say the very seed is defiled with an hereditary stain as 't is with the seeds of sundry diseases which is not properly sin til the Soul be infused being the sole subject therof â—trum horum mavis for men wil never agree in this intricat Maze Ob. Al Accidents folow their Form nor can subsist without their Subject but vegetation is visible and vigorous in an Embryo before the quickning or motion Ergo the Soul or Subject must needs be ther at conception and consequently traducted or generated Sol. Zanchy answers how orthodoxly judg ye that in building L. 2. de Hom. creat c. 5. Mans Body as it hath first the form of blood next of milk then of flesh and last a human shape so at first is no Soul but only an energy in the spermatic spirits to produce a vegetant Soul when the Embryo livs as a Plant then that Soul perishing the Sentient is generated and that livs as an Animal which being also extinct the Rational succeds or supervens not produced from the same energy nor from Parents Souls but created and infused by God This implies a duple death upon extinction of the two first Souls Others say the Vegetant powers arising from seed spirits and blood are cherished by warmth of Natures Garden the Womb til time of motion but ever after the new infused Soul exerciseth al functions til it brings the Embryo to birth and perfection Thus they are puzled touching the time when 't is infused but certainly the quickning is very uncertain Repl. The proper source and principal subject of al such Faculties is a Soul not seed spirits or blood Ergo either the seed had a Soul begetting energy or they were faculties of the succeding Soul and so subsisted alone without a subject or els are Creatures distinct and remain divided but the two later assertions are gross absurdities and the first rests irrefragable that the seed carries an animific virtu or Soul-begetting energy from the Parents Souls by natural traduction which best salvs the propagation of original sin Sol. Som say thos Faculties predepend on the Seminal Form til infusion of the Intellectual yet how can that being inanimat be the subject of vegetation or motion Or if it were a Soul how did it vanish it died not as Zanchius dreams nor is swalowed up of the succeding Soul nor can ther be any coition or coalition of Souls Others forced by thes pressures hold 't is created at conception which is more tenible of the two exercising hir functions gradualy as organs are apparated and accommodated For that time is fixed but the quickning sooner or later according to the Embryos vivacity and other various contingents but God is not tied to creat Souls upon al human casualties til his set appointed time yea Christs conception at the Angels salutation Ave Maria is cald his incarnation which is the production of his whol Humanity and his Mother went immediatly to hir Cosin Elizabeth then impregnant of John Baptist who being filled with the Holy Ghost caled hir the Mother of our Lord so that he was then Luke 1 43. perfect God and Man at first conception and the Babe leaped in her Womb for joy being before quick as plainly appears Ob. Mans Soul is impure at first conception and the whol Man polluted for what is born of flesh is flesh saith Christ but God John 3 6. creats nothing impure Ergo the Soul is not created but conceived and generated impure from the Parents Souls Sol. God creats the Soul in substance found sans stain but corruption or contagion caled Concupiscence is not of the Father saith S. John but of the World for the guilt of original sin is imputed to the whol Man so soon as both parts are united Ob. Adams Rib was made a complet woman and the Soul therin becam hirs no new being infused Ergo every Soul is not created Sol. The School-men say Eves Soul was created and infused though it be not expressed yet the extraordinary creation of the first Woman extends not to the ordinary production of al others nor is it clear that the Rib was animat or the Soul therof made hirs Repl. In this case it holds for the Infusiasts infer that al Mens Souls are created becaus Adams was Ergo it folows of al Women from Eve Sol. The reason is not semblable for he was the root of al Mankind Male and Female therfore al our souls infused as his was but not she of Womankind so it skilleth not whether hirs was created ex nihilo or diffused from that animat Rib sith 't is not reveled Ob. Christ took his whol Humanity from the Virgin by the Holy Ghosts overshadowing Ergo both Body and Soul cam from hir Sol. He took only Flesh from her which includs the whol
Humanity becaus when the Body is prepared God hath decreed to infuse a Rational Soul This is soon said gratis but by what warrant or wher doth it appear that God so decreed Repl. Flesh animat is Mans whol Nature not inanimat Ergo the Flesh which he assumed had a Rational Soul at first conception Sol. Som say that Flesh was potentialy animat to be indowed with a Soul in du time Others which hold Soul-creation at conception grant it was actualy animat But as she is caled Mother of God in regard of the Hypostatic union though he had only his Humanity from hir So Parents may be said to beget the whol Man in relation to the union which God hath decreed in du time though they beget only the bodily part apt and apparated to entertain the Soul which sufficeth for denomination Repl. The reason reacheâ—h not right sith Men are Parents to Children becaus the whol Nature is derived from them as Christs Humanity was from the Virgin but she is stiled Deiparent not in respect of his Deity which depends not on hir but for the said hypostatic union of both Natures in one Person having his humanity intirely from hir Ergo the Godhead shal be better tied to his whol Manhood by Traduction of both parts then barely to cloth him with inanimat Flesh Beside she is caled Mother of God for the hypostatic union actualy in being but Parents are said to beget a whol Man in regard of the union to com Sol. He had his whol Humanity from hir in maner foreshewed For when the Body is accomplished and accommoded the Soul shal be necessarily instilled or infused in du time which is al that can be answered in this point of the whol Humanity derived from Parents Ob. The Womans seed shal break the Serpents head but Christ fulfilled this promiss and prophecy chiefly in Soul which descended into Hel to lead Captivity captiv and bind the strong Man in his own Kingdom as his body triumphed over Death in his dominion the Grave by his tridual Resurrection for how is he the Womans seed unless he had his whol Humanity from hir Or how can the Body break the Serpents head Or how could this victory be atchieved if his Soul had not descended Ergo he assumed his Soul also from the Woman by the Holy Ghosts cooperation Sol. Divers Divines deny Christs descent into Hel in Soul but that may rest in debat sith it concerns not the production sav only to shew that by it he brok the Serpents head Touching the promiss and prophecy it was performed principaly by his Soul or rather person and that derived potentialy or preparativly from the Woman in manner foretold but primitivly and actualy from God the Creator or Infuser Ob. To bind up sundry bunches of sour Grapes in one bundle If the Soul be created pure how can it be defiled in an instant by inanimat flesh not capable of sin Or why doth God cast his own workmanship into a stinking Prison purposly to be polluted Or how can a spiritual substance be stained by a material mass specialy sith sin inheres soly in the Soul which is primarily guilty by willing or consenting and the Body only in obeying the one activly as efficient the other passivly as Instrument Upon this ground of the Soul created pure and in capacity to be polluted by lifeless flesh Pelagius built his branded Teneâ— That Children are born free from original sin And S. Austin seeking to crush this Cockatrice in the Eg like such as bow or bend a stick back to bring it right broched another error That al dying unbaptized are infallibly damned or deprived of Beatific vision being liable to the lack or loss of Heavenly happines though not to the pain of Hellish torments whence be is stiled durus Infantum Pater Lastly our Protoparents personal sin becam like sap derived from the root participatly ours not by imputation as Zanchy contests but by tru inhesion infecting the whol Nature which hereditary corruption or conâ—agion is contracted linealy from Parents loins Ergo the Soul as seat source and subject is ex Traduce Sol. This Gordian knot many hav essaied few extricated or cut it asunder like Alexander who shadow it with a vele of windy words but no real resolution Som say the seed is stained ex traduce which like levan sours the whol lump and the Soul supervening receivs stain from it as new Must put into a musty cask which the best Divines disclaim For ther can be no proper physical action of material upon immaterial and the Soul shal be polluted passivly only which sufficeth not to make it guilty unless it be a voluntary Agent yea the similitud halts for ther the Vessel taints the Wine here the Soul was first soiled and principal efficient ther both be material here the chiefest spiritual nor can inanimat flesh be capable of sin before it hath a Soul Zanchy and others hold That as Christs righteousnes so Adams guiltines is ours imputativly only but Natures corruption insuing a just punishment by divine Decree Out alas this sin is a lepry cleaving clos to the flesh and consequently corrupting our whol Nature or els could not beget and bring forth such a serpentin spawn of actual sins Peter Moulin professeth plainly that the Soul is not vitiated by the Body for to incarcerat an innocent Creature his own operature in a plaguy Bridewel purposly to be infected repugns Gods Justice and Goodness but sin being a spiritual vice of the Wil first seizeth the Soul before the Body becoms accessary as Adam first sinned in Wil and Consent yer he stretched his hand to touch or cast so sin passeth from the Soul to the Body not contrarily For the maner of spreading He saith God creats the Soul spotless but destitut of supernatural light which Man lost by his fal hence flows or folows perversnes of Wil purblindnes of Mind and proclivnes to al evil even from inordinat self lov not guided by metaphysical illumination and the temper of Body doth much incens or increas this contagion according to every complexion yet are not humors the causes but incentivs to sin nor doo impress or imprint on the Soul but only incline it therto Quot homines tot sensus so many men so many minds but al driven to sundry shifts how sin can be propagated without traduction of the Soul which being granted wil soon satisfy al scruples Repl. This last devise being newest takes best but is scars soundest for sin is an effect of natural corruption which is more then a defect of supernatural illumination and a positiv depravation of Wil far beyond deprivation of Grace Man indeed lost metaphysical light by his fal yet if our Souls be created spotless they must at first infusion be sinless so al the doubts rest intire how they can so suddenly contract this hereditary pollution diffused over our whol Nature unless the Soul bring that stain with it for
we are for lorn before born being conceived in sin or at least infected in the Womb Ergo Traduction which salvs al scruples and is subject to none is the safer Tenet nor can God otherwise be cleered from being Author of sin for if he creats it pure why did he decree to pollut it presently sith he coula hinder it Al which inormities with the like are voided by Tradaction Sol. Let it serv or suffice for answer That Gods Wil was so to dispose it and who can comptrol it But to shun an inconvenience and run into an evident exploded error is a remedy wors then the Malady To answer the last branch first God decreed to make Man a freewild Creature ad utrumlibet yet imposed a command to try his obedience and foreknew he would prevaricat but determined to permit or not prohibit it which was his Wil so to doo If any ask why he willed not to hinder it sith Qui malum non prohibet cum possit praecipit either by forbearing the Command or by inabling man to keep it or by refraining to creat more Souls for Hel as if he delighted to torture his Creatures S. Paul checks such curious Inquisitors with an Interrogation O man Who art thou that pleadest Rom. 9. 20. with God Who hath known the Lords mind or bin his Counsiler O the depth of the riches of his Wisdom and knowledg how Rom. 11. 33 34. insearchable are his Judgments and his ways past finding out but stil just in al his waies and holy in al his works as David sings Touching the rest 'T is tru that sin is a spiritual vice of the Soul or Wil not of Body sav passivly or organicaly only which stains the Soul at instant of infusion by subtraction of spiritual light wherof being destitut it precipitats into al evil for the Sun is not Author of darknes but light yet by withdrawing his rais induceth darknes So God is no Author of Sin but Grace yet by with-holding his Spirit sin instantly folows in a depraved Soul so saith S. Austin God hardned Pharaohs heart not by impressing of obstinacy but suppressing of Grace howbeit the maner how the Soul is so soon infected and the Body by it is inscrutable and known only to the Father of Lights which is a free confession in this Case But to say it was his Wil to creat every Soul pure to be presently polluted is more then can be warranted by his reveled Wil in the Word For it presupposeth a Postulatum to be granted that Mans Soul is created pure and instantly contracts sin though the manner utterly unknown For upshot the Traductists can better shift the scruple of Immortality then Infusiasts salv or solv that of original sin yet may they not claim the Laurel of Victory sith Verity lies in obscurity Arduares haec est sic sub Judice lis fit This thing is hard and high So in suspence let it ly Thus the Infusiastists Arguments and Replies are 25. so are the Traductists Objections and Replications equal in number with the Answers of ech part to the other but which are the most ponderous or prevalent let the learned Readers judg indifferently and impartialy between both The sum of the Traductists Tenets is That God ceased from Summary of both sides al Creatific Works both Specifical and Individual Compounds and principal Parts being al his Workmanship the seventh day That he gav Man a benediction to multiply like other Animals which beget their own Souls but theirs mortal becaus first formed of the corruptible Chaos and his immortal as being breathed or infused immediatly by God that his Soul by that blessing had a priviledg or dower to produce a like immortal essence though not existing by it self but in a mortal Body That an Animific virtu is conveied with the Spirits of Parents seed to beget or build up a Soul as light diffuseth light That this Soul is the seat of sin being a spiritual vice of the Wil as the Body is the subject of material accidents but Man the denominativ or predicativ subject of both their qualities That this sin is propagated from our first Parents by explicit or implicit Covenant to al their Posterity with the Soul which is produced successivly from Parents Souls with the same stain of sin The Orthodox opinion is fixed on the foundations That as God primarily inspired Adams Soul and afterward Eves so he jugialy creats every Individual That the new-made Soul instantly at infusion whether at conception or quickning acquires the guilt of our Protoparents sin but the maner how inscrutable and inexplicable That this generical sin folows Soul-creating by accident becaus God gav Adam Free-wil to stand or fal for himself and al his Of-spring having predecreed to creat a number of Souls to be infused into Bodies in du times That though God be the Souls sole Archiplast yet Parents properly beget totum Hominem non totum Hominis in regard of preparing the matter or mansion by the Formativ Faculty whence the union necessarily insues by divine decree That Man begets Man becaus he supplies one part intire and concurs to the union though not essence or existence of the other That Mans Soul is not generated as Beasts which perish with them but hav a sublimer origin from the Father of Spirits and shal liv for ever Lastly That this Soul though created pure is at the instant of union guilty of original sin not by imputation but inherent corruption S. Austin Bishop of Hippo durst not presum to decide the debate both parts being so probable But Doctor Goodman In a Treaâ—â—â— of Mans fal lat Bishop of Glocester assums to attone them by a motly moderation that the Soul is both created and generated for God concurs in mans production being to becom his Son by adoption yet every one is not so and Man cooperats by the ordinary way of propagation so in respect of God 't is Creation which implies a beginning different from Natures cours but in respect of Man a usual generation so 't is created ex Traduce in respect of God and procreated ex Traduce by Man thus he This mixt mungrel action obveled in a mist of words is a mystery beyond common capacity and the terms contradictory tho shadowed w th the word Respect For how can one thing be both created and procreated Or how can Creation be ex Traduce the phrase plainly imports that the Soul proceds ex Traduce from Parents though in respect of Gods concurrence as universal Agent it may be caled extraducal creation So let it pass for a rare peece of new coined Logico-Philosophico-Theology But the two forecited Opinions rely on real principles though very dubitable and disputable Six Questions are previously agitated 1. What Seed is 2. What a Soul is 3. Whether it be material 4. How it attains knowledg 5. How many are in Man 6. Whether it be created or generated which last is barely debated
or discussed not boldly decided or determined Spiritus an jugiter genitus sit five creatus Quim Deus infudit lis violenta manet Whether Mans Soul which God breath'd and created Be stil infus'd or bred 't is much debated In dubio lis est an Mens ex Traduce nata Aliter Sit cujusque Hominis sive creata magis 'T is doubt whether ech Mans Soul be generated From Parents Souls or rather by God created Particula in nobis divinae Spiritus aurae Alias Quaeriter an genitus sive creatus inest The Soul 's in us a Part by God inspired Whether begot or creat 't is inquired Nescit Homo an sua mens generetur sive creetur Secus Se tamen ostentat noscere cuncta miser Poor Man knows not if's Soul be bred or moulded Yet boasts that he hath al things els unfolded Appendix Additionalis An additional Appendix THe ensuing Theory is taken mostly from Mr. Henry Woolnots Treatis intituled The tru original of Mans Soul which is brifly extracted God hath a duple voice one speaking in Scriptures which is his written word of Grace another in the Preamble Creatures which is his wrought Word of Nature For as Natural Works are his ordinary power and miraculous extraordinary so Nature is his ordinary Voice and divine Oracles extraordinary What God spake in his Word he hath wrought in the World whos Words and Works agree for secret things belong to him but reveled to us and our Children Wher he hath no toung to speak we may not hav an ear to hear nor heart to inquire but as Creatures we must submit to our Creator and as Christians beleev wher reason cannot reach Now to the Question The Rational Soul whether produced immediatly from Thesis God or mediatly by Man is of immortal Nature yet stained with our first Parents first sin by propagation but how can we know how 't is made before it be in being sith we cannot conceiv what it is being made For though we know 't is a spiritual substance realy subsisting in a Body yet what maner of metaphysical matter 't is made of none knows No marvel then if we be ignorant of the origin which is harder to explore For 't is spiritual and such are difficiler to discern or disquire then corporals subject to sens specialy sith ours is an incomplet Spirit or part of a Creature Man being composed of a mortal Body and immortal Soul the one indued with senses to receiv al corporeal Images the other furnished with a faculty of Reason which from thos Images draws discurses and consequents wherby it gets knowledg of causes and effects wherof Sens is incapable Hence it happens that when we discurs of spiritual Natures which transcend Sens we are put out of our usual way and wander as half lost in incertainty without any exact knowledg to content the Mind Whatever excellences be in inferior Natures are much more perfectly in superiors as thos of other Animals more eminent in Man chiefly in his Soul thos of his Soul more conspicuous in Angels and al perfections of al most trascendent in God So the knowledg of inferior Natures is comprehended in superior but not contrarily Nor can any sav God who hath no superior know it self purely or properly but only by reflexion as the Ey which sees al things cannot behold it self sav in a Glass Nor can we know our own Soul but as 't is shewed in a myrrhour of the Works and as by it we know other things so by them we hav a glimps of it To omit several Opinions of Pagan Philosophers and Christian Opinions Heretics The orthodox jointly agree that Mans Soul is either immediatly created by God or mediatly generated by Man both which are bipartit In point of Creation Hilary with others hold it to be formed without the Body and then infused But the general Tenet is that 't is created and infused in the Body which runs most current So for propagation Som suppose it a corporeal substance and begot in bodily maner which is generaly exploded Others hold it spiritual so produced like light from light which was the mind of most Western Doctors but S. Austin and Eucherius stood in suspens between both inclining chiefly to Creation The case is very dubious and difficil For how can Spiritual substances beget one another If it be daily created of nothing how can it stand with Gods rest from farther creating or his setled cours of al things to multiply their Kinds 't is a silly shâ—ft to say That he rests from creating new Kinds and Compounds but not from Individuals or principal Parts for the words imply no such limitation nor any place els in Scripture so 't is spoken gratis without warrant and a bare begging of the Question or meer fiction for they grant it tru in al things els except only this their own exception which they obtrud without reason when Moses makes it general of al Gods Works A greater obstacle occurs how it can stand with original sins propagation This made the Pelagians and Anabaptists who hold Soul-creation to deny ther is any such sin sav by imitation yea divers Divines seeing the absurdities arising therhence assert Traduction This makes the cheif Patrons of Creation stagger who decline it as a curious Question sith they cannot giv sufficient satisfaction exhorting to Faith beyond Reason and forbid farther disquisition for if the Soul flow immediatly from God how is it defiled being created sinless the Body cannot doo it being drawn into sin by it Nor can this contagion com from the union sith that is Gods Work who wil not put a Soul in it self simply good and his own workmanship into an unclean Vessel purposly to make it guilty of death and damnation for anothers fault shal not the judg of the World doo right 't is a poor position that 't is created in infusing and infused in creating which is al one as to say 't is made in marring and marred in making Nor is it safe to say God so willed or decreed sith it cannot be proved and being unjust is justly disproved It stands not with his Justice that Adams sin should be imputed to us or reputed ours sav as 't is our own by sinning potentialy in him as the root nor is it ours by imputation sav only in respect to propagation but inhesion for if we were simply sinless as a new created Soul is his sin cannot justly hurt us God may punish al for Adams sin yet not soly for it sith he saith The Son shal not bear the Fathers iniquity Ezek. 18. 2â— but becaus by his sin they becam sinful or rather sinned in him they are justly punished for their own sin so propagation is the sole source of original corruption Now if we receiv the worst part only from Adam which is not the subject of sin sith not the parts but whol Person sinned How can a Man
him who is neither Author nor accessary but 't is propagated in generation by the first Mans fal or fault through the loins of perpetual posterity one from another It rests to present som gleanings gathered from the said Corollary Treatis which tends to this Theory 1. Creation is a metaphysical production of a Thing out of Nothing immediatly by God so the first Chaos caled Heaven and Earth was made of meer nothing and the rest mediatly out of it but Adams Body of Earth mediatly and his Soul immediatly of nothing by a middle way of Production 2. Propagation is a Natural act or faculty wherby a living Creature begets his like for continuance of the Kind this is the proper perfection of every Animal Vegetant Sentient Intelligent being the most excellent faculty ingrafted in Nature by Gods special charge and blessing of Increas and multiply which is duple 1. Equivocal when Plants or Animals are bred of putrefaction as Weeds Magots Eeles c. 2. Univocal when ech Animat brings its like as Wheat Wheat Whale a Whale Eagle an Eagle Lion a Lion Man a Man This is doon by the seed of generation which contains the whol Nature to continu the Species for ever wheras Individuals are al mortal or momentany So Mans seed Natures quintessence containing the whol Kind is lodged in a place fit for propagation of another conspecifical which generation being Mans perfection he cannot be said propagat either part but the whol or a third consisting both of Form and Matter Hence our propagation from Adam is a deduction of the whol Man according to Natures cours in turning our potential being into act which derivs his Nature to us but if the Soul be fetch'd from Heaven and Body from Earth how shal both ends be brought together or what shal this mix'd action be caled Simple Creation it cannot be nor pure propagation but a Mungrel like a Mule For Creation and Propagation differ divesly 1. One is Gods work by himself of meer nothing wrought by his sole Word and Wil the other Natures of som preexistent matter according to ech Creatures kind by Gods ordinance setled in Nature 2. That is doon in an instant by an infinit essence which requires no time this by previous preparations or gradual perfections which take time tho the very conception is acted in a moment 3. One is performed without any motion or mutation but in the other the same matter is changed or varied into several forms 4. In the first things are not made of one substance with the Creator but in the last both hav the same substance 5. In Creation privation preceds the habit power act and darknes light but in Propagation contrary habit foregoes privation as sight blindnes act power and light darknes The Reasons that Mans Soul cannot be propagated by cours of Creation are thes 1. It impugns Gods Justice to put a 1. Reason pure innocent essence into a condition to be instantly damned for anothers sin which it must be if an Embryo dies before born and baptised To this 't is said the new Soul is guilty by union which is a greater aspersion on divine Justice but no salvo for if it be in no fault why shal it be guilty and punished for Adams fal If it be replied That God so eternaly Decreed this farther aggravats nor doth it appear that he so Decreed which to aver without warrant is most hainous for if he Decreed as Supralapsarians harshly hold that al should sin and suffer death in Adam 't is requisit to be by just means which if it may be doon by Traduction rather then Creation yea by that way and not this then is that to be counted Gods Decree Can Justice it self deal unjustly surely in equity is no iniquity God promiseth and proclameth that a faultless Child shal not suffer Ezek. 18. 20. for his Fathers guilt why then shal a good Soul be so deeply punished for anothers sin to whom it is scars kin sith Adam that sinned was no simple Soul but a Man 2. If the Soul be immediatly created pure it cannot be polluted by a Body which of it self is not the subject of sin nor can defile a spiritual substance being the first mover of al acts in the Body and it should rather sanctify that then be stained by it So it may better be defended that we hav original righteousnes becaus the Soul coms from God then original sin becaus the Body coms from Adam If it should be granted that the Soul is polluted by yeelding to bodily lusts yet this is actual sin not original corruption Nor can it com from a pure created Soul To this 't is said That at the instant of Creation God bereavs al supernatural gifts for Adams laps which though it put not evil into the Soul yet original sin necessarily flows or folows This seems uncouth that God shal at once doo and undoo or make and mar so soon as 't is made or giv goodness and take it away instantly Nay if it be created in infusing 't is void of supernatural gifts and so cannot be deprived of what it never had But if it be created without thos gifts which to us are supernatural he creats it evil as al Men are without such nor can a Soul be good without them If then God makes it so that it must needs be evil he makes it evil sith he makes it that it cannot be good Yet if al the premisses be conceded 't is never the neer to salv original sin sith this is not to sin in Adam but to becom sinful for him So it results that the Soul if created good cannot possibly contract Adams sin nor can al Mens wits or wiles cleerly shew how a Soul created pure can be polluted and al shifts hitherto devised are silly Cobweb Lawns pervious to every ey The last refuge that it coms neither by Soul nor Body but by union of both sith by it we becom Sons of Adam and so his sin made ours is Mr. Calvins curious conceipt but scars satisfactory For it is a spiritual Lepry which hereditarily infects the whol Man with al parts and powers If then the Soul at first union be pure and Body polluted the Child shal be half holy and half sinful Or if both be clean at first how can union make both or either unclean for when two good are conjoined both becom better Hence som say Adams sin is only imputed not inherent and so we only reputed corrupt Indeed Christs righteousnes is realy ours by imputation and a voluntary institution as a Covenant of Grace differs from ordinary Justice in cours of Nature sith 't is free to shew mercy without caus but not to punish without du desert Nor can this sin be justly imputed to al unles the whol Man be propagated for 't is a real infection of the whol Nature both Body and Soul 3. As by Gods Ordinance original sin passeth from one to al
Mankind so by propagation al Mankind proceds out of one and as that sin overspreads the whol Man so both parts being infected must needs be propagated Again as this sin is seated specialy in the Soul so 't is chiefly propagated according to Natures cours Hence three points rest to be proved 1. That original sin passeth only by propagation as Scriptures universaly testify By one man death passed upon al becaus al sinned in him and 't is imputed to his Posterity becaus al were in him as the Root or Stock and al descend out of him so his sin becoms ours both by imputation and propagation but by the first becaus of the last For 't is not anothers sin imputed which is not ours but that made ours by propagation actualy which before was only potentialy This is cleer by the Antithesis between the first and secund Adam as in one al dy so in Christ shal al be made aliv The one being Root of Mankind in whom al are by Nature the other Head of the Elect in whom they are al by Grace Such then are deceived as deem Adams sin only imputed like Christs righteousnes sith this last is the Creators voluntary Institution and work of meer Mercy but the first a necessary operation of the Creature and work of Justice So the Antithesis holds tru thus As in Christ we fulfilled the Law suffered death and attained salvation being members of his Body by Grace So in Adam we eat the forbiden fruit becam Satans bondslaves and were in state of damnation being al members of his Body by Nature So Christ derivs his righteousnes to his Children by spiritual regeneration as Adam did his sin to al Men by natural generation Ergo as Christs righteousnes is not imputed but by means of regeneration wherby we becom members of his Body So Adams sin cannot be imputed but by generation wherby we descend from him as his members If Adams sin be simply imputed becaus we are Men as he was who received or lost for himself and al Mankind then must it be imputed to Christ as Man so wel as to us which is not so for our sinning in him and being sinfully propagated from him makes us liable which Christ was not becaus sanctified in the womb by the holy Ghost at first conception but al els derived from him and his sin to us through one anothers loins 2. Original sin cannot be propagated unles the whol Man and both Parts be which necessarily flows from the premisses for except the whol Man descends from him the whol cannot be infected sith neither Soul nor Body alone is the subject of sin but the Person Or if the whol be not the subject 't is not properly sinful The Law likewise is given to the whol and the Person punished or rewarded 3. The whol Man cannot be propagated unles the Soul be sith the whol consists of its parts To say the Soul coms from Adam quoad existentiam unionem non quoad essentiam is sly Sophistry not real or rational for then Man contributs but the worst part not the whol nor half Nor is it tru that Adam is caus of the union but rather God if he creats the Soul Nor if the Soul be infused can any tel how long time after conception during which space the Woman works alone But if the whol Man be said properly to proced from Adam becaus the body doth much more may it be verified to com from God becaus the Soul doth so the union rather to be ascribed to God as the noblest suprem Agent then to Man the baser and inferior If then the whol Man and both parts be not propagated it results that we were in Adam wherin we are not viz. the Person that we sinned in him without that without which he could not sin viz. the Soul That the whol Man was in Adam yet never cam from him That we lost in him which we never had of him viz. original righteousnes That he shal stil be ful of Souls which he never had That the whol person proceds from him yet not that which makes the whol 4. Christs Soul was not created but his whol Humanity taken from the Virgin for his birth life death are curiosly and circumstantialy recorded by the Evangelists but no Soul creation which they would not omit being so pregnant a proof that he was without sin if it was created pure Nor is any Souls creation since Adams specified in Scripture Christ is caled the seed of the Woman and Davids seed according to the flesh which imports the whol Humanity as opposed to his Deity but if his Soul was created the imputation of Adams sin to al Men must be likewise lâ—able to him as Man Ad hereto That the Soul and Body as 't is in al others were conceived at once for the divine Nature being immediatly united to the Soul and by it to the Body the Soul must be produced in the moment of conception with the Body or els the Deity was first united to a brute Body which is brutish to imagin The truth is his Soul being united with the Body into one Nature at first conception becam one Person with the eternal Word by a miraculous working of the holy Ghost who purified the Womb that the Birth becam exempt from sin So his whol Humanity Soul and Body was deduced from Adam and separated from the Virgin by the holy Ghost But a Soul cannot be produced by Natures ordinary cours no more then a Body without concurrence of both Sexes Souls yet being performed by supernatural power 't is a tru Soul and so is the Body both which joined in one Person make a perfect Man as Eve was a very Woman though taken out of Man and Christ tru Man taken only out of Woman For in Mans quadruple production â—â— a duple concordance Adam made immediatly by God without Man or Woman Eve mediatly out of Man without Woman Christ immediatly out of Woman without Man but al els mediatly by both 'T is said the holy Ghost sanctified part of the Virgins substance assumed by the Godhead to make Christs Person which terms are tru if wel understood For by part of hir substance is meant the whol Nature or both parts not Body only whereof his Humanity was framed By sanctifying is not meant clensing that portion from sin but consecrating it to that holy purpos indowing it with gifts fit for so divine union yet was it free from sin or rather never sinful by reason of this union For al substances were created exceeding good and depend immediatly on God Nor is sin essential to Mans Nature but accidental cleaving to the person by Adams fal and not properly in the substance of Human Nature Nor are evil actions or affections stiled simply sinful but the Man sith sin consists not in any pravity of matter but in the corrupt Wil or intent of the dooer Nor is ther any Law to punish parts or substances
but persons or malefactors So 't is cleer that Christs substance or whol Humanity taken from the Virgin in such miraculous metaphysical maner was not stained with sin becaus not propagat by ordinary generation For if it had bin sinful it could never be clensed nor any Man saved sith ther is one only Mediator whos blood clenseth us from al sin which the holy Ghosts sanctifying cannot doo without virtu and reference to his redemption If then his substance never was sinful the holy Ghost did nor clens it from sin but only separat what in it self was sinless from a sinful Person that it might unite and subsist with a divine Person For his Soul and Body though derived from Adam like others could not be propagated becaus he was conceived extraordinarily without Male-seed by severing som of the Virgins sinless substance from hir sinful person and uniting it to Gods person Lo here a summary of this sublime mystery but a Labyrinth which he traceth forth and back to shew that Christs Humanity being taken from sinless substance could not be sinful Thus three dissident Opinions hav bin alterutratly agitated Censure 1. For the Souls jugial creation which is most general 2. For natural propagation from Parents Souls as Lamps deriv light one from another which seems more rational 3. for a mix'd production betwixt both which is meerly Mathematical 'T is a witty novity or castle in the air yet likely to take better with most Men then old received Tenets being haply borowed from Dr. Goodmans crotchet but much changed howbeit if both deny the Souls creation ther is no necessity to make God an extern efficient in its production specialy sith al inconveniences may be salved by simple Traduction so wel as any other way Nor is ther any warrant that God concurs in extraordinary maner to propagat Mankind more then any other Creatures but leavs al indifferently to Natures cours first instituted by him with a general benediction to increas multiply and propagat their several Kinds Indeed his disposing providence is universal suprem efficient of al things that a Sparow cannot fal to ground without it but that he is special Agent in Mans generation more then other Creatures as the Infusiasts and Mr. Woolnot contest hath no grounds God is said to keep the keys of the womb which he opens and shuts at free pleasure So he keeps the keys of the Clouds and al other works of Nature But to make him a particular efficient with Man in the Souls production as the Sun and celical bodies are superior subordinats in other generations is asserted gratis without grounds nor wil Ipse dixit serv to induce a credulity for such a novity He tartly taxeth the Infusiasts for asserting God to creat new Souls and ascribing it to his eternal Decree without warrant in his Word yet he doth the same having no author concuring as they hav God created al things with a Word which was no weary work and could make millions of Worlds as he did myriads of Angels in a moment but his Wil was to proced gradualy taking six daies time to accomplish one which having ended he rested on the seventh from al such works wherof creating of Mans Soul was one for ever and sanctified or set it a part for a Sabbath in memory of his rest enjoining it afterwards by a Law to be observed by Man for ever If then he creats Souls continualy how doth he rest from al such Works Or how can it be said that hw wil at last Judgment creat new material Heavens and Earth when the old shal be destroied Or lastly that he stil assists Man as an extern efficient in every Soul production which emulats creation If any wil seek the premisses of this Postscript in Mr. Woolnots said Treatis he shal so soon find a needle in a Bottle of Hay so various are our garbs both for stile structure method and matter one from another as wil appear in al the rest of the Theses Nostram Animam ex nihilo negat Author hic esse creatam Externum efficiens vult tamen esse Deum This Author our Soul made of nought denies Yet God to be extern efficient implies Si poâ—erit summus Pater omni assistere partu Allter Sie Animas potuit Voce creare novas If God assists al births when propagat He can so wel with 's Word new Souls creat The Case is cleer as the Sun to salv immortality For Adams Soul by Gods immediat infusion Eves by transfusion from his and al others since by traductiv derivation either immediat or mediat from both theirs like light from a Lamp which never wasts by kindling one another together with Gods command and benediction to increas and multiply their Kinds in ech kind hav acquired that excellent dower or prerogativ of indubitat immortality beyond al exception and evasion THESIS II. Pura Dei Praedestinatio Divine Predestination THis is a profound point and very ponderous for better cleering wherof certain previous Propositions shal lay a foundation 1. Providence is Gods general Government of al 1. Proposition Things Predestination his special care over free Intelligent Creatures Angels and Men. Of it are two parts or branches viz. Election to Life or Salvation and Reprobation to Death or Damnation Election as our Churches seventeenth Article defines is Gods chusing of som in Christ out of Mankind before the Worlds foundation and his everlasting purpos secret to us to deliver them from Curs and Damnation and bring them as Vessels of honor to eternal Salvation by the same Christ in whom they are chosen So Reprobation must be his secret wil 2 Cor. 13. 5. not to deliver from Curs and Damnation thos whom he hath not found in Christ but to pass them by and cast into everlasting fire as Vessels of dishonor Now this Theorem or Treatis concerns the maner and means of Gods proceding in both which must be the Basis of this great stupendious structure to be raised or framed 2. Gods Attributs or expressions of his Essence Omnipotence Omniscience Infinity Eternity Ubiquity Unchangeableness Understanding Wisdom Wil Goodnes Lov Mercy Justice Truth Patience Holines Blessednes Majesty c. must be considered as conspiring in one without confusion or contradiction specialy thos that most concern this subject which folow to be more precisely and particularly agitated 3. Omniscience or Prescience is two-fold as Schools define 1. Of pure simple Intelligence wherby God knows al things past present to com necessary or contingent and what might Nota bone hav bin if he had pleased to giv them being yea the very events of al that shal be doon by himself or any Creature from eternity to eternity This the highest pitch of knowledg in an Intelligent Nature to work with Wisdom and therfore worthy of the wisest Agent specialy in the first contriving and ordering of al things concerning contingent events of free Creatures Hereby he foreknew Adams fal
Image Life Knowledg of good and il liberty of Wil in Natural Moral and Civil things Conscience accusing or excusing are stil left after the fal which though given at Creation and so belong to Nature yet to retain them is of Grace both by giving capacity to contract or Covenant and to be a beginning of his restauration but sith thes alone be not able to rais him or recover righteousnes or keep the new Covenant by his old remains God being no hard Task-master or Covenant maker supplies by his Spirit what is farther needful to keep it sith none is bound to impossibilities Upon this keeping the new Covenant depends the eternal Bliss or bale and wo of every Man which he must obediently observ 10 Caling 10. Dispensation of the Covenant by Caling which is a proclaming therof from time to time by preaching the Word els it would soon be forsaken forgoten and slighted This S. Paul Rom. 8. 30. conjoins with Predestinating as he puts Prescience before it which is defined to be a revelation or proclamation of the Gospel Covenant injoining repentance toward God and faith in the Lord Jesus Christ promising remission of sins and life eternal to al that obey It consists of two essential parts or divine acts to make one complet work of Vocation viz. the extern preaching of the Word wherto belong Sacraments Blessings Corrections and intern operation of the Spirit accompanying or assisting the outer means This Caling hath bin dispensed diversly by Gods Wisdom and good Pleasure according to the difference of Times 1. In the old Testament before Christs coming as an outward means and measure of the Spirits operation with effects sutable to both When the bounds were narrower the Word obscurer the Sacraments more mysterious the Spirit more sparing and obedience slenderer then under the new Testament for from Adam to the Confusion of Toungs the caling was universal being al one language under the righteous Patriarchs But afterward God permitting Men which forsook their Religious Ps 147. 19 26. Fathers to walk their own waies renewed his Caling or Covenant with Abram and his Seed contracting the bounds Eph. 2. 12. of his Church The Gentils then were al under wrath and Satan without God in the World Aliens from the Covenant of Promiss For as the Church excommunicats ungodly persons so God excluds unworthy Nations for many generations to punish their ingratitud and contempt of his Word or to make future Ages cleav faster to him by default of former being left to themselfs The mystery of whos Judgments why he one while shuts out Gentils admitting the Jews another extruds the Jews receiving the Gentils is admirable and inscrutable Rom. 11. 25. 33 But why he left al to Covenant with Abram and his Seed no reason can be rendred sav only his free Grace not of Works but Rom 9. 10 11. of him that caleth 2. Under the new Testament after Christs coming which outwardly hath the Word and Sacraments exhibiting Christ with his benefits more cleerly And inwardly more abundant measure of the Spirit intended to multituds of Nations with greater fruits of mens conversion then under the old Testament This is termed the caling of the Gentils when Jews were shut out til their time shal com Here Gods Judgments are to be admired why he witholds from the Jews his inward illumining Spirit and softning Grace which he grants to Gentils keeping stil his word or outer Caling from many Nations which never heard of Christ no more then the old Heathen But we that be under the Grace of Gods caling must be more thankful for it and more careful that it be not conferred in vain upon us Divers Divines make Caling duple 1. Outward of the Word only common to Reprobats and never obeied with truth of heart being ineffectual 2. Inward of the Spirit joined with the Word peculiar to the Elect and never disobeied which is effectual This is not orthodox sith ther is but one Caling both of the Word and Spirit as Body and Soul which is effectual in it self to al under it but if it fail the fault is in the Caled which obey it not For the Spirit goes not so with the Word as to make Man perform what he can by natural strength sith 't is given to help Natures failings but to keep it waking and attentiv So if the Spirit be not present with the Word to som 't is becaus they are not present to it through their stupid supine security Nor is the concurrence of Word and Spirit natural necessary or inseparable but free or arbitrary in Gods good pleasure For as Grace is annexed to the Sacraments so is it to the Word by divine ordinance Hence the Church before Sermons prais for the Spirits illumining power to concur with the Word which God expects he should ask who is to pray for himself and others Another defect why the Spirit doth not stil work with the Word is when 't is not duly and diligently asked Som also are past Grace given to Reprobat sens to whom the Spirit is not present with the Word for former contempt or neglect in their Visitation when God caled who now givs them up to blindnes and hardnes holding back the light of his Spirit and dew of Grace from the Word preached in their hearing though Men know them not in particular and so admit al. We must distinguish betwen the word Caling Persons Caled and operations of the Spirit with the Word in them The Word is duple 1. The Law which hath two parts viz. the 1 The Law Precepts to accuse or convince and the Curs for al transgressors therof to wound or kil The Persons Caled by Gods Minister using the Law are al natural unregenerat sinners or Regenerats relapsed into grievous sins who are either ignorant of their evil estate to whom Law-precepts must be preached to make them know their sin or know it but are secure and sensless of their carnal condition and to such the curs must be denounced The Spirits operations on thes by Laws ministry are to open their eyes and prick their hearts with fear of the Curs which effects the Spirit with the letter of the Law ordinarily produceth by working on thos remains of light left in the mind and of Conscience accusing which works are wrought in many Reprobats who hav som initial parts of Grace as Papists grant 2. The Gospel which hath a Precept to repent of sin shewed 2 Gospel by the Law and beleev in Christ who givs life wher the Law-Curs killeth with a Promiss of sins remission and eternal life Acts 2 38 39. to al that repent and beleev The Persons caled in the words of the Gospel are al sorts of sinners but convict terrified wounded Mat. 11. 28. ful of compunction and self-condemning wrought by the Spirit in preaching the Law The Spirits operations on such by the Gospels ministry are to open their eyes to see
before their deaths they ordeined som Disciples as Superiors over several Churches and Presbyteries 4. That such were stiled Prelats set over and Bishops or Overseers 5. That Peter and James Apostles Marc and Timothy Evangelists Gaius and Lynus two of the seventy Disciples Titus Onesimus Evodius Clemens Lucius Apelles Denys Areopagit Polycarp Ignatius Anacletus Apostolic Men were actual Bishops in several Sees as Ignatius Tertullian Irenaeus trusty Trustees avow 6. That in after ages Bishops were chosen by Presbyteries not occasionaly like Presidents or Moderators in Councils nor annualy as Maiors of Cities but perpetualy for life like Masters of Colleges to govern their Dioceses 7. That such continued in al christian Churches by the titles of Bishops or Prelats til Luther stiled them Superintendents 8. That after-Records or Catalogs of Episcopal continued successions are extant every wher beyond cavil or contradiction 9. That al Elders or Presbyters with Deacons Evangelists c. were Clergy Men by imposition of hands til Calvin occasionaly admitted Laics Joint Rulers in shew with Clerics which form hath since crept into a few Churches as novities stil find vulgar intertainment like new Brooms 10. That ther is no semblable color for conterfet Lay-Elders to meddle in Church matters nor ever were any such except Church-Wardens to keep the common Stock Goods and Utensils safe What needs more light at noon The blind are never the better nor wil deaf Adders be charmed So far the History Gaudenus de Episcopatu Gauden about Episcopat In his Hicrospistes or Defens of English Ministry and Ministers LEt Dr. Gauden a learned Divine ful of piety and free Appendix from partiality moderat the matter who in his Elegant Apology for the Ministry hath thes passages in sundry places He dotes not on any dross or rust which antient venerable Episcopacy may in many revolutions of ages easily contract and be as easily cleered nor likes thes rigid reformations which som rash envious ambitious Presbyters driv on who know not how to shav their Fathers Beards without cutting their Throats pair their Nails without cropping their Hands nor as unskilful Chymists refine from dross without consuming what is Pretious nor as blind Empirics purge bad Humors without casting into bloody Fluxes Our Lord Jesus Christ the tru Messias Son of God Angel of the new Covenant the great Apostle Bishop and Father of our Souls Author and Finisher of our Faith Suprem Lord and King Eternal high Priest and unerring Prophet of his Church was sent by Gâ—d the Father to perform al Prophecies fulfil al righteousnes and settle a visible Ministration of holy things in his Church who cam not in his own Name as Man to be Mediator or to take the Honor of Prophet Priest and a King over it but had his Mission from the Father by evident Witneâ— from Heaven both before and at his Birth but more eminently at Baptism by the visible Shape of a Dov and audible voice This is my beloved Son in whom I am wel pleased being annointed with gifts of the Holy Ghost abov al as Head of the Church Thes were attended with infallible Signs and Wonders while he taught the Mysteries of his Kingdom and instituted holy Rites to distinguish his Church from the World by thos Seals and Pledges of his lov in dying for the Faithful when he shed both Blood and Water on the Cross Which having personaly accompiished as to the meritorius part of his Ministry he being no more to convers in a visible Human presence on Earth did after his Resurrection commit the Keis of his Kingdom to the twelv Apostles aforechosen as Stewards or Ministers of his Houshold instructing them on what fundation of Faith to build his Church and by what Sacramental Signs to confirm Beleevers bidding them to Teach and Baptise al Nations to ordein Disciples that should succed and so breathed on them promising to send his Spirit as he did after his Ascention and to be with them til the Worlds end This cannot be meant of their Persons who shortly died but of their Survivers or Successors in the Ministry to whom the same Authority and assistance belongs by divine durable Charter or Commission for publication and confirmation wherof the Holy Ghost cam on them in shape of firy Cloven Toungs filling them with miraculous gifts fit for the first planting of the Church and al Ministerial power derivable to others for propagation and perpetuity therof Which whol fram or Fabric was the proper effect of his Prophetic Wisdom for instructing his Church an Act of his Kingly power in governing it and the fruit of his Priestly care for a right Liturgy or Officiating to be stil continued by an holy Succession of Evangelical Ministers in his Name to Teach Guid and Govern it in al holy Duties He made Apostles Prophets Evangelists Pastors Teachers for the work of Ministry and edyfying of his body who had divers gifts as be several parts in our body so that al are not Prophets or Pastors which are Beleevers or Members as every bodyly part is not an Ey tho it partakes the same Soul as Beleevers doo the same Spirit in differing ministrations of which Gifts thos only are to Judg whom the Spirit sets Successivly in the Church with power to ordein others without which divinely constituted Order began by Christ derived to the Apostles and delegated to their Successors the Church long ago had bin a Monster made up of confused excrescences or heaps of Heresies Sects Schisms and blind Baiards as such mishapen prodigies start up daily who having cast off Sacred Order doo in their varieties exced the promiscuous productions even of Afric The Apostles accordingly first filled up Judas place by Lot out of the seventy Disciples and took care to ordain others which should so doo after them distributing their own labors into several Churches som of Circumcised Jews others of Gentils among whom they exercised Divine power and Authority with al fidelity as Christs Ambassadors Heralds and Laborers in his Husbandry or Espousers to make a Mariage betwen Christ and the Church which office none without do delegation might presum to perform During which primitiv purity they ordeined Elders in every City and Country charging them to fulfil the Ministrey and feed their Flocks both in tru Doctrin and good Diciplin over whom the Lord had made them Overseers by the Apostles assignation Som of which had charge to settle a Succession of such as should be apt and able to teach the Word of Life that Christs Institution might be kept unblamable til his secund coming by an holy Order or Office of Ministers duly made by solen imposition of sacred hands as a visible token of their peculiar designation to this function Thus beyond al doubt or disput which none but Atheists or Infidels wil deny Christs holy Ordinance was carried on successivly for three generations 1. In the Apostles 2. From them to Elders and Rulers 3. From them to others which
then the Sun are shadowed with death Thos Ears inured to heavenly Harmony are filled with scofs and scorns Thos Lips that spake as never Man did are wet with Gal and Vineger Thos hands which swaied Heavens Scepter cary the Reed of reproch and are fastned to the Tree Thos Feet to which al powers of Hel were a Foot-stool are nailed to the Foot-stool of the Cross That whol Body conceived by the holy Ghost is scourged wounded mangled yet al this but the outside of his sufferings but the innner part or Soul of his pains is so far beyond thos sensitiv torments as the Soul surpasseth the Body or Gods wrath Mans malice What the infinit sins of innumerable Men committed against an infinit Majesty deserved in infinit durance al this he in a short space of his Passion suffred or susteined which made him cry My God my God why doost thou forsake me he was affrighted with terrors perplexed with griefs distraught with both It was not so much for millions of Men to despair as for him to fear yet never was any so afraid of Hel as he of his Fathers wrath for our sins and in our steads Thus his Incarnation Nativity Birth place Life Death Burial Resurrection Ascention sitting at Gods right hand with many mo circumstanees of Judas treason and reward the Jews rejecting him and crucifying among Theefs were al divinely foretold of the Messias to com and directly fulfilled in or by Christ to whom only they fitly and fully agree For he is the Womans Seed which should break the Serpents head and in whom al Nations of the Earth shal be blessed The other testimonies touching the time and truth of Messias coming that he shal be of Davids linage born of a pure Virgin perfect God and Man yea a Spiritual eternal King no Temporal or Terrestrial make up a cloud of witnesses to convince the Jews that Jesus Christ is the only tru forepromised Messiah to whom be rendred al Glory Honor Prais and Power for ever Al which might be infinitly inlarged but for brevity omitted Supplementum Pietatis In the Practise of Piety THe Souls Soliquy at end of the Practis of Piety in contemplation Conclusion of Christs Passion shal shape a Catastrophe to thes divine Meditations What hast thou doon sweet Saviour to be betraied by Judas sold to the Jews and led bound as a Lamb to the slaughter What evil didst thou commit to be openly arraigned falsly accused and unjustly condemned what was thy offens or whom didst thou ever wrong to be so pitifully scourged with whips crowned with thorns scoffed with flouts buffeted with fists and beaten with stafs Lord what didst thou deserv to hav thy face spit on thy hands and feet nailed thy self lifted up on a cursed Tree to be crucified with Theefs to drink Gal and Vineger yea to hav thy innocent heart pierced with a spear and pretious blood spilt before thy blessed Mothers eys sweet Saviour how much wast thou afflicted to endure al this when I am so affrighted or amazed but to think of it which made thee cry as if God had forsaken thee being al for Mans sake forsaken of God I inquire for thy offens but can finde none no not any guile in thy mouth thy Enemies are chalenged and none dare rebuke thee of sin the Officers sent to apprehend thee testify That never Man spak like thee thy suborned Accusers agree not in their witnes the Judg publicly cleered thy Innocence his wife warned him by a dream that thou was 't a just Man and he should doo no injustice to thee the Centurion confessed thee of a truth to be the Son of God the Theef hanging with thee justified thee to hav doon nothing amiss What then Lord is the caus of thy cruel ignominy passion and death 'T is I am the caus of thy sorows my sins of thy shame my iniquities of al thy sufferings I committed the fault and thou art plagued I guilty and thou punished I deserved death and thou crucified O the depth of Gods lov and unmeasurable measure of his Mercy the wicked transgressed and the just apprehended the guilty escaped and Innocent arraigned the Malefactor acquited and Harmless condemned the Servant did the sin and Master bore the stroke I committed the crime and thou hangedst on the Cross O Son of God who can condignly express thy lov commend thy pity or extol thy prais I was proud and thou humbled I obstinat and thou obedient I ate the forbidden fruit and thou hangedst on the cursed Tree I plaid the Glutton and thou fastedst I tasted the sweetnes of the Garden and thou drankest the biternes of Gal fond Eve smiled when I laughed but blessed Mary wept when thy heart bled and died Now gracious Lord sith thou hast indured al this for my sake what shal I retribut for al thy benefits I ow already for my Creation more then I am able to pay being bound with al my powers to lov and adore thee If I ow my whol self for creating me of nothing what shal I render for giving thy self to redeem me at so deer a ransom when I was wors then nothing Surely Lord if I cannot pay such thanks as I ow for who can pay thee who givest thy Graces without respect of merit or regard of measure 't is the abundance of thy Blessings which make me a Bankrupt being so far unable to pay the principal as I cannot satisfy any part of the interest For Lord thou knowest since the loss of thy Image by our first Parents fal that I cannot lov thee with al my might and mind as I should therfore as thou first didst cast thy lov on me being a Child of wrath and lump of the lost World so now I beseech thee shed abroad thy Grace through al my faculties and affections that though I can never pay such merit of lov as thou meritest yet I may repay in such maner as thou deignest to accept in Mercy that in truth of heart I may lov my neighbour for thy sake and thee abov al for thâ—ne own sake Let nothing be pleasant to me which doth not pleas thee suffer me not to be a cast away whom thy pretious blood hath bought Let me never forget the ineffable benefit of my redemption whitout which it had bin better never to be then to hav any being Sith then thou hast vouchsafed thy holy Spirits assistance suffer me Heavenly Father who art Father of Spirits by thy Sons mediation to speak a few words in the ears of my Lord. If thou despisest me for my iniquities as I deserv yet shew Mercy for thy Sons merits who suffered so much for me Behold the mysterie of his Incarnation and remit the misery of my transgression so oft as his wounds appeer in thy sight let my sins be hid from thy presence so oft as the rednes of his blood glisters in thy eys let my sin be blotted out of thy Book The lust of my
None know the day of Judgment nor direct time of it no not the Son of Man but if Christ shal reign on Earth one thousand yeers before it any Man can then tel it wil be one thousand yeers after 6. Jerusalem shal never be restored no more then Sodom or Samaria as the Prophets inform but eternal life in new Jerusalem is the reward of just Men at last day as St Paul Ezek. 16 53 Amos 5. 3. 2 Tim. 4 6. tels Ergo none shal reign on Earth with him in a rebuilt new Jerusalem much less he with them here 7. Antichrist is to be cast alife into the Lake burning with Brimstone at the Lambs mariage which shal be celebrat with his whol Church of Elect not part at the general Resurrection Rev. 19. Rev. 7. 20. Ergo he shal not be totaly destroyed til last day as is shewed 8. The reward of Mattyrs is eternal life in Heaven Ergo not temporal on Earth a thousand yeers but their Souls according to Chiliasts are in wors condition then other Saints which stay behind that space to enjoy the beatific Vision while they grovel below and return to bodies that eat drink sleep and delight in carnal things not like Christs glorious body nor thos immortal ones promised to the Faithful which must needs be irksom to them 9. The holy Martyrs Souls rest under the Altar in Heaven til their Brethren be fulfilled Ergo shal not return to reign here a thousand yeers Archer seing how absurd 't is to bring Rev. 6. 9. back Souls til last judgment rovs at random that no Soul shal enter the third or highest Heaven til then but abide in a sublunar Paradise with Enoch and Elias yet how knows he their Mansion is sublunar or can that be under the Altar To silv which scruple he frams a new Moon-calf-model of Heaven Hel and Paradise after his own Pythagorean Noddle 10. Antichrist is to continue til the last day of Judgment Ergo he shal not be fully or finaly abolished before thos thousand yeers commence as Chiliasts say who agree not together whether thos Saints during the millenium shal beget children as others then living must multiply incredibly nor how al shal be sustained with food and raiment whether miraculously or by industry Such are Sphynx Riddles and many mo Reasons may be alleged but let thes suffice Now to answer their arguments the chief arrows in their quiver folow who like al other Sects and Factions cul out the obscurest places of Scripture either misunderstood or misapplied or misinterpreted putting their own sens on them which shal be sincerely scanned Ob. To begin with their best Basilisc of battery Saint John Rev. 20 4 5. saith I saw the Souls of them that were beheaded for the witnes of Jesus who lived and reigned with him a thousand yeers but the rest of the dead lived not again til thos yeers were finished this is the first Resurrection Ergo they shal regin so long Sol. The Apocalyps is a most misty mistical Prophecy and this the darkest part which treats of the Resurrection only obiter or occasionaly wheras first Resurrection in al places els is spiritual of the Soul from the grav of sin to Grace and the very words apply to the Souls not Bodies of thos that were beheaded for holy Writ hath no first Resurrection of the Body but we must seek the tru meaning wher Resurrection is purposly handled and much more is here included or intruded in the premisses then the conclusion can bear for no Ey able to pierce a Milston is able to espy Earth in al the Context nor that Christ shal reign with the Martyrs but they with him to the tru meaning of the words the very next much conduce They shal be Priests of God and Christ and shal reign with him Now his Priesthood is spiritual as his Kingdom so al Christians are Priests but not to offer bodily Sacrifices and al Kings but not to rule mens temporal stats els ther would be more Kings then Subjects in thos thousand yeers sith not only the Martyrs and a few privileged Saints but al the godly millions of millions that must be born in that space must reign as Kings nor can it in any property of speech be applied to Christs personal reign on Earth sith 't is eternal not to be measured by time but if it be referred to his regal office of Mediator that is far longer then a thousand yeers for if al his Monarchy past from his byrth til now 1654 yeers be cut off whith repugns al Scripture sith he stil sits on Davids Throne ruling his Church as King yet the future cannot be confined to so short a scantle sith sundry secular Stats Signiories or Soveraignties hav lasted far longer hence master Archer makes the millenium the evening or last daun of his personal reign contrary to master Mede assuming to the morning many mo as if Christ by his omniscience and opening the Books of every Conscience cannot dispatch Judgment in a moment but must imploy thousands of yeers as men will presum to appoint him Saint Paul hath three parallel phrases If Children then Heirs Rom. 8. 1â— of God and joynt Heirs with Christ if we suffer with him that we may be also glorified together here we are Heirs Sufferers and glorified with him yet none imply his personal presence with men here but our spiritual communion with him in Heaven the case is semblable of this Millenar reign which is meant mysticaly and metaphoricaly of the Saints eternal reign with Christ this is the King-key of al the Fabric and therfore so amply answered Ob. Daniel saith many not al that shal sleep in the dust of Dan. â—â— â— Earth shal awake som to eternal life and som to shame and everlasting contempt but al shal rise at last day Ergo this is meant of the Millenar reign and real first Resurrection of Martyrs and som special Saints to Earthly glory Sol. He had need of cleer Crystal Specticles or Galilaeus great perspectiv who can see such a meaning for the Prophet speaks soly of the last Resurrection which Martyrs shal not partake as Chiliasts teach nor the wicked of the first til thos one thousand yeers end The Word many so hotly pressed provs not that al shal not rise at once but that thos which rise shal be many So Dr. Deodat senseth it wel to the Original the multitud of them that sleep in dust shal awake For al and many are oftimes Synonyma signifying the same as several subjects prompt and plain precedents prov Repl. Daniel ads the wise shal shine as the Firmament and Ibid. v. 3. Saints as Stars but at last Resurrection they shal shine as the Sun Ergo he means the first Sol. He expresseth no absolut but comparativ glory of Saints As St. Paul saith ther is one glory of the Sun another of Moon and Stars so is your Resurrection Nor doth
less then twenty four hours becaus al time to God is but as a Day to Man In the interim many puzzeling questions may be proposed to them 1. Whether the holy Martyrs and chosen Confessors to com Interrogaâ—s with Christ shal multiply their generations in subordinat successions like the Saints then living here If so then must they marry and giv in mariage which scars sutes or sorts with glorified bodies 2. Whether thos then living shal surviv al thos yeers and not tast of death but be only changed at last day If so then shal they exced Methusalah and al the Protopatriarchs in longevity 3. Whether their Progenies shal be al elect vessels being none of Gog and Magogs race which are to be destroied both Bodies and Souls If so then is Christs Flock no litle Fold sith their Ofspring wil multiply incredibly in one thousand yeers 4. How so many millions of millions can be maintained whether miraculously as Elias was or by industry as al others If so then must every particular person provide for himself sith al servitud wil be cashired 5. Wher such numberless multituds shal inhabit whom the Earth can hardly contain much less sustain Whether al must cohabit in new built Jerusalem to eat and drink at Christs Table wher Infidels shal assiege them or scatteredly abroad wher they shal be subject to the Enimies swords Whether they shal be invulnerable and incorruptible to slay thos with whom they wage war yet never be hurted How they shal liv so gently with al sorts of Serpents and wild Beasts yet hold hostility with Men Lastly how the natures of al Animals shal be so miraculously Metamorphosed as not to fear Mans face nor to feed on prey but al liv familiarly one with another on the same foods Beside sundry such scruples touching eating drinking sleeping voiding excrements and other works of Nature simply in themselfs sinless Haply they wil answer with a vulgar Proverb One Fool may ask mo questions then many wise men can resolv therfore let this by business be buried in silence lest they sting my long ears Stulte cave quid agis noli irritare Crabrones Fool what thou doost take heed Stir not the Hornets breed Be wise or wary too many such nests are roused already and mo wil be when thou ministrest more matter of wrath by future provocation Mr. Burton and som of his Brethren allege a few Fathers Fathers to countenance the Chiliastic caus yet no Sects so much slights or scorns the Antients as they but infinit authorities may be mustred to the contrary were it not lost labor For deaf Adders wil not be charmed nor self wedded Sectists informed or reformed Such as desire to know the primitiv Churches verdict herin may consult St. Austin L. 20. de Civ Dei and L. Vives commentary but let al wise sober Christians reject such vain doctrins or delusions which tend not to amend maners or sav their Souls expecting with patience our blessed Saviours secund and last coming in the Clouds to Judgment not to a temporar reign to begin A. 1650. 1655. 1695. or ad Graecas Calendas being stil prepared like wise Virgins with oil in their Lamps to meet the Bride-groom and sing St. Johns Epithalamion Even so com Lord Jesus the grace of our Lord Rev. 22. Jesus Christ be with you Amen which being the last per close of holy Bible shal be the final upshot or Catastrophe of this harsh Scene sav a Supplement touching their cheif Coryphee Mr. Mede who is much more cautious and curious tho alike Mr. Mâ—â—â— veracious then the rest Therfore his scattred speculations shal be carefully collected and faithfully presented to public examen whos principal proofs are almost al answered plenarily in the premisses 1. The Millenar doctrin was so general in the next age after Apostles that Just Martyr saith both he and al Orthodox beleeved it yea Irenaeus Tertullian Lactantius Cyprian and others defended it from St. Peters words One day with the Loâ—d is as a thousand yeers but it was soon decried or discarded being not rightly understood or corrupted in som circumstances which drew Men diversly into Factions so that the Antichiliasts being pressed with pregnant proofs from the Apocalyps which they could not answer suspended that Book from the Scripture Canon til they found shifts of a spiritual and corporal Resurrection and other such to elude thos places and then allowed it 2. Justin in his Dialog to Trypho a Jew speaks thus You ask whether we seriously confes Jerusalems restauration and expect the gathering of Israel with their Tribes Patriarchs and Prophets or gâ—ant it only to gain us I answer That many pious Professors with my self sincerely assert it but others not so Orthodox deny it For som prophane Atheists and Heretics who blasphemed the God of Abraham Isaac and Jacob saying ther is no resurrection gainsay thes things but we know and beleev both a Resurrection of the Body and a thousand yeers reign in Jerusalem which shal be reedified and inlarged as the Prophets testify Isaiah saith Ther shal be a new Heaven Isai 65. 17. 22 and Earth the dais of my People are as a Tree of Life Which last words plainly point out the thousand yeers For God said to Adam In that day thou eatest of the Tree thou shalt dy but he did not accomplish a thousand yeers We also know that saying one day is as a 1000. yeers to be to the same purpose For a certain Man with us caled John one of Christs twelv Apostles prophecied by Revelation that Christs faithful Members should fulfil thos yeers at Jerusalem when the last Judgment and general Resurrection shal be of al jointly together Ergo 'tis no new Opinion 3. The Rabins say the World shal dure six thousand yeers as it was created in six dais the seventh thousand shal be the great day of Judgment or reign of Messiah So R. Ketina the World lasts six thousands yeers and in one it shal be destroied of which 't is said the Lord only shal be exalted in that day Isai 2. 11. 17. Psal 90. 4. David saith a thousand yeers in thy sight are but as yesterday which later Rabbins understand of the general Judgment to be a thousand yâ—ers and then ensues an eternal Sabbath but they differ as Christian Sects doo in divers dogmats at what Millenium this day shal be The School of R. Elias makes the Judgment day the last Millenium of their six thousand but others assign a seven thousandth for that day Hence St. Jerom chargeth Chiliasts with Judaism as a chief brand of error yet to hold their Opinions in tru Tenets as of Paradise Gehenna the World to com c. is not culpable no more then to maintain the Trinity with Papists but to reject al wil harden and exasperat them The 92. Psalm is intitled A Song for the Sabbath wherin is nothing but rest so Tradition agrees that as every seventh
power as he first framed it of meer nothing without help of any Agent or Instrument rather then by Fire Thes are his self singular speculations Quisque suo sensu sed Medus maxime abundat His wit reacheth beyond the Moon and diveth beneath the bottom of the great Deep being indeed incomparably piercing or profound for the familiarly conversed in the darkest deepest mysteries of al Prophecies specialy the Apocalyps and was most ready in al learned languages Hebrew Syriac Chalde Perfic Arabic Greec Latin and in the Jewish Rabbins or Doctors wherin he super-excelled nor was any part of abstruse literature strange to him or hid from him yet his gay gloss how specious soever it shews that as God created the Univers of nothing by his bare word Fiat so if his wil be to dissolv it into nothing he would doo it by his sole word sans help of Fire this is of litle solidity for he made only the Chaos or rude Lump of simply nothing as the common stock of al the rest wherof they were compact so at last dissolution he wil consum them al by Fire but the ashes or reliques left at last like the first Chaos shal be quite annihilated by his bare word Cesset or Desinat that is as Saint John renders it Let their place be found no Rev. 20. 11. more so the proportion holds pointly or perfectly between the first Creation and final Consummation of this World as the next Thesis shal shew His other cringe concerning Abraham Isaac and Jacob to Answers possess the promised Land in person hath no more solidity or sincerity then the former for they dwelt ther personaly though but as Sojourners and bought som parcels wherin their bodies ly as a livery and seisen of the whol as their progeny or posterity enjoyed it proprietarily for many ages according to Gods Covenant pacted to them and their Seed Gods saying to Moses and Christs inference He is God of the living not of the dead doo not argu that thos Patriarchs shal be raised to possess the promised Land in person a thousand yeers with or under Christ but only that they now liv in blessed condition with God and shal rise at last day to inherit eternal glory both in Body and Soul united in the highest Heaven wheras damned Reprobats ly dead in Hel whos God he cannot be caled The City which Abraham looked for whos builder is God must needs be Heavenly Jerusalem clyped his Country which is prepared for al the faithful not any new material Metropolis to be made in Palestine or any place of this Earth as they dream Zacharias words of performing his mercy promised to our Fathers and remembring his holy Covenant cleerly concern Christs first coming so oft promised in the old Testament wherof John Baptist then born was the faithful forerunner Lastly Christs words many shal com from East and West to sit down with Abâ—aham Isaac and Jacob in the Kingdom of Heaven cannot in property of phrase possibly purport any terren temporal reign but Men are too prone to strain Scriptures after their own sens how violently or untruly soever God giv us al grace to be wise to sobriety and not wrest his holy Word according to our own Wils which may turn to our damnation and perdition of sundry silly seduced Souls For the main Thesis of Christs Millenar reign Mr. Mede Opinions saith Eusebius a strong Adversary to it fains one Gaius to father it on Cerinthus but none knows any such Man sav himself Surely he was a sincere Historian not given to foisting or faining and Cerinthus generaly reputed the original Author nor is any other alleged He farther saith St. Jerom did hâ—s best to decry or disgrace the Tenet but he usualy mis-related things out of peevish petulant partial passion yet durst not damn it becaus many authentic Authors and Martyrs maintained it Contrarily Justin Martyr an Apostolic Man ascribed the origin herof to St. John and told Trypâ—â— that none but Heretics gain said it Now for later writers Piscator holds that the Saints of the first Resurrection shal reign with Christ a thousand yeers in Heaven but Alsted Mr. Mede and almost al els on Earth Yet Piscator Alsted and the rest agree that it shal be at Christs secund coming to reign before his third to Judgment but Mr. Mede finding no warrant for a third coming dissents from them al making the Day of Judgment one continued act with the Millenar reign which is a devise of his own subtle wit never broched before Sic a principiâ— est fratrum concordia discors In varios sensus lis furiosa trahit Thus Brethren from beginning il agree Who into different minds distracted be My privat resolution in this point and that other whether Christ shal reign personaly on a new Earth for ever resigning his Kingdom of glory wher he now sits to his Father Must needs amidst such a copious cru of learned Clercs who hav diversly debated it both wais be very amphibolous or ambiguous as a giddy Ostrich which having laid hir first Eg at rovers on the sands regards not how she lodgeth the rest nor on what heap she sits on brood so that I may truly cant out thes two dubious Distichs Me trahit in dubios aliorum assertio sensus An reget in Mundo hoc Christus an Arce Poli Nec patet an terris regnabit mille per annos Cum superis sanctis Martyribusque suis Others Opinions make me doubtful whether Christ shal rule in this World or Heaven for ever If he shal reign on Earth one thousand yeers With Angels Saints and Martyrs it not appeers Touching the Argument or Contents of the Premisses they are couched or concluded in a few familiar verses like the former Impius asseruit Christum annis mille Cerinthus Persona in terris velle manere sua Vile Cerinth said Christ wil in person reign One thousand yeers and here on Earth remain Velle Redemptorem regere annis mille Chilarchae Aliteâ— Judicii in terris asseruere die Chiliarchs affirmd that Christ on Earth wil sway One thousand yeers at the last Judgment Day Mille annis Christum Chiliarchae in somnia produnt Aâ—ias Hic cum Martyribus velle manere suis Vain Chiliasts dream that Christ with 's Saints wil stay One thousand yeers and here on Earth bear sway Regnare in terris mille annis velle Chilistae Secus Christum cum sanctis dogmata fâ—lsa tenent That Christ with 's Saints one thousand yeers wil reign On Earth bold Chiliasts doctrins fals maintain De christ imperiâ— Chiliastae mille per annos â—â—ve Ante Diem extremum somnia vana canunt That Christ one thousand yeers on Earth shal reign Before last Day Chiliasts vain dreams doo fain THESIS VIII Mundi hujus Dissolutio The Worlds dissolution THe wisest Heathen held that this World shal hav an end even by fire as St. Jerom and L. Vives
exalted sith for their sakes al Creatures shal be renewed with them as they were cursed for Mans fal and fault Yet shal they not partake the same measure of glory but a better condition after every capacity yet what that shal be in Inanimats Plants and Beasts is curiosity to inquire sith the chief part or pitch of corruption is annillation This implies that they may be freed from bondage of corruption not simply from corruption as Regenerats are released from sins reign by utter abolition which he cals a cheif part or pitch of corruption but renovation is the Acme of perfection Now if the Text be taken literaly how can mute Creatures groan or travel in pain But say 't is meant Metaphoricaly of their Natural appetit to be freed from bondage yet how can they enjoy a like liberty of Gods Sons for whom Christ died Or grant too that no identity is intended but only an analogical proportion by exemplar resemblance yet how can they partake a redemption of the Body which having bin the Souls receptacle here shal be reunited to it for ever 'T is sown a 1 Cor. 15. 23. corruptible Body raised incorruptible sown in dishonor raised in glory sown in weaknes and riseth in power Which is evidence enough for restitution of Human Bodies but al Creatures els being compact of the common Chaos which was made of meer nothing shal probably revert to nothing this seems to sute best with Faiths analogy and Scriptures harmony which tends more to utter abolition then restitution or substitution for al at last day shal be delivered from corruptions bondage when Gods sons shal be and for their sakes tho the maner diametraly differ viz. the one by Redemption of the body the other by deletion of the whol substance So saith Saint Ambros the Creature travelling in pain hath this comfort that it shal rest from labor for ever when al shal beleev whom God knows are to beleev Howbeit if it be granted that al shal be Individualy raised yet it folows not that a finit containing World shal be restored or new created but rather al turned to infinity so wel as time to Eternity for such infinity of Creatures as hath bin since the World began In brief St. Paul intends the time when they shal be delivered not the terminus or thing into like liberty with the Saints This Question is very difficil to decide by Scripture nor is Perclose defined by any Synod nor any Article of salvific Faith Paraeus declines the decision but saith som points are plainly asserted Rom. 8. 20 21. which must be beleeved as that al Creatures are subject to vanity for mans sin that al shal be delivered from bondage 2. Pet. 12. 13. of corruption into the glorious liberty of Gods Sons or rather for and together with it that good Angels shal abide with the Saints that the Elect shal enjoy eternal glory with Christ that the created Heavens Elements and works therin shal be burnt up that a new Heaven and Earth must be expected wherin dwels righteousnes but other clauses how dumb Creatures shal partak the liberty of Gods Children whether by renovation or abolition How many sorts of Creatures shal be released Whether al a few or none How Heaven and Earth shal be dissolved by fire whether as Gold is refined or utterly annilled being of no farther use what manner of fire it shal be material or immaterial what shal be the condition use place quantity quality glory of the new Heaven and Earth if any such shal be Al which with other like Saint Austin saith t is better to leav hid in doubt then litigat about incertanties sith they may be debated with danger but left in suspens sans harm or hazard he holds that al scruples are safest satisfied by annihilation that the fire shal be material as the old world was drowned by ordinary water so saith Aquinas and most School-men but on no good grounds yet al agree it shal not work as a natural Agent but divine Instrument to consume the whol mundan Machin with al things therin as God eternaly decreed therfore it behovs al to decline the fury of it by turning from our sins and returning by repentance to God in Christ Master John Down a pious Pastor of Insto sororal Nephew to Bishop Juel had a smart bout by Pen with Doctor Hakewil his intimat friend for the worlds renovation specialy touching the tru sens of that dark precited Text but in fine approved Annihilation peruse it pondrously but I forbear to abridg it for the prolixity Surely of al three opinions about Restitution Substitution and Annillation the last brings best Cards or fairest Colors both of Scriptures Reasons and Authorities Judicio extremo post ultima secula Mundus Ignibus extinctus materialis erit At the last Judgment when Time is finished This real world with fire shal be extinguished Non renovatus erit praesens nec conditus alter Alitâ—r Cosmos cum veniet sero suprema dies This world shal not renewd be nor new formed When the last day at length shal be performed Mundus hic ut perhibent passim sacra Biblia postquam Alias Vertitur in cineres annâ—hilatus erit This world as Scriptures speak after 't is burned To ashes shal be into Nothing turned Quod fuit ex nihilo factum post secula tandem Secus In Nihilum hoc Mundi grande adigetur Opus This worlds huge work which was of nought compounded Shal into Nought at last day be confounded In cineras Mundi redigetur maxima moles Sive In Nihilum cineres mox adigentur item The worlds huge Mass in t ' ashes shal be brought Thos ashes too shal soon be turnd to Nought Inchoat hicce liber primaeva ab origine Mundi Epiphonema Cum Mundi excidio terminat istud Opus At the Worlds origin that Book inchoats With the Worlds period this work terminats Incipit a Mundo primus liber iste creato Aliud Cum Mundi exitio desinit hicce liber That first Book took rise at the Worlds creation This last takes end with the Worlds annillation Juvenci carmina de mundi conflagratione Immortale nihil mundi compage tenetur Non Orbis non Regna hominium non aurea Roma Non Mare non Tellus non ignea Sydera Coeli Nam statuit Genitor rerum irrevocabile tempus Quo totum torrens rapiet flamma ultima mundum In Mundan machin naught 's immortal found Not golden Rome not realms not the Globe round Not Sea not Earth not Stars within Heavens bound For the Worlds founder fixd time doth propound When the last fire shal the whol World confound FINIS SVPPLEMENTA SVBJVNCTA SUPPLEMENTS SUBIOYNED Supplementum de Festis A Supply about holy Dais Festa Christi sacranda Christian Fests sacred Natalis Christi Festum Christs Birth-days Fest The two debats touching Name and Thing about celebrating Essay
defect then exuberance that way Howbeit thos rigid Rhadamants lov luscious luxurious feasting at al times els specialy on Ashwendsday good-Friday or other fasting dais more then any Christmas Men used heretofore Yea the Scots at first Reformation cashired al Popish customs and ceremonies except their beloved Grece-Cup which was to serv in at end of meals al liquorâ— then used wherof ech drank what he listed In sum Christmas harmless sports in sit seasons are lawful Summary good fires behooful holy Hymns useful New-yeers gifts fruitful begetting mutual amity among Neighbors and plentiful fare without surfet or ebriety cheerful whatever Sectists cavil in their Chairs or Pulpits to the contrary It folows not that every thing which Pagans or Papists doo is Heathenish or Popish for Gentils doo many excellent things by Natures principles which Gospel Principles confirm that are commendable in Christians so Papists retain sundry points of Doctrin Disciplin and maners which Protestants may imitat Ob. Such Fests are not warranted by Christs precept nor Apostles practise nor any authentic authority Ergo 'tis Wil-worship fitto be extirped or extermined Sol. The Lords day hath no warrant of precept or practise in Scripture yet lawful necessary and generaly tho not specialy Moral by the first words of the fourth Commandment but neither this nor Christmas wants authentic authority of the universal Church through al ages nor is one wil-worship more then the other For wil-worship as St. Paul Col. 2. 23. shews hath no Scripture warrant general or special but only the vain wil or phansy of Men as worshiping Angels and placing an absolut necessity of holines in things indifferent The general rule of St. Paul Let al be doon decently in order 1 Cor. 14. 40. is sufficient warrant without particular precept precedent or practise for Christs Spous to ordain occasional Fests in themselfs lawful and laudable tending to Gods glory and Peoples good as som are often appointed among us upon emergent occasions or occurrents So the Jews freely observed an annal Fest of dedicating the Altar instituted by Judas Machabeus 1 Maâ— 4 â—9 after the Temple had bin Idolatrously polluted by Antiochus Epiphanes which yet is not specified much less sanctified in the old Testament or Canon of Scripture but Christ honored it with his presence as he did their septidial John 10 22. mariage Feasts with his first transubstantiating miracle of turning Water into Wine in Cana. So the Catholic Church or any particular may constitut or celebrat set dais for pious purposes yeerly or extraordinary if they shal see good caus Ob. Tatling Tradition tels that Christ was born Dec. 25. then at Solstice immediatly after Midnight as the dais began to lengthen but the Church of England celebrated the Birth day ful twelv dais after the Hyemal Solstice Ergo hir Accompt was erroneous Sol. This is already answered to the first argument and the reason rendered of that deviation becaus we folow the Julian Calendar sans reformation but tho the Church of England doth not observ the tru precise time of the Winter Solstice yet she celebrats the tru day Dec. 25. according to the Julian Accompt stil which is sufficient nor is the time so exactly to be regarded as the thing or benefit to be remembred Ob. No Magistrats can make Dais holy nor impose them Gal. 4 9. to be necessarily or perpetualy observed For the Apostles cal such observances weak beggerly Elements the yoke of bondage Gal 5. 1. and rudiments of the Law which destroy Christian liberty Ergo Col. 2 20. they cannot institut Fests Sol. Indeed they cannâ—t make dais holy or impose them to be observed under pain of damnation which dâ—strois Christian liberty and is a proper privilege of Gods power nor are dais properly holy inherently no more then Churches or Elements of the Sacraments which yet are cald holy being appointed or appropriated to Religious uses so Magistrats may sanctify or set apart certain dais to holy services for Gods glory having free ful power to order things indifferent The Jews ordained occasional Fests which Christ and his Apostles observed with their presence so our Magistrats appoint dais of Humiliation and Thanksgiving which People are bound to keep holy much more Christmas day for many reasons 1. God promised it when he said to the Serpent John 8. 56. The Womans seed shal break thy head 2. Christ saith Abraham rejoiced to see this Day 3. Jacob foretold it that the Scepter Isai 7. 14. shal not depart from Juda til Shiloh com 4. Isaiah saith a Virgin shal conceiv and bear a Son cald Immanuel for unto us a Child is born to us a Son is given the Prince of Peace at whos byrth was public Peace through al the Roman world Saint Paul cals it the fulnes of time when Men and Angels Gal. 4. 4. Luk 2. 10 11 13. were filled with ineffable joy and admiration The Angel which told the Shepherds of his byrth had a multitud of heavenly Host praising God saying Glory to God in the highest and on Earth Peace good will towards Men. Clement an Apostolic man bids Christians keep Fests diligently and in the first Const Apost l. 5. c. 1â— place Christs byrth day which al primitiv Fathers and others from age to age til our mad-brain days hav most devoutly celebrated yea on the very twenty fith of December whos exemple and exhortations in their sacred Sermons Homilies and Treatises the late reformed Churches of Helvetia Bohemia Bremen Auspurg Savoy Poland Hungary Scotland France Belgia Palatinat beside Denmarc Sweden and al Lutheran Churches in Germany or elswer folow both by practise and Precept Ob. The Lords Day sanctified weekly in memory of Christs Resurrection is sole-sufficient in stead of al els Ergo to ad any on work dais without warrant is superstitious wil-worship specialy sith t is commanded six dais thou shalt labor but keep holy the or a seventh day Sol. Thos harsh terms of superstitious wil-worship cast on Anaâ—â—me 〈◊〉 the Service Book Christian Fests are causless calumnies being their common brands or badges bestowed on our public Liturgy which they cal rank Atheism a proud Strumpet a cursed Mass of superstition ful of Serpents bathed in the blood of Bodies Souls and Estats the reliques of Popish dregs the very head not stâ—mp or lâ—â— of the Dragon the jugling or conjuring of Magicians and character of Antichrist who say our thirty nine Articles are stuffed with Popery and Arminianism but scorn the book of Homilies as most cours contemptible kitchin-stuf If to rail or revile be sufficient who cannot be eloquent and how easy is it to cast such base dirt in their deerest mothers face which may fitly be retorted they reviv the Petrusians Heresy who decried al Christian Fests to introduce Atheism which in milder language is stiled Libertinism The Lords day is most necessary and must be doon yet the rest not left undoon sith al tend to
signify the same cannot be proved by Scripture thes few pregnant Texts shal serv to vindicat the truth Politia Ecclesiastica An Ecclesiastic Polity 2. THat the Church is no different or distinct Oeconomy or Corporation from the civil Common-wealth but subject and subordinat to it in al things nor hav Clergy Men except they be temporal Princes any spiritual Government or coerciv jurisdiction unles delegated by suprem Magistrats special Commission but al their function is to Preach Teach administer Sacraments and doo other Ecclesiastic duties Which the Soveraign Magistrat may also execut if he pleaseth so wel as perform a Constables Office or any other civil faculty yea he can constitut what Books of the Bible shal be Canonical and which Apocryphal binding the Subjects to observ the one or other as he shal dictat direct or determin under pain of civil obedience or disobedience For Ministers are only our Ghostly instructers and School-Masters not Rulers or Governors no not in spiritual sanctions which concern the life to com whos precepts are pious Counsils not positiv commands This â—latly contradicts my third Tenet touching Church-Government 3 Thesis from the Creation to the first Century after Christs Birth and consequently to our times who defend that for divers of the first generations al Rule both sacred for Soul and secular for Body consisted in Fathers and Elders of Families but after when Men gathered like Partridges in Covies into several Societies public Poliâ—y grew up to two distinct Bodies which had sundry privileges of Rule but subordinat or subalternat one to another This is â—atified at large in the unwrested History of both Bodies drawn down from the first times to our modern ages which to reâ—terat wil be tedious if not nauseous Yet som few proors or places of Scripture shal be briefly subjoined as in the former Moses who first instituted Government over Gods people Israel Deut 17 9 12. erected by divine dictat or direction two distinct Courts one for Church-matters caled a Consistory another for Common-wealth affairs clyped a Judicatory as Jeremy Jer. 26. 8. 16. was arraigned accused and condemned to dy by the first but acquited and released by the last Thes two in process of time by long slavery of the Jews to sundry Nations were much pared or impaired yet som prints remained til Christs coming Who cals the secular Councils and spiritual Synagogs Mat 10 17. yea if any offend a Man and he tel him of it privatly but the other wil not hear Christ bids the party tel it to the Church Mat. 18 17. which if he also neglects to obey let him be as a Pagan or Publican Mat. 5 22. He describes both Courts in thes words Who ever is angry with his Brother causlesly shal be culpable of Judgment meaning the lesser Court who cals him Rhaca in scorn shal be liable to a Council or cheif Consistory but who shal say thou Fool shal be in danger of Hel fire Thus far of Church government under the Law which had power to punish Blasphemy Idolatry Adultery and som other crimes with death Now under the Gospel Christ as suprem Head held al rule soly to himself but after his death and departure into Heaven the Apostles in a joint Copersigniory governed al who toward their deceas appointed Bishops or Prelats to preside over Presbyters which were ordained before like the sâ—vâ—nty Disciples sent abroad by Christ to Preach Baptise and doo other spiritual duties for suppression of Sâ—hisms and Heresies sowen by Satan in thos dawning dais Men of pervers minds Who despise dominion and speak evil of dignities St. Paul being Judâ— v 8 Acts 19. 21. to leav the Eâ—st and go to Rome substituted Titus in his stead as Bishop of Crete a large I le To ordein Elders in every 2 Câ—r 8 6 16. Titus 1. 5. 1 Tim. 1 3. 1 Tim 5 20 21 22. Tit. 2. 15. City so he appointed Timothy about the same time to abide at Ephesus that he might charge som to teach no other doctrin The Rules which he prescribes to both being before but common Presbyters plainly indicat that he gav them coerciv power over other Elders to over see censure rebuke or silence them with al Deacons under their charge but to doo nothing partialy nor lay hands on any suddenly St. Jâ—hâ— after his return from Patmos exile constituted som supervisors in divers Cities planted whol Churches and ordained Presbyteries in several places as Paul and Timothy used to doo the like did other Apostles in divers Dioceses as many antient writers and authentic Historians truly testify Much more might be added for proof of the premisses which is omitted to avoid prolixity De regno Fidelium aterno Of Saints eternal reign THat no elect Saints when their Bodies shal be raised to life at last day according to Gods iterated promisses shal reign in the Kingdom of Heaven or third Heaven Gods highest Throne but only here on a new Earth with our Lord Jesus Christ as King not for a thousand yeers before or at the day of Judgment as Chiliasts conceiv but for ever and ever For it sutes not with the Majesty of so great a King that his Subjects or Servants shal hav place so high as his Throne or abov the Earth his Footstool which yet is commonly caled the Kingdom of Heaven in reference to that place of Eternity wher God reigns in glory This diametraly opposeth my seventh Theorem against the 7 Thesis Millenar reign of Christ with his Martyrs and som Saints at Earthly Jerusalem who hold that Christ shal com in the Clouds to judg al mankind whos bodies shal then be raised every one reunited to its proper identic Soul according to their works but shal carry his Saints with him into Heaven ther to reign or remain in ineffable jois eternaly Which position is proved by thes pregnant places without descant division or distortion Earthly Jerusalem shal be never restored no more then Sodom Acts 6. 17. or Samaria as the Prophets inform but eternal life in new Jerusalem which is Metaphoricaly meant of his Spous the Church is the reward of just Men at last day as St. Paul testifies 2 Tim. 4 6. Ergo none shal reign on Earth with him much less he with them in Jerusalem new built The holy Martyrs Souls Rev. 6 9. rest under the Altar in Heaven but shal not return to reign here on Earth either temporaly or everlastingly For al the Godly at Christs secund coming shal rise immediatly to glory 1 Thes 4. 16 17. upon sound of the Trumpet and thes then living caught up in the Clouds with them together to meet the Lord who coms not to reign or reside with them here but to carry them with him into Heaven ther to reign and remain for ever Now if it sutes not with the Majesty of God so great a King that his Subjects and Servants shal sit
Spirit of Wisdom and mad Men are said to be possessed with a Spirit Thes are al the acceptions and wheâ— none can answer or satisfy that words Sens in Scripture it fals not under Human understanding and Faith consists not in our Opinion but submission specialy wher God is said to be a Spirit or wher by Spirit is meant God For his Nature is incomprehensible and we know not what he is but that he is The Spirit of God moved on the Waters If God heself be meant hereby then is motion and place proper to Bodies only Spirit of God Gen 1. v. 2. Gen. 3. 1. ascribed to him but the like words are used at the universal Deluge I wil bring my Spirit Wind Air or moving Spirit and the Waters shal be diminished Both which may be caled Gods Spirit being his special work Pharach cals Josephs Wisdom Gen. 41. 38. the Spirit of God And God saith Speak to al that are wise hearted whom I hav filled with the Spirit of Wisdom to make Exod 28. 3. Aaron garments to consecrat him 2. Isaiah speaks thus of the Messiah The Spirit of the Lord shal abide on him the Spirit of Wisdom and Vnderstanding the Spirit of Counsil and Fortitud the Spirit of the fear of the Lord. Isai 1. 2. 3. Wher is manifestly meant so many Gifts or Graces of God not Ghosts or Goblins 3. Extraordinary Zele and courage in defens of Gods People is stiled the Spirit of God Judg. 3. 10. ch 6. 34. ch 11. 29. ch 13. 25. ch 14. 6. So 't is said The Spirit of God cam on Saul 1 Sam. 11. 6. 1 Sam. 19. v. 20. against the Amonits and his Anger was kindled greatly no Ghost but a vehement heat of vengeance So Gods Spirit cam upon him being among the Prophets that praised God in songs which was no Ghost but a sudden unexpected zele to join with them in holy Hymns or musical harmony 4. A fals Prophet said to Michaiah which way went the Lords Spirit from me to thee This cannot be any Ghost for Micai 1 Kings 22 24. declared the event of that Battel before as from a Vision not from a Spirit speaking in him So though Prophets spake by Gods Spirit or special gift of Prediction yet their knowledg was not by any Ghost within them but by som supernatural Dream or Vision Was not that inspiration by God 5. 'T is said God made man of dust and breathed into his Nostrils Quaere Spiraculum vitae the breath of life and he was made a living Soul This breath only signifies life not any Individual inspired Soul As Job saith So long as Gods 〈◊〉 is in my Nostrils that is so long as I liv or breath So Ezeâ—â—â—l The Spirit of Life was in the wheels not any Soul but they had life Again The spirit entred Ipse dixit Job 27. 3. Ezek. 1. 20. into me not any Ghost or Spiritual substance possessed his Body and set me on my feet meaning I recovered vital strength to go 6. God saith I wil take of the Spirit upon thee and put it on them the seventy Elders and they shal bear the burden of the People with thee Whereupon two of them Eldad and Medâ—d Prophecied whom Josua not knowing they had authority praied Moses fo forbid but he refused wishing God Nâ—mb 11. 17 25. would put his Spirit on al the People to make them Prophets or giv them authority subordinat to his own So Josuae was ful of the Spirit of Wisdom becaus Moses laid his hands on him viz. ordained him to prosecut the work of bringing Gods People into the promised Land which he-self began but could not Dâ—ut 34 9. finish So Saint Paul saith If any man hath not Christs Spirit not his Ghost but submission to his Gospel he is none of his So saith St. John hereby ye shal know the Spirit of God every Spirit which confesseth that Jesus Christ is com in the flesh is of God Rom. 〈◊〉 〈◊〉 〈◊〉 meaning the Spirit of Christianity or main Article of Faith that Jesus is the Christ but not of any Ghost or Goblin Thos words Luke 4. 1. Jesus ful of the holy Ghost are expresd or expounded Mat. 4. 1. Marc. 1. 12. by Spirit which means zele to doo the work for which God the Father sent him into the World but to interpret it of the third Person in holy Trinity is to say God was filled with God which is most improper oâ— insignificant Spirit literaly implies a thin real substance and metaphoricaly som extraordinary ability of Body and affection of Mind but to translat it Ghost which imports imaginary Inhabitants oâ— Mens Brains ther is no reason or Censure cauâ— By his leav Saint Lukes words ful of the holy Ghost which the other Evangelist hav not refer to Christs Person for it folows he returned to Jordan and was led by the Spirit into the Wildernes al which three relat alike to Christ but our Interpreters generally expound this of the third Person in Trinity nor is it incongruous to say God-Man was â—d by God but 't is more presumptuous if one Writer wâ—l seem wiser then al his Felows 7. The Disciples seing 〈◊〉 walk on the Sea supposed him a Spirit or Aerial Body 〈◊〉 Phantasm for al saw him which Mat. 14 26 Marc 6 49. could not be a delusion of the Brain incident to one at once or a very few surprised with like fear but a Body only compact â—â—cts 12. 15. of Air. When Saint Peter was excarcerated by an Angel and the Maid said he knoâ—kd at dore the rest thought hiâ— mad and said it was his Angel which is a corporeal substance compact upon occasions els the Disciples folowed the Jews and Gentils Opinion that ther be real Apparitions or Spectres which the one stiles Spirits or Angels Good and Evil the other Demons both evil and good For God can form subtle substantial Bodies to use as Ministers or Messengers so Angel signifies in extraordinary metaphysical maner Cannot the Devil doo the like Did he not assum the similitud â—â—are of Samuel when the Witch of Endor caused him to confer with Saul for Samuels Soul it could not be though Saul surmised it to be hâ—s Ghost Such Angels so formed are Corporal substances which take up room as Air doth and mov from place to place in time but are no Spiritual Ghosts in no place or no wher or definitly here as not to be elswher seeming somwhat yet be Nothing For thos thin Substances though invisible as Air hav the same real dimensions greater or lesser as material grosser Bodies Thus the Spirit of God is taken 1. For Wind or Breath See the seven Marginal â—gures 2. For extraordinary gifts 3. For vehement Affections 4. For the gift of Prediction 5. For Life 6. For subordination to Authority 7. For Aerial Bodies Now for Angel 't is generaly a Messenger or spicialy Gods
holy Land but Jerusalem the City of general worship more holy the Temple holier and Sanctum Sanctorum holiest of al places A Sacrament is a separation of som visible thing from common use consecrated to Gods service for a sign of our admission Sacrament into his Kingdom or a commemoration of the same Circumcision was the sign of admission in the old Testament Baptism in the new but the commemoration in the one was eating the Pascal Lamb once annaly to mind them of the night when they were delivered from Egypts temporal bondage and celebrating the Lords Supper in the other wherby we are remembred of our deliverance from sin and Satan by our Saviours crucifixon The Sacraments of admission Circumcision and Baptism are used but once to every one becaus we are admitted no oftner but thos of commemoration Passover and the Lords Supper often reiterated becaus we must be often minded of our deliverance and allegiance Ther be other Consecrations which in ample acception may be stiled Sacraments as the word implies a sacred institution for Religious uses as Ordination Matrimony and many mo but as it imports an Oath Promiss or Covenant of Allegiance to God thos precited are soly so named A Common-wealth cannot possibly consist wher any sav the Soveraign hath power to giv greater rewards then life or inflict Chap 38. grievouser punishments then death but sith eternal life excels temporal and endless torments exced death of nature 't is worthy to be wel weighed of al that wil obey Authority to avoid the calamities of confusion and civil war what is meant in Scripture by eternal life and endless torment as also for what offenses and against whom committed Men are to be eternaly tortured and for what actions to enjoy everlasting life Adam had enjoied it in the terren Eden Paradise for ever had he not broken Gods commandment to eat the forbidden fruit who had the Tree of Life allowed to eat but so soon Eternal Life Gen. 3. 22. as he tasted the one God thrust him out of the Garden lest he should take of the other and liv for ever So if he had not sinned he should liv on Earth perpetualy but mortality seized on him and al his posterity for this first sin Sith then he forfeted eternal life by sin he who is to cancel that forfeture must recover it by righteousnes which Christ Jesus did by satisfying for the sins of al that beleev in him and so recovered life eternal lost by Adam to al beleevers So saith St. 1 Cor. 15. 21 22. Paul sith by Man cam death by Man cam also the Resurrection of the dead for as in Adam al dy so in Christ shal al be made alife Touching the place wher Men shal enjoy eternal life the precited Texts seem to set it on Earth for if al forfeted it in earthly Paradise by Adam they shal enjoy it on Earth by Christ els the comparison were not consonant nor complet So saith David God commanded the blessing on Zion Ps 133 3. even life for evermore So St. John to him that overcometh Rev. 2. 7. I wil giv to eat of the Tree of Life in the midst of Gods Paradise Rev. 21. 2. 10. This was the Tree of eternal life on earth Again I saw the holy City new Jerusalem coming down from God as a Bride adorned for his Husband As if he should say new Jerusalem Gods Paradise or rather the Church Christs Spous shal descend from Neaven at Christs next coming to Gods people and Acts 3. 11. not they ascend to it So the two Angels in whit clothing said to the Apostles looking at Christ ascending This Jesus who is taken up from you into Heaven shal so com as you see him go up into Heaven As if they had said Glossa corrumpit textum he shal com down to govern them under his Father eternaly on Earth he coms to Judg not to Rule and not take them into Heaven This conforms to the restauration of Gods Kingdom began under Moses which was the Israelits Politic Mat. 12 30. government on Earth Christ saith In the Resurrection Men neither marry nor giv in mariage but are as the Angels in Heaven This describes eternal life like that which Adam lost at point of mariage For sith Adam and Eve if they had not sinned had lived on Earth eternaly yet could not continualy propogat Progenies becaus if immortals should immortaly procreat as Men doo now the Earth in short space could not afford Foot-room to stand on much less food to sustain them How then can a new created Earth except extended to Quaeâ—e iâ—finit immensity contain al Mankind which are unimaginable multituds born and to be born since the Creation Thes with sundry such quirks surpass the reach of reason to resolv The comparison betwen life eternal lost by Adam and recuperated by Christs victory over death holds thus that as he lost it by sin yet lived long after so a faithful Beleever recovers it by Christ though he dy 〈◊〉 natural death for a long time even til the general Resurrection for as death is counted from Adams condemnation not execution so is life reckoned from the absolution not from the Resurrection of thos elected in Christ Jesus Such are his specious speculalations favouring of singularity That Men after the Resurrection shal liv eternaly in Heaven Ascention into Heaven caled by St. Paul the third Heaven is not evident in Scripture by the Kingdom of Heaven is meant Gods Kingdom who dwels in Heaven which was Israels People whom he ruled by Judges Prophets and high Priests as Lieftenents til they rebelled and required a mortal King like other Nations So when our Saviour by his Ministers shal perswade the Jews to return and accomplish the fulnes of Gentils ther shal be a new Kingdom of Heaven becaus God whos Throne is Heaven shal be King yet it folows not that Man shal ascend to his seat of happines or higher then his Footstool No Man John 3. 13. hath ascended into Heaven but he that cam down from it even the Son of Man that cam down from Heaven Wher note that thos are St. Johns words not Christs as al the rest were who was not then in Heaven So David saith Thou wilt not leav Ps 16. 10. my Soul in Hel nor suffer thy Holy one to see corruption which St. Peter provs to be spoken of Christs Resurrection not of Acts 2 31 34. himself becaus David is not ascended into Heaven If any answer 't is tru they shal not ascend in bodies til the Resurrection but their Souls enter Heaven so soon as they dy As Christ confirms Who provs the Resurrection by Moses words Luk 20. 37 38. at the bush when he cals the Lord the God of Abraham Isaac and Jacob who is a God of the living not of the dead This cannot be construed of the Souls immortality sith Christ ther
treats only of the Bodies resurrection or immortality of Men who shal liv again He means thos Patriarchs were immortal becaus God in meer grace confers eternal life on the faithful who tho dead liv stil to God being writ in the Book of life with thos that are absolved of their sins to reviv at resurrection but not by any property consequent to Mans essence or Soul For to make it a living entity independent after separation on the Body and in it self immortal or that any Man is immortal except Enoch or Elias hath no cleer warrant Job 14. 10 12. in the word Job complains of Mans mortality by nature Man dies and wasts away yea givs up the Ghost and wher is he Down he lieth and riseth not til the Heavens be no more Which 2 Pet 3 7. 13. St. Peter shews shal be at the universal Resurrection when the Heavens and Earth shal be dissolved by fire but new expected according to promiss wherin dwels righteousnes So wher Job saith Man riseth not til the Heavens be no more 't is as if he said immortal life for Life and Soul in Scripture sens is the same begins not in Man til the Resurrection or day of Judgment and the caus of it is Gods promiss as St. Peter tels not Mans specifical Nature or Essence Now sith Gods Kingdom is a civil Common-wealth wher he-self is Soveraign by virtu first of the old and now since of the new Covenant it evidently appeers that when Christ shal com again in Majesty and Glory to reign existently and eternaly his Kingdom shal be on Earth as God was in Israel So Gods Enimies and their torments after Judgment shal be on Earth for the place wher al remain til the Resurrection is usualy stiled in Scripture under ground in Latin Infernus or Inferi Greecly Hades wher Men cannot see or dy implying the Grav so wel as any other deep place but the damneds place after Resurrection is not designed in al holy writ by any note of situation but only by their company wher such wicked Men were whom God in miraculous maner had cut off Touching Hel 't is no real place in any part of the created Hel what World but a Metaphorical word signified by wicked Men ther being 1. 'T is caled Infernus Tartarus or bottomless Pit from Corah Dathan and Abiram swalowed alife into the Earth 2. 'T is said to be under water becaus the Giants mighty Men in Noahs dais caled Greecly Heroes were drowned in the Deluge 3. Becaus Sodom and Gomorrha consumed by Fire and Brimstone becam a bituminous Lake 't is caled a Lake burning with fire and brimstone which is the secund death So Hel fire is expressed by Sodoms fire indefinitly Rev 21. 8. taken for destruction as 't is said Death and Hel were Rev. 20. 14. cast into the Lake of fire or destroied for after the last day Men shal dy no more nor go into Hades 4. 'T is termed from Egypts triduan deep darknes utter or extern darknes viz. without the habitation of Gods elect which is ful of Light 5. Neer Jerusalem is the Vally of Hinnon in part wherof caled Tophet the Jews most Idolatrously sacrificed their Children to Moloch wher they cast out their Carrion and to clens the Air made continual fires whence Hel is caled Gehenna or Vally of Hinnon and from thos incessant Fires cam the name or notion of everlasting unquenchable Fire Now none is so sensless to expound any of thes literaly as if the damned after rising from death shal be for ever under Earth or Water both which are but one Globe like a Pins point compared to the Heavens in a bottomless Pit or that they shal be eternaly punishd in Gehenna the Vally of Hinnon or shal liv in utter darknes not one to see another or be scorched for ever with Fire and Brimstone Ergo the meaning is Metaphorical and must be disquired by the nature of the Torments and Tormenters The Tormenters are termed Satan or Enimy Diabolus or Tormenters Accuser and Abaddon or Destroier which significant titles set not forth any individual Persons like proper Names but only an office or faculty and are very Appellativs which should not be left untranslated as they are becaus therby they seem to be proper names of Demons and Men sooner seduced to beleev the Doctrin of Devils then Pagan Religion contrary to Christs So becaus the Enimy in Gods Kingdom of the Jews is meant by Enimy Accuser and Destroier if Gods Kingdom after the Resurrection shal be on Earth the Enimy and his Kingdom must be ther also as it was when the Israelits deposed God and chose Saul sith Gods Kingdom was in Palestin and the Nations round about Enimies whence it appeers that Satan signifies any Enimy of the Church Metaphoricaly it may but is not Satan properly or literaly Quaere Rev. 12. 〈◊〉 a foul Fiend Enimy to Mankind as the great red Dragon that old Serpent was who deceived Eve and since the whol World Are al the Dialogs between betwen God and Satan about Job conterfet Chimaeras When the seventy rejoiced that the 〈◊〉 10. 17. 18 20. Devils were subject to them Christ said I saw Satan as lightning fal from Heaven but rejoyce not that the Spirits are Mat 12. 24. 〈◊〉 Cor. 5. 5. subject to you Here Christ cals Devils Spirits and names Satan as one yea Beelzebub is named Prince of Devils Excommunication 1 Tim. 1. 20. is caled a delivery to Satan is this meant only a Jailor or temporal Enimy Hel torments are somtime caled weeping and gnashing Torments of teeth somtime the worm of Conscience of time fire wher Dan. 12. 2. the worm dieth not which is never quenched but by Daniel shame and contempt Al which Metaphoricaly denote great grief or discontent of Mind from sight of others felicity which they lost by their own disobedience and incredulity but becaus others felicity is known only by comparing it with their own misery it results that they shal suffer such bodily pains and calamities as Men that liv under cruel Governors having God the King of Saints their eternal Enimy Yea beside al torments of Body and Mind they shal likwise endure a secund Death For tho the general Resurrection be evident yet it 1 Cor. 15. 42 no eternal life promised to Reprobats St. Paul to the question with what Bodies Men shal rise saith 'T is sown in corruption and raised in incorruption sown in dishonor raised in glory sown in weaknes raised in power but Glory and Power cannot comply to wicked Mens Bodies nor the name of secund Death apply to such as can never dy but once Howbeit tho a calamitous everlasting Life may Metophoricaly be termed eternal Death yet can it in no property of speech be stiled a secund Death Everlasting fire prepared for the Damned is an estate wherin Secund Death none can liv after the Resurrection
that Christ went into the Wildernes freely and the carying to or fro was a very Vision as St. Lukes words in the Spirit apertly indicat or demonstrat Ob. Satan entred into Judas Iscariot who communed with Luk 22 3. 4. the chief Priests and Captains how to betray Christ Ergo Satan is a Spirit Sol. Satan signifies Enimy who is said to enter into Judas when he intertained a traâ—terous hostil intention to sel his Lord and Master for Satan cannot be said to enter before he harbored any such hostil design and 't is impertinent to say he entred in afterward therfore his wicked plot or purpose and Satans entring was one and the same thing but Incorporeal real Spirits be none Why then did not Christ and his Apostles instruct silly Quest People so plainly that they might no more doubt the truth therof Becaus such questions are more curious then salutiferous Answ and it may so wel be asked why he gav faith piety and obedience to som only but not to al which he could so easily doo Hereto reason may be rendred that as God when he brought the Israelits into Canaan did not instantly destroy al Neighbor Nations but left som as thorns in thâ—ir sides to awaken their industry and piety so Christ in conducting us toward his Heavenly Kingdom did not destroy al difficulties of natural questions but left them to whet our industry intellect and Judgment his chief scope being to shâ—w this one Article that he is Christ Son of the living God sent to sacrifice himself for sins and at next coming to reign gloriously over the Elect and to sav them from their Enimies eternaly Ther be Angels or Spirits good and evil but not incorporeal Confession such as Men suppose they see in the dark or a dream or vision which the Latins cal Spectra and took for Demons Yea ther be corporeal Spirits subtle and invisible yet not that they possessed any Mans Body and Saints Bodies shal be such viz. spiritual as St. Paul cals them Howbeit the doctrin of incorporeal Spirits prevailed in the Church and Introduced Exorcism which is not fully extruded Then were many Demoniacs but few mad Men now many mad Men but few Demoniacs which proceds not from any change in Nature but only of Names It may be asked whether the bad Spirits be they comparatly 〈◊〉 coporeal or incoporeal shal realy torment the damned with fire for ever or what els they doo Another Relique of Gentilism not brought in but left Images when they gav their names to Christ is Image-worship not instituted by Moses or Christ being meer Ideas Idols Phantasms Conceipts or Representations of extern Bodies extant in their Brains from the Organ of Senses though they seem realy without us being like things in a dream which intruth are nothing as St. Paul tels For tho their metal or mattet Gold Silver Copper Stone Wood be somwhat yet the very Figure or Sculpture which they honored or adored was a meer figment having no habitation existent of it self but only in the motions of Mens brains the worship of which is in Scripture flat Idolatry or Apostasy from God who was the Jews sole King and Moses his first Lieftenant His prime Law was that they should hav no other Gods but or beside himself The next that they should make no carved Image of their own invention to worship it For 't is al one in deposing a King and setting up another whether he be set up by a Neighbor Nation or the Subjects To honor is highly to valu any Persons power by comparing him with others but none can compare with God therfore we dishonor him by any valu less then infinit Honor properly is internal in the heart but Mens thoughts which appeer outwardly in words and actions by praying genuflexion obeying serving are signs of honoring commonly caled worshâ—p latinly Cultus Worship is duple 1. Civil du to Men as to Kings by Subjects Worship to Masters by Servants Fathers by Sons Pedagogs by Scholars Captains by Souldiers c. 2. Divine which we render to God soly or things consecrat to his service To seek a distinction of Divine and Civil worship in the words Latria Doulia and not in the worshipers intention is very fallacy or foppery For ther were two sorts of Servants 1. Such as their Masters had absolut power to kil upon discontent or disobedience as Slavs with their issu who were caled Douloi and their service Doulia being sold like Beasts 2. Thos that served spontaneously for hire or hope termed Thetes Domestic Servants upon mutual Covenants Both kinds hav their labor appointed by others and such stiled Latres as work for others So latria signifies al service in general but doulia only of Bondmen both are used promiscuously in Scripture to signify Gods service sith we al are his Sons Servants and Slaves in al which sorts is contained not only Obedience but worship with fit words and gestures An Image is the representation of somthing visible finit Image what and figured which is a quantity every way determiend so ther can be no proper Image of God Angels Spirits or Souls sith they hav no definit dimensions but only of visible bodies in fantastic forms shapes or seemings The species or shew of things in water by reflexion or refraction or of the Sun and Stars in the Air which are not wher they seem to be nor 〈◊〉 〈◊〉 or figures the same with that of the Objects 〈◊〉 〈◊〉 termed Ideas Idols Phantasms or Apparitions whence one inward Sens is stiled Imagination for a man can Fiction what fancy shapâ—â— he never saw like Dreamers as Poets fain Centaurs Chimera's and other Monsters so can he frame them in matâ—er of wood clay stone metal stiled Images not to resemble any real thing but only som phantastic Inhabiters of the devisers brain sith ther is a similitud of one to the other as 't is painted carved melted or moulded in matter by Art like the Image of that Idol conceived in nature Image in an ampler acception implies any resemblance of one thing by another as a King is caled Gods Image and an inferior Magistrat a superiors yea Pagans adored such for Gods as had no semblance of the Idol in their phansy as an unhewn stone for Neptune and Images of the same Saint diametraly differ yet serv their turn wel enough as names doo in History to present the Persons described Idol is extended farther in Scripture Idol what to signify Fire Sun Star or any other Creature visible or invisible worshiped as God but to put worship and Image together divers doctrins wil occur To worship an Image is Idolatry voluntarily to doo such extern acts as are signs of honoring either the matter wood Stone metal or phantasm of the brain for which it was formed or figured or both together as one animat compound of both Body and Soul To be bare before a Prince or
certain Philosophia prima on which al other ought to depend consisting chiefly in right limiting the fignifications of most universal names or appellations to avoid ambiguity or equivocation in reasoning Such are caled Definitions as of Body Time Place Matter Form Essence Subject Substance Accident Act Power Finit Infinit Quantity Quality Motion Action Passion c. necessary to explane a mans conceptions concerning the Nature and Generation of Bodies which Theory is termed Metaphysics Thes mixd with Scripture to make School Divinity teach that ther be certain Essences abstract or separat from Bodies caled substantial Forms for interpreting which Jargon take these solid grounds 1. The univers or Mass of al created things is corporal or an aggregat Body having the Dimensions length bredth depth of maâ—nitud so is every part of it a Body with like dimensions but what is not Body is no part of it and consequently Nothing or No wher becaus the univers is al in al. Yet it follows not that Spirits are Nothing or No wher sith they hav dimensions though commonly caled incorporeal 2. Of Words som are the names of things conceived as of al Bodies in the World som names of Ideas Images and Imaginations of things which we see or remember as Definition Affirmation Negation Syllogism Interrogation Promiss Covenant and other forms of Speech som names of names or several sorts of speech as Universal Plural Singular som to shew the dependance or repugnance of one name to another as when 't is said a Man is a Body being but several names of the same thing Man by coupling them together with the word is in Latin est which signify their consequence and may be expresd by placing two names in order without est or is if it were the custom But what then wil becom of thos terms Entity Essence Essential derived from it with many mo depending on them as commonly applied so they are no names of things but signs which notify how we conceiv the consequence of one Name or Attribut to another as when we say a Man is a living Body we mean not that the Man is one thing a living Body another and Is or Being a third but that Man and living Body is one thing becaus the consequence is tru being signified by the word Is so to be a Body walk speak see and lik Infinitivs which signify just the same are the names of just Nothing 3. This doctrin of separated Essences built on Aristotles vain Philosophy frights men with empty names as Birds are scared from Corn with a bare doublet hat and crooked stick from obeying the Laws of their Country for hence 't is inferred that a Mans Soul or Lâ—f can walk after death and is seen among Graves that the figure color and tast of bread hath being ther wher they say is no Bread but Christs Body that Faith Wisdom and other spiritual Virtues are somtime poured into a Man somtime blown from Heaven which beleefs lessen Subjects dependance on Soveraign power for who wil obey his Country Laws if he expects obedience to be blown into him or who wil not obey a Pâ—irst that can make God rather then his Soveraign or God or who that fears Ghosts wil not honor such as can make holy water to chase them away This Error of separated Essences draws on divers other absurdities for if thos forms be real they must hav som place but becaus they hold them incorporeal they doo not but only invisible sans dimension and Place must be filled with corporals they are driven to devise a ridiculous distinction that they are in place Definitive non circumscriptive when circumscription is the defining or determining of a thing to its place and so both terms of their distinction are the same Touching Mans Essence Soul they say 't is al in the whol and al in every part who wil swalow such gudgeons or beleev thes gulleries Yet they must who beleev the real existence of a Soul or Spirit separat from the Body If it be asked how a Soul can be tormented with fire being incorporeal They only say it cannot be known how fire can burn Souls Sith motion is change of place proper only to Bodies they are troubled to resolv how a Soul can go hence to Heaven Hel or Purgatory without a Body Or Mens Ghosts with Cloths can walk by night Haply 't is definitive non circumscriptive or spiritualy not corporaly and temporaly Are not inanimats compounds consisting of two constiâ—ntiv Quaere parts matter and form which last distinguisheth one kind from another as a Stone from Iron And are not animats so differenced by their several specifical Souls as a Man Mous Marygold If it be said they differ in external shape of Body which is sufficient how doo we differ from Mairmen in shape not at al sav only in rational Souls which they hav not nor any use of Reason more then brute Beasts Much more may be alledged 4. For eternity they wil not hav it an endless succession of time for then they can render no reason how Gods Wil or Decrees to com should not be before his Prescience of the same as an efficient caus before the effect or Agent before the action but a standing stil of the present caled in Schools Nunc stans which they nor any els understand more then they can Hic stans for an infinit immensity of place or the like Wheras we hold a Body having many parts to hav many places for them they teach that by Gods Almighty power one may be in many places or many in one at once as if it were a magnifying of Divine power to say that which is is not or that which has bin hath not bin Such incongruities with many mo Men fal into who disputing Philosophicaly of divine nature in stead of admiring or adoring it heap absurdities one upon another Of Physics or natural Philosophy they render no secundary Physics subordinat causes of events but empty words if ye ask why som Bodies sink down to Earth and others ascend They say from Aristotle 't is through heavines if ye ask what heavines is they say an endevor tending to the Earths Center or to be below is not this like a Horsin a Mâ—â— to say Bodies ascend or descend becaus they doo They say 't is becaus the Center is a resting place for al heavy things wher they desire to be as if stupid inanimats can discern the place they aim at or desire rest like animals or a peece of Glass were less safe in a window then faling to ground If yâ— ask why the same Body without adding or subtracting seems somtime greater somtime lesser They say it only seems so being ratified or condensed as if ther can be matter which hath not a determined quantity and one Body greater then another or as tho a Body were made without any quantity and more or less of it put in afterward to appeer more or less dens
Aio Negas Nego a property of self-secking turn-coat Parasits becoms no tru Scholar nor ever harbored in my candid Dov like habitation the worth of Mutâ—â—m aâ—â—ilium your work wil shine the better and brighter by this foil or at least spread farther Opposita juxta se posita magis melius elucescunt and my Book haply wil be more esteemed becaus it brings such dainty exotic fruits and excellent flowers from your ful furnishd Eden When Sir Francis Bacon Viscount St. Alban intended to divulge his Instauratio Magna to new model al liberal literature he sent a MS. copy to crav Sir Thomas Budleis accurat judgment on it who after perusal highly commended as indeed it deserved both stile stuf and structure but told him the world would never want new Devisers and old Readers like Carriers horses could not leav their beaten Road being more addicted to antiquity then novity the application is obvious and superfluous Of later ages many Mr. withers and others men hav translated Davids Psalms into English meters seeking a priviledg to print them with our Bibles instead of thos allowed by Queen Elizabeth but could never obtein so base a Monopoly savoring more of filthy lucre then Scholastic ingenuity King James compiled a Translation but neither he nor his Son caused it to be inserted in the Bible sith new things seldom excel the old I wish you would revise or examin my excerptions not exceptions as Aliens and not your own to see what faults you can find in the Positions so wel as misprisions that fitting retractations may be made by your self or me or both in future Editions or new Additions for al men are too partial and obnoxious to errors To recapitulat the points that I dissent in are 1. That mans Summary Soul is an immortal substance first inspired by God into Adam and ever after produced successivly one from another though most Divines differ from us both by virtu of the general benediction to Increas and Multiply in their kinds but not life or breath only which as an accidental quality or effect of the Soul vanisheth ceaseth and perisheth with the Body That after separation from the Body by Death it subsists in Heaven or Hel for ever whereas al Essential parts els extinguish with their Bodies 2. That Church government belongs to the Clergy or Ecclesiastic Hierarchy being a Body distinct but subordinat from the Civil State 3. That the real kingdom of Heaven Gods high Throne wher Christ sits at his Fathers right hand in glory shal be the Elect Saints eternal Mansion wher they shal enjoy the beatific Vision or blessed presence of the sacro sanct Trinity face to face eviternaly 4. That Christ shal reign or remain in this Kingdom of Glory for ever resigning the Kingdom of Grace or Government of the Church to his Father that God may be al in al but not in any new finit World on Earth sith after the general Judgment al shal be infinity Your other Tenets touchig Gods Kingdom in Israel by contract or Covenant that Hel Hâ—lfire Torments Tormentors Satan Devil Accuser Dâ—sticier and such like are meant Metaphoricaly which al Divines take realy for the Vally of Hinnon caled Gehenna Bâ—imstome Lake of Sodom and Gomorrha the Churches Enimies or temporal Foes but no real Fiends which fel by pride that Christ never dispossessed any Men of Devils but only hâ—aled their bodily diseases or violent maladâ—es that ther is no Demonology Sorcery Witchery or Witches yet such justly deserv death for their fals opinion and wiâ—ked intention to doo mischief if they could which is hard Justice that suprem Soveraigns in al Stats whether legal Successors by long lineal Ancestry or late Conquerors and Intruders by power or policy are to sway al matters of Religion by their decrees dictats or directions both in defining the Canon of Scripture and al Articles of Faith wherto People must simply submit or implicitly obey whatever the civil Magistrat shal impose or innovat in Doctrin or Dâ—sciplin which is contrary to what they are taught that in such cases of Conscience they must rather obey God then Men. This the stubborn English wil scars subscribe whos contumacy was such against our last King that they rooted out him and his posterity upon pretext of Tyranny wherwith the mutinous male-contented multitud usualy brand or blast al their Roial Rulers Indeed Men ought with the noble Bereans to sift or serch whether thes things be so or no els al Common-wealths shal be stil Subject to put on new Masques or Visors of Religion at their Princes pleasures as Camaeleons change colors wheras Catholic constancy even with loss of life was ever esteemed the best blessed seed to sow Christian soil either under Pagans or Papists as our Marian Massacres make manifest but versatil wits like Weather-cocks can turn every way or with every wind to serv turns as Proteus is fained to vary Nunc violentus Aper nunc quem tetigisse timeres Anguis erit Now a fierce Bore fearful to see Next Snake horrid to touch hee 'l be Al the premised Positions with som other suspected Novities I touch not nor trench upon but commend them to the Readers free judgment If you wil deign to accept thes bold addresses or advertisments from an old Dotard who intends them fairly sans scandal or scurrility in good part you shal shew a laâ—dable disposition and liberal education according to the tru intention as they are tendered for the public behoof or benefit of the literary Republic if not I hav discharged my duty Docte tuum Nomen colo magnopereque recordo Si modo veridicus vis humilisque fore Noli Animam violare tuam nec tollere nostram Quam simul Authorum comprebat omne genus Nec tunicam spoliato tuam renuendo Ministros Jure suo Gregibus posse praeesse suis Nec Christo Sanct is Terrestria pradia finge Qui modo celsa Dei Coelica regna tenent Nec Tropice reputa Reprobos descendere ad Orcum Nec Coelum Electis detrahe post obitum Parce mihi mea si Theoremata redderâ— certo Justis vindiciis sospita ab omne malo Audeo non verbis contendere viribus impar Artibus Ingenio Literulisque bonis Unius haud oculus licet integer omnâ—â— cernit Multa scienda sapis tu resipisce tamen Learnd Sir your Name I lov and weigh greatly If you 'l embrace truth and humility Doo not your own Soul wrong nor ours take away Which Authors of al sorts maintaind alway Nor doo your Coat desile right to deny That Pastors hav power their Flocks to rectify To Christ and Saints fain not Earthly mansions Who now posless Gods Heav'nly habitations Nor deem the Damnd go t' Hel Tropicaly Nor Heaven after Death to th' Elect deny Spare m' if I to guard thes Theses contend And by just means from al il to defend I dare not striv in words being short in
substance is bred of accidents nor can a Principle be made of any former Entity sith that is the Principle and Form an accident being framed of accidents 3. Thes accidents are either the matters passiv power or illimited quantity or previous dispositions to receiv a Form but the two former cannot possibly be sith they are not generativ and the later may concur in the agent to produce a Forms existence but cannot conduce to the constitution of its essence being meer Accidents 4. Forms are not generated of nothing for that 's Creation non vacat exiguis rebus adesse Jovi To salv this scruple they devise divers disguised distinctions 1. That Forms are in the matter potentialy not actualy this is a contradiction they are yet are not but may be 2. That they are in their causes not realy but eductivly this is an Antiphrase for their causes are in the matter by which they also may be herafter 3. That they are in it habitualy as Science is in a Scholar asleep this is preposterous sith Science is actualy in a sleeping Scholar tho he doth not exercise nor is habitual inexistence opposit to actual but Forms til eduction are not actualy in the matter as the form of Air is not in water til it be turned into it nor the form of Gold in Earth til it becom Gold so thes evasions are very asystats 5. Souls are not Spiritual except Man 's much less inanimat forms for what sober Man wil say â—av in a Chymical sens that ther is any substantial Spirit in a Stone Herb or Beast 6. Every divisible substance is material and corporeal for division folows quantity as an inseparable companion of matter but form is divisible and no spiritual indivisible substance 7. No immaterial substance is corruptible but al forms vanish and perish 8. Every immaterial substance is nobler then any material but if â—orms be immaterial 't is contrary in them sith the base mater of a dumb Flea is permanent and can not be destroied but the Soul of a Roial Lion vanisheth to vapor being no spiritual substance It rests then that 't is an accident or Temperament of qualities but no substance as abundantly foreshâ—wed This is farther proved by three Parallels 1. Accidents are generated corrupted and new produced so are al forms 2. Accidents are diffused through the whol Subject and penetrat the least particles of matter so doo forms 3. Accidents depend on the matter for being and producing nor can subsist without their Subject nor depart from one to another so 't is with al forms except Mans Souls Now the chief contrary objections shal be answered Ob. Every substantial compound consists of matter and form but al natural Bodies are substantial compounds Ergo c. Sol. Composition is duple 1. Of matter and accidents as al corporeal compounds 2. Of substance and substance as Man only who hath a material mortal Body and a spiritual immortal Soul but al els only matter indowed with several accidents Ob. Whatever actuats specificats and givs existence to matter is a substance but the form doth al this Ergo c. Sol. To actuat is either to giv the matter actual being that it shal be a substance or to endu it with effectual qualities in the first sens 't is fals that a form actuats the matter sith 't is a substance subsisting of it self together with the form and is more actuated by the form then it by the matter but in the last sens 't is tru that a form actuats the matter or makes it activ Yet it folows not that 't is a substance sith al action and acting power may proced from the qualities of an efficient caus but the matter being indifferent to al forms by receiving several sorts of qualities exists in such or such a species As a lump of Wax is formed into sundry shapes and exists in form of a Creature by taking a new figure which is an accident so the matter subsists of it self tho not separat from a form but exists with the form not by it yea that alone exists of it sith forms according to Aristotelians depend on it both for essence and existence Ob. That from which the matter receivs al activity and operations is a substance but so doth matter from form Ergo c. Sol. Philosophers seeing matter dul or unable to action and deeming accidents too weak to giv it devised another nature to be fountain of action which they cal form but they are deceived in so deeming sith accidents wil suffice to make any natural Body activ without help of another substance As light being sole form of al lucid Bodies Sun Stars Fire Carbuncle illumins al opacous obscure Bodies So heat of fire an intens quality is its form cold in water Earth Ice and Winter air hath the same effects to quench fire and condensat things yet their forms differ nor doo depend one on another to work thos effects So the siccity of fire and Earth dries up water having distinct forms The like may be said of the humidity in water and air which works the same effects under different forms In semblable sort water and earth by their gravity descend as fire and air by levity ascend yet not by diffâ—ring forms but by divers accidents only Ob. That which essentialy distinguisheth one kind from another is a substance so doth the form Ergo c. Sol. Every essential distinction is not made by a substance for accidents virtu and heat differ essentialy so doo substances in their definitions by accidents For in every Definition is a Genus as the common matter wherin al agree and a difference consisting of accidents to distinguish that matter As fire is a simple Body most hot and light water a simple Body coldest and heavy Here the differences consist of accidents yet are essential and internal for as accidents are first causes of operations so are they of essential distinctions in natural Bodies and included in their definitions without any substantial forms which plainly provs that accidents or temperaments of qualities are forms Ob. A form hath no degree of more or less nor is varied but accidents and their temperaments may be varied and receiv degrees Ergo they cannot be essential forms Sol. The Major Peripatetic proposition is fals for al forms of simple Bodies Mixt and Animat receiv intension and remission of degrees as when Earth turns to Water it requires divers preparations or predispositions before it becom water doth then the form of Earth al that while remain firm or unchanged If not then 't is more or less varied So al Elements concur in mixtion and continu in mixtils doo their qualities remain or forms or rather both as appeers at dissolution when they return to Elements yet not in intens vigor as formerly but remitted or reduced to harmonical symmetry Zabarel saith forms may be varied with change of kind not els as forms of Elements are so changed not otherwise
Dominions to whom the chief Government of all estates whether Ecclesiastic or Civil in al Causes doth appertain nor ought to be subject unto any forren Jurisdiction Whereas we attribute chief Government to the Kings Majestie wherby we understand the minds of som slanderous folks to be offended we giv not to our Prince the ministring of Gods word or Sacraments which thing the Injunctions also somtime set forth by our late Queen Elizabeth doe plainly testify But that only Prerogativ which was ever given to al Godly Princes in holy Scripture by God himself which is That they shal rule al Estates and Degrees committed to their charge whether Ecclesiastic or Temporal and restrain with the Civil Sword al stuâ—born and evil doers The Bishop of Rome hath no Jurisdiction in this Realm of England The Laws of the Land may punish Christian men with death for hainous grievous offences It is lawful for Christians at commandment of the Magistrat to wear Weapons and serv in Wars Article 38. The Goods of Christians are not common touching the right title and possession of the same as Anabaptists falsly boast yet every man ought of such things as he hath liberaly to give Alms to the Poor according to his ability Article 39. As we confess vain and rash swearing to be forbid in Christian men by our Lord Jesus Christ and James his Apostle so we judg that Christian Religion doth not prohibit but a man may swear when a Magistrat requires it in a caus of Faith and Charity so that it be done as the Prophets teach according to Justice Judgment and Truth for the composing of strife Articuli Lambethae cusi The Articles of Lambeth An Appendix of nine Articles touching Praedestination agitated by John Archbishop of Canterbury and others An. 1595. at Dr. Whitakers instance against three Propositions of Dr. Baro a Frenchman Lady Margarets Professor at Cambridg Article 1. GOd from eternity predestinated som men to life and reprobated the rest to death or damnation Article 2. The moving or efficient caus of Predestination to life is not any foresight of Faith Perseverance good Works or any thing in the persons praedestinated but only in the Wil of Gods good pleasure Article 3. Of the Predestinat ther is a prefined certain number which can neither be increased nor diminished Article 4. They that are not predestinat to salvation shal necessarily be condemned for their sins Article 5. Tru livly justifying Faith and sanctifying Spirit of God is not extinguished doth not fall off nor vanish in the Elect either finaly or totally Article 6. A man truly beleeving or indued with justifying Faith is certain by or with ful perswasion of Faith of his sins forgivenes and everlasting salvation by Christ Article 7. Saving Grace is not given nor communicated nor granted to al men whereby they may be saved if they will Article 8. No man can come to Christ unles it be given to him and unless the Father draw him nor are al men drawn of the Father that they come to the Son Article 9. It is not in the free choice and power of every man to be saved These Assertious or Positions like many mo are obtruded in general obscure ambiguous terms subject to divers interpretations Animadversio apposita A usefull Animadversion THe first Proposition is tru de facto but treats not of the order and manner why God elected som and reprobated the rest which is the debate The second designs the moving efficient caus of election but mentions not the object whether it be man simply or man a sinner or man repentant or man persisting obstinat and obdurat which is al the question for Gods foresight is no efficient caus of his Predestination but his Wil. The third of a set number not to be increased or diminished is a very verity in regard of Gods infallible foreknowledge and immutable Wil. The fourth is a bifront Janus most ambiguous for if it suppose non-praedestination to necessitat condemnation for sin it puts non causam pro causa but if it make non-praedestination a meer negativ in God and supposes sin unrepented the caus God may in true Justice condemn the sinner that neglects the remedy for every one perisheth by his own default as Preachers inculcat dayly The fifth is generally granted That the elect doo not fal away finaly or totaly but who they are no mortal man knows and al men may fal The sixth in a tru sens is tru That Beleevers being reconciled to God by repentance may be certain of their present condition by a ful perswasion of Faith yet must not presume of infallible perseverance sith many Saints through frailty have faln dangerously The seventh is tru in part That effectual saving Grace is not given to al that they may be saved if they wil but sufficient is offered to al and that seriously or intentionaly if they wil use and not refuse reject or resist the means working out their salvation with fear and trembling The eighth is to be rightly expounded that no man can com to the Son unless the Father draw him and al men are not drawn by him but 't is becaus he foresees that they be obdurat and wil not com when caled for his prescience is the condition not the caus of proceeding The last is indubitat that 't is not in every mans nay in no mans free choice and power to be saved without Grace but by help thereof and use of the means prescribed in the Gospel any man may be saved if he wil cooperat with Gods Grace and not wilfully reject the same Dr. John Rainolds at Hampton-Court Conference beside many mo both before and since petioned that thes 9 Lambethian Articles might be annexed to the other 39 by public authority but could never obtain it becaus their meaning or construction was very dubious or dissonant to the tru sens of our Churches seventeenth Article which handles the point of Predestination more plainly and perfectly then thes 'T is said that Dr. Whitgift Archbishop granted this discussion to gratify Dr. Whitakers importunity and pacify that present Cantabrigian fury but left it in such doubtful terms that no prejudice might occur to the said Article of Predestination predefined THESIS I. Animae Humanae productio Production of Mans Soul 1 A solen Question Whether every Mans Soul since Adams be created or procreated THE Case is cleer for creating Adams Gen 2. 3. Soul God breathed into his nostrils the Spirit of life whereof S. Austins Axiom respect stil had to this first Souls production is infallibly tru 't is created in infusing and infused in creating Of Eve 't is said God in a deep Gen. 2. 21. 23. sleep took one of Adams ribs closing up flesh in its stead and the Rib he made a Woman The learned say it was no dead bone but animat the material part being extended to a shapeful human body and the spiritual at the same instant diffused over
or thin For Mans Soul they say 't is created by pouring in and poured in by creating what 's that For the caus of Sens they make an ubiquity of Species or shews of objects which appeering to the Ey make sight to the Ear hearing to the Palat tast to the Nostril smelling and to the rest of the Body feeling For the caus of willing to doo any act they make the faculty or wil it self doo somtime one thing somtime another making the Power caus of the act as if on should assign Mens ability to doo any things the very â—aus of good or evil acts Yet oftimes they put their own ignorance to be caus of natural events or effects but disguised in other words as when they make Fortune a caus of contingents wherof they know no caus or when they ascribe effects to occult qualities not known to them nor as they sâ—rmise to any els or to Sympathy Antiphaty Antiperistasis specifical properties which neither signify the agent producing nor operation produced being only Clokes to cover ignorance Their Moral and Politic Philosophy hath the like or greater Politics absonances for if any doo injury or injustice contrary to Law they say God is prime Caus of the Action but not of the injustice or deviation this is vain Philosophy as to say that one makes a right and crooked line but another the incongruity or inconformity This distinction was devised to defend the doctrin of Free wil not subject to Gods wil. Why not to vindicat God from being Author of sin notwithstanding Quaere his absolut irrespectiv Decree to Reprobat men who must needs sin Aristotle defines Good and Evil by mens appetit which may seem tru sith every one is ruled by his own list or lore but in a Common-wealth the measure is fals wher not mens privat appetits but public Law of the State is sole Rule yet their doctrin soly practised wher every one doth what seems good in his own eys To make lawful mariage unchast or impure as they doo who deny it to the Clergy under color of continual chast continence to attend at the Altar and administer the holy Eucharist is vain Philosophy wherby they make mariage a moral vice and themselfs by abstaining spiritual like the Angels in Heaven From Aristotles Civil Polity they cal al Common-wealths sav the popular such as then Athens was Tyranny and al Kings Tyrans so they termed thirty Legislators set up by the Lacedemonians who subdued Athens thirty Tyrans and Democraty liberty yet Tyran truly taken signifies simply a Monarch but when that Government grew odious in all Greece it was branded with the Popular hatred of Tyranny and when Kings were expeld from Rome they did the like So when the same men are displeased with Democraty or Aristocraty they nickname the first Anarchy the last Oligarchy or Tyranny of a few Hence riseth another error of Aristotle that Laws not men should govern as if men wil be ruled by words or paper and not by men which hav power by the Sword to punish or put them to death giving life to the Laws this is a pestilent pernitious error wherby they seduce men so oft as they like not their Governors to rais war against them which the Clergy cherisheth Another error in Civil Philosophy which they never learned of Pagans is to extend the Law the Rule only of actions to mens very thoughts and Consciences by examination or inquisition of what they hold tho they conform in Words and Actions Herby they are forced to answer the truth of their thoughts or an untruth for fear of punishment Another error not drawn from Heathens is that a privat Man without the CoÌ„mon-wealths authority may interpret the Law by his own Spirit but are not Scriptures wher they are a Law made a Law by the CoÌ„monwealths authority and consequently a part of the Civil Law So they which impropriat Preaching to one certain Order of Men wher the State leavs it free commit the like error for if the State forbids me not to Preach none els can If I be among Judians or Infidels shal I being not in Orders think it sin to Preach Christ Jesus or expound Scriptures In such cases of necessity say they wher is no Ministry it may be doon without mission as wherever a dispensation is du for necessity ther needs none when no Law forbids it Ergo to deny thes functions to whom the civil Soveraign denies them not is to take away lawful liberty The Schoolmens writings are mostly insignificant terms or trains of strange barbarous words otherwise used then in common Latin language which would pose Cicero Varro or any Grammarian of antient Rome For let any try whether he can translat them into any modern Toung which if he cannot how can that be intelligible in Latin which is not so in other languages Howbeit this insignificance of speech is no fals Philosophy but both a quality to hide the truth and make Men think they hav it being skild in School-notions and so desist from farther serch of it in others He saith elswher what kind of felicity God ordains for them that devoutly serv him one shal no sooner know then enjoy being Quaere jois now so incomprehensible as the School-mens words beatific Vision unintelligible but doth not that signify to enjoy the perpetual presence of the divine Trinity as Men delight in ech others company face to face Which if Christ must reign on a new finit Earth with his Saints for ever none ever shal doo For beatific Vision is to see the blessed Trinity face 4 Caus to face in his eternal mansion The last caus of spiritual Darknes is to mix uncertain Traditions and untru Histories like the golden legion of fals fictious miracles in Saints lifes of Ghosts Goblins and Apparitions alleged by Romish Doctors to varnish their Doctrins of Hel Purgatory Exoâ—cisms and such like Which tho som pious Fathers Pope Gregory 1. St. Bernard c. broched yet they were Men and might take it on trust from others as Beda also did but if any speak it of their own knowledg 't is no confirmation of such vanity but a detection of their fraud fallacy or frailty The suppression of tru Philosophy by Men that hav no authority nor sufficient study may be joind with the introduction of falsâ— for our late Navigators and al learned Men acknowledg Antipodes as it appeers daily more that yeers and dais are determined by the Earths motions yet such as only supposed it heretofore were punishd by Ecclesiastic power What reason had they Is it becaus 't is contrary to tru Religion That cannot be if the opinions be truâ— let the truth be first disquired by competent Judges or refuted by such as pretend to know the contrary Is it becaus they disturb Government or Religion established Let the Teachers be silenced or punished by civil Rulers who can chastise disobedience in thos that teach