streams but yet I may die with thirst there are spiritual dainties and precious delicacies but I am not sure to have one taste of them many a promise looks with a pleasant and propitious eye but 't is not fixt upon my soul so that take away a Christians interest and propriety in a promise and what becomes of his consolation God has given his word his oath his seal his earnest and all to this very end that a poor Christian may be assur'd of his salvation that he might have strong and vigorous consolation so that to deny him this is to annihilate the word of God to frustrate the oath of God to evacuate the seal of God and as much as in them lies to make him lose his earnest and to leave the soul in an intricate and perplext condition 4. From the nature of Christian hope There 's a vast difference between the Moralists hope and that which is the Theological grace and yet this is scarce took notice of they require these three ingredients into the object of hope that it must be 1 bonum 2. futurum 3. incertum but Christian hope is certain infallible it looks upon good as to come and as certain to come indeed 't is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clem. Alexand. elegantly blood running in the veins of Faith if hope expire Faith will presently bleed to death That good which Faith sees Hope waits for Faith eyes it as present but yet at a distance and Hope tarries for it till it come Christian hope is nothing but a waiting and expectation of a certain good you have a pregnant text for this in Hebr. 6. 19. Which Hope we have as an Anchor of the soul both sure and stedfast Hope were but a poor Anchor if it should leave the soul to the courtesie of a wave to the clemency of a Rock to the disposing of a storme Hope were but a weak Anchor if it should let the soul be lost with uncertainties if it should leave it in danger of shipwrack I but this Anchor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it pierces within the vaile it will be sure to have fast hold 't will fix upon heaven it self upon the sanctum sanctorum See another Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that 's a poore glory to triumph in uncertainties to triumph before the victory little cause of joy and exultation till the soul be provided for eternity I can tell you the very possibility of being damn'd is enough to extinguish joy so that till the soul come to be in a safe condition safe for all eternity and till it know it self to be in this safe condition 't is so farre from being joyful as that it cannot tell how to be quiet A probable hope will bear up and support the soul a door of hope in the valley of Achor but it will not quiet and satisfie the soul The least dawning of hope in the initials of grace does mightily cherish and encourage the soul O how pleasant are the eye lids of the morning how welcome is the day-break after a dark and disconsolate night Nay the very possibility of being sav'd was that which first drew us all to look after heaven the very consideration that there was Balme in Gâ—lead But the weary soul will ne're rest here the Dove will ne're take this for an Ark No the beams of Gods love will shine out stronger and brighter upon the soul and ripen his hope into assurance Christian hope when 't is in its full vigour is all one with assurance Rom. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if hope could be frustated it then might make asham'd disappointment would cause a blush hope differr'd will make the heart sick and uncertain hope will scarce make the soul well a Christians hope is not like that of Pandora which may flie out of the box and bid the soul farewel no 't will ne're vanish till it be swallow'd up in fruition The hope of the Hypocrite 't is as his righteousnesse like the morning-dew but the hope of a Christian 't is like the morning-light the least beam of it shall commence into a compleat Sun-shine 't is Aurora gaâ—dii and it shall shine out brighter and brighter till perfect day We shall further clear this truth if you consider the manner how Christians are assur'd of their salvation the third thing we propounded 1. By the graces of God which are in them those precious seeds of immortality and the Prints of the Spirit by which they are sealed to the day of Redemption Grace is the Spirits stamp by which it marks the soul for its own The first-fruits of the Spirit the least grace if true and sincere is sufficient to salvation and therefore the sense of the least grace is sufficient to Assurance But how shall the soule know that it has these graces in truth and not in shadow and colour only how shall it be certain that these are not counterfeit and painted There might be given many signes and characters of true grace that it must flow from a principle of sincerity from a principle of love that it must be conformable to the grace of Christ But all this will not satisfie for the soule will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that in Rom. 8. 16. For in the mouth of two or three witnesses every thing shall be established Now we have here two witnesses omni exceptione majores we have a double Testimony a twin-Testimony The same Spirit beareth witnesse with our Spirits that we are the Sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confirmes what the other sayes both the witnesses do fully agree and make up one entire testimony the soul may say here as Paul Rom. 9. 1. I speak the truth I lie not my Conscience bearing me witnesse by the Holy Ghost The whole work of Assurance is summ'd up in this Practical Syllogism Whosoever beleeves shall be saved but I beleeve and so shall certainly be saved The Assumption is put out of doubt 1. Conscience comes in with a full testimony And if natural Conscience be a thousand witnesses then sure an enlight'ned and sanctifi'd Conscience can be no lesse then ten thousand 1 John 3. 10. He that beleeves has a witnesse in himself a Certificate in his own breast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the same Apostle 1 John 3. 2. Beloved if our heart condemn us not then have we confidence towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the same with Conscience for the Hebrewes have no other word for Conscience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then if our heart acquit us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have as much liberty as we can desire It feares not now the edge of the law nor the fiery darts of Satan it doth not stagger with sense of its own weaknesse and unworthinesse but
presence The soul knows the aspect of the Spirit better then we do the face of a friend The light of a presumptuous wretch is like a blazing Comet and do's but portend his ruine it carries a venomous and malignant influence in it and the light of an hypocrite is but a flash and coruscation very brief and transient A man may sooner take a glow-worme for the Sun then an experienc'd Christian can take a false delusion for the light of the Spirit 3. There is a twin light springing from the word and the Spirit Try the spirits To the Law and to the Testimony if they speak not according to this rule it is because there is no morning in them The Scripture was all endited by the Spirit and the Spirit cannot contradict himself You do but grieve the Spirit whoer'e you are that pretend to any Revelation that agrees not with the Word Nay the Spirit has reveal'd his whole minde in the Word and will give no other Revelation any otherwise then we have spoken of And whoever he is that rebells against the light of the Word he fhall never have the light of the Spirit Whil'st thou dost not follow the directing light of the Spirit thou shalt never have the quickening and cherishing beames of it And thus you have heard the double Testimony the Spirit witnessing with our spirit and now you must know that 1. The Testimony of Gods Spirit is alwayes accompanied with the Testimony of our own spirit and so that word Rom 8 is significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly of one that do's only confirme what the other sayes But then 2. A man may have the testimony of his own spirit that has not the witnesse of Gods Spirit The Spirit as it breaths when it pleases so it shines when it pleases too Well then the question is whether the Christian who has but the single testimony of his own spirit may be assur'd of his salvation Mr. Perkin's propounds the case and resolves it thus If the testimony of the Spirit be wanting then the other testimony the sanctification of heart will suffice to assure us We know it sufficiently to be true and not painted fire if there be heat though there be no flame thus he And his meaning is as indeed the thing is that it is a true Assurance though not so bright an Assurance I may see a thing certainly by the light of a candle and yet I may see it more clearly by the light of the Sun And for my part I think that certainty do's not consist in puncto but may admit of a latitude and receive magìs and minús And the contrary principle do's delude many There 's an absolute and infallible certainty in faith and by this I know the creation of the World well but besides this I know it by reason and by unquestionable demonstration and I think this addes to my certainty So here though one testimony be enough for Assurance yet a double testimony makes it more glorious Certainty admits of degrees and a man may be more certain of a thing that he is already certain of Take two Christians both may be assur'd of their salvation and yet one may have a clearer assurance then the other has One may have a double testimony and another but a single Nay the same soul may have at one time a double testimony and at another but a single The light of the Spirit may and do's often withdraw it self and leave only the witnesse of our own spirit and yet then the soul has Assurance But yet the soul should aime at the highest Plerophory at the top of Assurance Then quench not the Spirit lest you put out your own joy grieve not so sweet an inhabitant that comes to comfort you give him no cause to withdraw his light Quest But what if the soul have not the witnesse of Gods Spirit nor of its own spirit neither What if it have no present light no certain evidence Answ There 's one way left yet have recourse to former Assurance Do'st thou certainly know and remember that once thou had'st a sweet serenity of soul that an inlight'ned consciscience upon good grounds did speak peace unto thee Did'st thou never see the light of the Spirit crowning thy soul with satisfying beames Art thou sure that once he did bear witnesse with thy spirit that thou wert the childe of God Why then be sure still that thou art in the same condition for there 's no totall falling from grace Thy light it may be is put out for the present Conscience do's not speak so friendly to thee as 't was wont And thou hast griev'd the Spirit and he has took it unkindely and has held off his-light for a while But now canst thou remember the dayes of old when the Rock pour'd out Oile unto thee when thy branch was green and flourishing Canst thou certainly recall thy former Assurance Canst tell the time when the Spirit did set his Seale unto thee and confirm'd all thine Evidences Well then lay down but perseverance for a ground and thou art still assur'd of thy salvation The Spirits testimony is of an eternall truth And heaven and earth shall sooner passe away then one beam of this light shall vanish though now it be not apparent to thy eye When the soul for the present is cloudy darke it may cherish it self with former Assurance Now that a soul may have no sensible Assurance for the present and yet may remember former Assurance is clear in that holy man David Psal 51. 12. Restore unto me the joy of thy salvation and uphold me with thy free Spirit Davids joy was extinguisht and he would fain have it lighted againe Three things imply'd in the word Restore 1. That for the present it was taken away 2. That once he had it 3. He remembers that he had it and therefore prayes Restore unto me the joy of thy salvation and uphold me with thy free Spirit that was the spring of Davids joy the testimony of the Spirit witnessing with his Spirit was that which did uphold and staffe up the soul Davids own spirit was now very unquiet and Gods Spirit did withdraw himself and now the best refreshment that David has is from former Assurance 'T is true there is some sadnesle and bitternesse in this consideration when a Christian shall think what he has lost O my soul was once a beautiful Temple full of fair windowes and goodly prospects and glorious light I could take a prospect of Canaan when I pleased but now I dwell in the tents of Kedar nothing but blacknesse and darknesse There is trouble and a sting in these thoughts but yet there is some honey and sweetnesse too Was I not once a friend of God and do's he use to forsake his friends Did he not once speak peace to thee and do's he use to recall his words Did not he shed his love in thy heart and is not his
are two distinct Testimonies the Spirit witnessing with our spirits And St. John is most expresse Beloved if our hearts condemne us not then have we confidence towards God Now the Testimony of the Spirit is 1. A clear Testimony a full and satisfying light springs in upon the soule scatters all cloudes all doubts and questions 't is as evident as any demonstration 1 John 3. 2â— By this we know that he dwells in us by the Spirit which he hath given us Christ when he went to heaven he left the Comforter not only to the Church in general but to every particular soule that believes to print his love upon the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost If a Creature though never so glittering should tell men so there might still be some hesitancy I but the Spirit witnesses The secret and inward Testimony of the Spirit is as strong and efficacious nay more powerful then if 't were with an outward voice If an Angel from heaven were sent on purpose to a Christian by Christ himself Go tell him that I love him that I shed my blood for him c. 't were not so certain 2. A sure Testimony for 't is the witnesse of the Spirit who can neither deceive nor be deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficientissimum Testimonium as Cajetan 1 He can't deceive for he is Truth it self 2. He can't be deceived for he is all Eye Omniscience it self And he does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwells in the breast and bosome of God he is fully acquainted with the minde of God and he reveales it to the soule The Papists make the Spirits Testimony to bring but a conjectural certainty But the most renowned Perkins answers them 1. That 't is such a certainty as makes them Cry Abba Father not only think so and speak so but with all courage confidence intention of Spirit Cry Abba Father 2. It is opposed to the Spirit of bondage and therefore takes away doubtings and tremblings 3. The very end why the Holy Ghost comes to the soul is to make all sure and therefore is call'd a seal and an earnest God has given us the earnest of the Spirit and he will not lose his earnest Now he assures the soule 1. By a powerful Application of the promise for as faith does appropriate the Promise on our part so the Spirit applies it on Gods part As Satan that lying Spirit casts in doubts and feares and tremblings and working upon the remainder of corruption plots against the Peace and well-being of the soule so this holy Spirit by the comforting working upon that principle of grace which he himself hath planted in the heart of a Christian do's study and contrive the welfare of a Beleever And as the Spirit of bondage do's strongly apply wrath and the curse so this sweet Spirit of Adoption applyes grace and mercy The Spirit of bondage strikes terrour into the soul by a mighty Application of wrath this curse flames against thee this threatning is shot off against thee these vials of wrath are prepar'd for thy soul So the Spirit of Adoption do's set on strong and vigorous apprehensions of mercy this pearâ—e of price 't is to enrich thee these Evangelical cordials are to revive thee this balme in Gilead is prepar'd for thy soul The Spirit of Adoption speaks love and peace pardon and that by particular Application of the Promise to us As when the Promise of remission of sins and life everlasting by Christ is generally propounded in the Ministery of the Word the holy Ghost do's particularly apply it to the heart of such a one and do's seale up the Promise to the soul That when Faith sayes this Promise is mine this belongs to me the Spirit do's strongly apply it this is thine indeed and this do's belong to thee These are the secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whisperings and breathings of the holy Spirit the secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it converses with the soul The Spirit of God has free and often entercourse with a beleeving spirit And this is far enough from any vain Enthusiasme any extraordinary Revelation 't is no imaginary thing but such as many a soul is acquainted with and has tasted of 2. By a bright irradiation beaming out upon the soul and clearing its evidences discovering its graces and shewing them to be true and genuine not only by giving the soul a spirit of discerning for that we referr'd to the former Testimony but the Spirit brings in its own light and makes those graces which were visible before more eminently conspicuous The spirit of a man was the Candle of the Lord as the wise man speaks which gave a weaker and dimmer light but yet such as was enough to manifest the Object I but now there are glorious Sun-beams come rushing in upon the spirit the Spirit shines in the soul with â—ealing under his wings The graces of the Spirit these flow like a pure and Crystalline stream and the light of the Spirit shines out upon them and gilds the water See a plain Text for this 1 Cor. 2. 12. We have received the Spirit which is of God that we might know the things which are freely given us of God Light sets a glosse upon all the world and this spiritual light gives a lustre and oriency to graces it puts a beauty upon them such as the soul is much taken with We have received an heavenly light that we may see heavenly things Now thou know'st thy Faith to be lively and thy Repentance to be sound thy Sorrow to be ingenuous and thy Obedience sincere thy Love to be unfeign'd and thy fear to be filial for the Spirit has set his seale to all thy graces and has acknowledg'd them for his own O but many have thought they have had the Spirit when they had it not and the Divel that foule spirit can transforme himself into an Angel of light But 1. One mans self-deceit do's not prejudice anothers certainty What if one man flatter himself in a false light and please himself in a meere shadow of Assurance must all men needs follow his example A man that is in a dream thinks himself awake when he is not I but I hope for all this a man that is awake may certainly know that he is so Many a traveller has thought himself in the right way when he has been out of it and yet this do's not hinder but that he that 's well acquainted with the road may know that he is in his way What if one man take Copper for Gold must all men do so too One mans folly and vanity does not at all hinder anothers Assurance 2. The Spirit comes with a convincing beam Light shews both it self and other things too the Sun by its glorious beams do's paraphrase and comment upon its own glittering Essence and the Spirit displayes himself to the soul and gives a full manifestation of his own
the Physicians that of traduction Nay Galen tells in plain termes that the soul is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meere temper or complexion the right tuning of the body which is not farre distant from the Fidlers opinion that Tully speaks of that would needs have the soul to be an harmony His soul that plaid him some lessons and his body danc'd to them And indeed some of the Physicians are as loath as he was ab arte sua discedere and therefore they do embody the soul as much as they can that their skill may extend to the happinesse and welfare of it as if they could feel the pulse of the soul and try experiments upon the spirits as if they could soften and compose the Paroxysme of the minde and cure all the Languors and distempers of the soul as if their drugs would work upon immaterial beings as if they could kill souls as fast as they can kill bodies as if the Candle of the Lord did depend upon these Prolongers as though the Lamp would go out unlesse they pour in some of their oile into it No doubt but there is a mutual communion and intercourse between this friendly and espowsed paire the soul and body no doubt but there is a loving sympathy and fellow-feeling of one anothers conditions but 't is not so strong and powerful as that they must both live and die together Yet I speak not this as though the maintaining of the souls traduction did necessarily prejudice the immortality of it for I know there are many learned Doctors amongst them and Seneca amongst the rest that are for the souls beginning in a way of generation and yet do detest and abominate the least thoughts of its corruption Nay some sacred writers contend for the souls traduction who yet never questioned the perpetuity of it not only the African father Tertullian but most of the Western Churches also and the opinion of Apollinaris and Nemesius that one spiritual being might propagate another I have not yet found sufficiently disprov'd though it be generally reprehended The truth is the original of all formes 't is in profundo 't is very latent and mysterious yet the Naturalists must needs acknowledge thus much that the matter and forme of every thing must have at least an incompleat being before generation for by that they do not receive any new absolute entity for then it would be a creation but the parts are only collected and disposed and united by a strict Gordian knot by an inward continuity So that in all such production the materia oritur ex materia forma ex forma generantis and thus formes are continued according to that degree of being which they had in the first Creation Now why there should not be such a traditio Lampadis in the souls of men will not easily be shewn the nobility and purity of the soul doth not at all hinder this for there is a proportionable eminency in the soul that doth produce it One soul prints another with the same stamp of immortality that it self had engraven upon it But if any question how an immaterial being can be conveighed in such a seminal way let him but shew us the manner by which 't is united to the body and we will as easily tell him how it entered into it Yet Hierome was so zealous against this that he pronounceth a present Anathema to all such as shall hold the soul to be ex traduce But Austin was a great deale more calme and pacate Nay indeed he was in this point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a kinde of equipoise and neutrality and therefore with a gentle breath he did labour to fanne and coole the heat of Hieromes opinion and putting on all mildnesse and moderation plainly confesses Se neque legendo neque or ando neque ratiocinando invenire potuisse quomodo cum Creatione animarum peccatum originale defendatur It seems he could not solve all those difficulties which the Pelagians raised against original sin unlesse he held the traduction of the soul He could not perceive how the Candle should be so soyld if it were lighted only by a pure Sun-beame fetcht from heaven Yet that knot which so skilful and laborious a hand could not unty some others have easily cut asunder and indeed there is no such cogency and prevalency in that argument as can justly promise it self the victory For the Schoolmen that are strong assertors of the souls creation do satisfie all such doubts as these And the major part of modern writers do encline to this that these Lamps are lighted by God himself though some indeed do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will determine nothing as the acute Pemble does among the rest in his little Tractate De Origine Formarum and so doth that learned Knight in his late discourse of the soul where he doth only drop one brief passage that countenances the souls traduction upon which he that pretends to answer him takes occasion to huddle up no lesse then twenty Arguments against it which sure he should by number and not by weight But that Oxford answerer of that Brutish Pamphlet of The Souls Mortality doth more solidly and deliberately handle the question yet being very vehement and intense for the souls Creation he slips into this error that the traduction of the soul is inconsistent with the immortality of it But it may be you had rather hear the votes and suffrages of those ancient heathen writers that had nothing to see by but the Candle of the Lord perhaps you would willingly know what their souls thought of themselves You 'll believe nature the universal mother if she tell you who is the father of spirits Wee 'll begin with Pythagoras and he tells you his minde freely and fully whilest he gives you that piece of leafe-gold in one of his Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aratus is in the very same streine and was honoured so farre as to be quoted by an Apostle for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if these seeme somewhat more generally not exactly pointing out at the soul the Caldy Oracle will speak more punctually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of spirits by his thought and word by his commanding breath did kindle this Lamp of the soul for the quickening and illuminating of such a noble creature Zoroaster pouers it out more at large and does thus dilate and amplifie it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O soul saies he why do'st thou not aspire and mount up to the centre and light of glory to that fountain of beams and brightnesse from whence thou wert derived and sent down into the world cloath'd and apparell'd with such rich and sparkling indowments The consideration of this made the Divine Trismegist break into that pang of admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what womb saith he is fit to bear a soul who is fit to be the father of the soul what breast is able to nourish a
soul who can make sufficient provision fot a soul but only that pure and invisible Spirit that shoots them and darts them into bodies by his own Almighty power And as the forementioned Author goes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God the Father of being the Father of life and nature did frame and fashion man much like himself and love him as his proper off-spring for those words of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken in an allayed and tempered sense for they must by no means be understood of an equality but only of a similitude In the very same sense he calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Painter and trimmer of the soul thus representing himself to the life As for the minde of the Platonists and the Stoicks we have before acquainted you with it one looks so high as if a Creation would scarce content them unlesse they may have it ab aeterno and the other seem to plead for a traduction and generation of the soul not from the parents but from God himself which makes Epictetus so often mention the affinity and consanguinity of the soul with the Deity And to use such words as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Philosophers saies he speak truth when they tell us how neer a kin the soul is to God why then doth such a soul streighten and confine it self why doth it contract and imprison so vast an essence why does it look upon some spot of ground with such a partial and peculiar affection why doth it love the smoke of its earthly counâ—rey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why does it not rather warm it self in the flame of its heavenly original why does such an one stile himself an Athenian a Corinthian a Lacedemonian why does he not rather think that he hath a whole world within him why does he not summe up all his happinesse in this great and honourable title that he is the Son of God and thus you see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the same with Socrates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the words you see will passe currantly in this sense But yet if we may take the liberty of a conjecture I am ready to think that the first negative particle doth intrude it self too unseasonably against the drift and meaning of the place and therefore is to be refused and rejected so that whereas the words were printed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then they will run thus Quid se mundanum vocat cur non potius filium Dei why doth he think himself a worldling why doth he measure himself by earth if he were born of heaven where yet you may perceive that the Philosopher ascribes that to the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is due only to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be called a Son of God Nay which indeed is due only to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the only begotten Son of God Thus Philo the Jew too Stoical in this calls souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the very same title that the Apostle applies to God himself and Plotinus gives as much to the soul as the Arrians did to Christ for he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Plato stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Epictetus he goes on to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in the Language of the Oracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it can mean nothing else but God himself the Father of spirits and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such love-tokens as he has left with the sonnes of men to engage their affections to him These Symbols are the very same which Moses calls the image of God those representations of himself which he has scattered and sown in the being of man as this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does imply which made the wise Grecian Thales conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all men were brethren born of the same supreme being that did educate and instruct them this teaching is the same which the Persian Magi call'd a divine inebriation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was replete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you see then that the joynt consent of the Chaldeans Egyptians Persians Grecians was for the creation of the soul and if you desire more testimonies from them you may consult with Eugubin in his learned work de perenni Philosophia where you shall meet with whole heaps of them But as for Aristotles opinion you know that his custome was when he could not beat out a notion into a rational account fairly to passe it by and not to piece it out with such fabulous inventions as Plato did abound withall and though it is like he did often dispute this question in his thoughts yet he makes no solemne entrance upon it in his works but only toucheth it occasionally and scatters a passage or two that seeme very clearly to acknowledge the creation of it for not to speak of the place in his morals where he calls the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shal only commend unto you those ful and pregnant words in his two books de generatione animalium the words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had but a little before evinced that the sensitive and vegetative souls were conveighed in a seminal way like a couple of sparks they were struck ex potentia materiae but sayes he the rational that came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex altiori sede as Seneca speaks the window of heaven was open'd and present light sprung in for the compleating of those former rudiments and preparations the misunderstanding of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did it may be occasion but it did at least corroborate the phancy of an Angels being an Intellectus Agens yet Simplicius that known Interpreter of Aristotle does expound it of the souls creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he speaks and this which Aristotle here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psellus the Philosopher stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sybils call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still conspiring with this of Solomons the Candle of the Lord and Seneca setting aside his Stoicisme has very gallant and brave apprehensions of the souls nobility and tels us that it was haustus ex divina origine which Tully thus varies ex mente divina decerptus souls like so many flowers were cropt and gathered out of the garden of God and were bound up in fasciculo viventium in the bundle of the living and if you will but attend to the noble Oratour and Philosopher you shall hear him thus pleading for the souls divinity Animorum nulla in terris origo inveniri poâ—est nihil enim est in animo mixtum atque concretum aut quod è terra natum atque fixum esse videatur nihilque aut humidum quidem aut flabile aut igneum