whereof it was first made so the soule returnes to God from whom it first came but that was immediately from Adam so therefore is this The next proofe is taken from the words of God by the Prophet Isay 5. Isai 57.16 I will not ever contend with man for the spirit will faile before me and the soules which I have made which some doe thus expound If I should straightly marke what is done amisse and severely punish your sinnes then not onely the bodies which yee have received from your parents but even the soules which I have immediately created and infused into your bodies would also perish but who seeth not that there is more in the exposition than in the Text. If indeed this were a truth manifest in the Scripture it might happily be so understood but this being the thing we question ought first to be proved which cannot be from this place for the word translated soule signifieth breath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somtimes any creature that hath breath and so the meaning is those whom he made to live and breath would faile and dye which the soule cannot doe and therefore it cannot he meant of that Neither would it follow that because he made them therefore he made them immediately of nothing and so the question remaineth still unanswered Againe 6. Ezek 18.4 God saith by the Prophet Ezekiel Behold all soules are mine c. But is little to the purpose for here by soule is meant the whole person for so it followeth in the next words The soule that sinneth shall dye What shall the soule only be punished and not the whole person rather Besides if every soule be created of nothing because it is Gods then so should the body be for that also is his There is yet another place alledged out of the old Testament 7. Zach. 12.1 to prove this which as it seemes to me is clearly against it namely that of the Prophet Zachary where it is said Thus saith the Lord which stretcheth forth the heavens and layeth the foundations of the earth and formeth the spirit of man within him if it be formed by the Lord then not by man say some But that followes not for it may be by both And therfore Augustine well answereth it is not denyed but God formeth every mans soule but the question is whereof whether of the substance of the parents soules or of nothing But it is objected that the scope of the place is to comfort the Church by setting forth the omnipotent power of God Be it so if then we admit an immediate act of Gods power herein which I graunt the scope of the place is answered and yet the soule not immediately created Againe it is manifest the two former sentences have relation to the first creation for God doth not now either stretch forth the heavens or lay the foundation of the earth and therefore why should not the latter also seeing it is apparent he created the first soule immediately of nothing but wee doe not reade that he created ever any other so since Lastly it is to be noted that the text saith not the Lord createth but the Lord formeth the spirit of man c. and where did ever forming signifie creating of nothing de hoc postea To this purpose 8. Ioh. 5.15 though to small purpose some doe also produce that saying of our Saviour My Father worketh hitherto and I worke as if by this working he meant the daily creating of soules but his meaning was not in the creatioÌ„ of new things but in the preservation of the old and not so much in the preservatioÌ„ of nature as in the propagation of grace For indeed it is not the government of the world but the regiment of the Church that our Saviour speaks of in that place not ordinary operations in the course of nature but miraculous workes in the promulgation of the Gospel as the words both before and after doe manifest And though it be true that God and Christ too being essentially one doe cause all these things that are done naturally for he is the Author of Nature yet he is not properly said to worke that which nature worketh because he is therefore said to rest because he hath committed these things unto nature Some also would seeme to wring it out of the words of the Poet Aratus 9. Acts 17.28 cited by St. Paul Wee are the off-spring of God For such weak proofes as these must serve where better is wanting which poverty does indeede more weaken and discredit the case than any way confirme the same For his meaning is onely that wee are of a divine nature by reason of that spirituall and immortall soule that is in us but how wo come by it whether by creation or propagation neither did Paul here purpose to speake nor the Poet ever dispute But most of all 10. Heb. 12 9 and most worthily of all is that of the Apostle to the Hebrewes urged and indeed almost all the rest have no inference at all to the purpose and this no necessitie nor as we shall see no just probabilitie the wards are these If wee â—ad Fathers four bodies that corrected us and wee gave them reverence shall wee not much rather be in subjection unto the Father of spirits and live Whence they collect that earthly parents propagate the body onely and God creates the soule of every man immediately But for Answer Answer first of all Beza whose judgement is i. e. is to be reverenced rendreth the sense of this place thus If all men yeeld this right to naturall parents to whom next to God we owe this life that they may rightfully correct their children shall we not be much more subject to our heavenly Father who is the Author of our spirituall and everlasting life And indeed what els can be the meaning For if in the next place we consider the scope it is to perswade to the patient suffering of afflictions and not to teach the originall of the soule Againe if wee examine the words we shall finde that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh for so it should be translated and not bodyes cannot be meant of the body without the soule for parents doe not correct a carkasse Secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of spirits is not to be understood of a soule without a body for God is the father of mens bodies too and not of the soule alone and lastly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chasticers as the parents are called signifies such a chastisement as when instruction is joyned with correction but there can be no such correction of the body without a soule a castigation being of an understanding man and not of a body onely and as the word so the Antithesis makes it apparant that the Apostle in this place makes mention of a twofold castigation the one carnall the other spirituall so that not soule and body
THE TRVE ORIGINALL OF THE SOVLE Proving both by divine and naturall reason that the production of mans Soule is neither by creation nor propagation but a certain meane way between both Wherein the doctrine of originall sinne and the purity of Christs Incarnation is also more fully cleared then hath been heretofore published By H. W. B. D. PSAL. 139.14 I will praise thee for I am fearfully and wonderfully made marveilous are thy workes and that my soule knoweth right well LONDON Printed by T. Paine and M. Symmons 1641. TO THE RIGHT HONOVRABLE WILLIAM FENIS Viscount Say and Sele Master of the Court of Wards and Liveries and one of his Majesties most Honourable privie Councell SO great is the unhappinesse of our times right Honourable wherein men have been rather led by affection than judgement that a bare ipse dixit hath with most men casily gained the authoritie of a truth Hereby able wits have been discouraged Arts have lost much lustre and the World more light This ensuing Treatise being a poore Orphant that it might be secured from such prejudice the Epidemical distemper of our times I thought best humbly to shrowd under your Honours protection to the intent also that they who will not receive a naked truth for it selfe may embrace it for the beauty it shall derive from so noble a Patron Vouchsafe then Right Honourable as to accept it together with this my humble and thankfull acknowledgement the best coine I have of all your favours toward my selfe stock whence I sprang so to pardon my boldnesse in interrupting you The God of the spirits of all flesh blesse your Lordship your honourable Lady hopefull of-spring in the fatnesse of the earth and dew of heaven and after lead you to that place where the spirits of just men made perfect take sanctuary which shall be the daily prayer of Your Honours in all humility to be commanded ELIAS PALMER To the Reader WHether this Treatise composed by Mr Henry Woolnor were to satisfie himselfe rather or the curious world I cannot say He was early arrested by sudden death that sent him hence a prisoner to his grave These papers containing his Essay of the Soules originall were brought to mine hands for their birth all the interest I shall challenge therein A discourse that may be as profitable as it is desireable though in itselfe very sublime and remote from the senses yet levelled to the plainest capacitie that none I hope will depart it unresolv'd To speake any thing of this subject definitively is as farre beyond mine intentions as my businesse but shall as best becomes me humbly submit to the censure of the learned whose counsels and encouragements gave not only being but lengthned out mine intentions toward the Pressè As for others whose indigested notions cannot admit of such a speculation nor can therfore be competent Judges in a matter beyond their sphaere let them be sober as God distributes to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—om 12. a measure of or in the faith Farewell ELIAS PALMER The Contents of the severall Chapters handled in this Treatise Chapter 1. THE Vse of this Treatise and how it is to be handled Chapter 2. Whether the originall of the soule may be perfectly knowne in this life Chapter 3. Diversitie of opinions about the nature and the originall of the soule Chapter 4. The state of the question propounded with the chiefe difficulties on both sides Chapter 5. The meane chosen and the question resolved Chapter 6. Scriptures to prove the soules immediate creation answered Chap. 7. Reasons from the Scripture for the soules immediate Creation answered Chap. 8. Whether propagation can stand with the spirituall nature of the Soule Chap. 9. Whether the losse of seede be the losse of soules Chap. 10. How one soule can proceede from two soules Chap. 11. How the soule can be propagable and yet indivisible Chap. 12. How the manner of conception can stand with the soules generation Chap. 13. Testimonies out of the old Testament proving the soules propagation Chap. 14. Testimonies out of the new Testament proving the soules propagation Chap. 15. The propagation proved from the Doctrine of Originall sin Chap. 16. How the nature of the sin descending confirmes the soules propagation Chap. 17. That a new created soule cannot justly be united to a sinfull body Chap. 18. That a soule newly created by God cannot be infected with Originall sinne Chap. 19. That Originall sinne cannot passe but by propagation Chap. 20. That Originall sin cannot be propagated unlesse the whole man be Chap. 21. That the whole man cannot be propagated unlesse the soule be Chap. 22. That the whole humanitie of Christ was taken from the Virgin Chap. 23. That Christs humanitie was never clensed from sinne Chap. 24. How Christs Incarnation was free from corruption Chap. 25. Naturall reasons proving the soules propagation Chap. 26. Reasons from the nature of generation Chap. 27. Reasons from the nature of the soule Chap. 28. Reasons from other considerations Chap. 29. An answer to some objections against this manner of propagation Chap. 30. The Conclusion recapitulating the summe of the premisses A TREATISE PHILOSOPHICALL Containing The true Originall of the SOULE Wherein is laboured to prove both by divine and naturall reason that the production of mans Soule is neither by Creation nor Propagation but a certaine meane way betweene both CHAPTER I. The use of this Question and how it is to be handled The difficulty and necessitie of this doctrine AMong the many intricate questions wherein the Church of God hath almost lost it selfe in this last age of the world there is none more difficult to know and more necessary to be knowne than that which concerneth the Soules originall The difficulty appeares in that so many worthies who have entered into this Labyrinth could never yet finde a cleare way out of it againe The necessitie in that there are so many necessary points in divinitie depending upon this which cannot be well cleared without it especially the doctrine of originall sinne and the immortality of the soule which are two of the maine principles of Christian Religion The possibilitie of knowing it But some perhaps will say who then shall undertake that which no man ever yet could performe It is true indeed I say so too and so in a manner say all And thus under a colour of modesty and humilitie wee are all hindered from seeking that which happily might otherwise be found I reply therefore on the coÌ„trary why should we not attempt it They are not alwayes the learnedst men that find out the greatest mysteries neither are they alwayes the greatest men by whom God bringeth the greatest things to passe Sure I am the promise is made to the godly Ioh. 7.17 not to the great it is Gods usuall course to produce the greatest effects by the most unlikely instruments that the power and praise may be of God 2 Cor. 4.7 and
the soule the soule it selfe cannot properly know Every nature as it is more excellent proves it selfe and the inferiour Yet we must know that we know our soules better then beasts doe themselves and no doubt Angels themselves better than we doe our selves and God who is above all knoweth himselfe absolutely and perfectly Why God knows all because his nature is of that height that essence and knowledge in him are all one Thus we see the reason why GOD onely can perfectly contemplate himselfe every other creature as it comes nearer to his nature can thereby contemplate it selfe and those which are inferiour And hence it is that man who is a creature cansisting of soule and body Why man knows not all secrets of nature can by his soule coÌ„template elementary natures but for as much as his soule is also united to a body which is part of himselfe he cannot perfectly know the secrets of nature even in these corporall things Whence no doubt it is that a man may find His reason non-pâ—ust in so many workes of nature But the Angels being altogether of aspirituall nature may have perfect knowledge of these inferiour natures I meane as they are in themselves not as they are virtually in God for so he onely knowes them perfectly and yet they cannot perfectly contemplate themselves Why Angels caÌ„not know our thoughts no nor our soules neither because they also are spirituall like them And hence also it may well be that Angels cannot know mens thoughts as is manifest in the Scripture Much lesse then can man have any perfect knowledge of his soule Why man not knowing his soul much lesse the originall and much lesse the Originall No although he were not joyned to a body unlesse he had another spirituall nature above the soule yea above Angels by which hee might looke downe upon it and so discerne all those difficulties which now he cannot comprehend Even as by these soules we can looke downe upon inferiour creatures and judge of elementary creatures in the world For as love so knowledge doth descend and therefore if we had such superiour soules yet then we should find as much difficulty in them also Here therefore it is to be notedâ— that no nature excepting Gods can know it selfe perfectly so neither properly but as it were by way of reflexion For even as the eye though it beholdeth all other things yet it cannot see it selfe unlesse in a glasse so we cannot know our owne soules but as it shewed it selfe in the workes as in a mirroâ—â— so that as by it wee know other things so by other things we come to the knowledg of it which must needs be an imperfect shaddow and indeed not so much as a shaddow of perfection And herein it beareth the image of God in a speciall manner who cannot be known properly but only by his creatures rather what he is not then what he is So that as it is proper to him alone who is the perfection of all natures to know all things so he only can properly and perfectly know both them and himselfe How far the soules Originall may be knowne Some perhaps will say if it be a thing that cannot be knowne then it is in vaine to enquire after it I answer that though the knowledge of the soule be very difficult especially the originall of it and though it be impossible to know it perfectly and so properly as we know other things for the reasons abovesaid yet there is a competency and such as may give reasonable satisfaction to our nature to be attained and therewith we ought to rest contented For though we can see no reason yet if we see reason why we should see no reason reason it is we should be content without reason CHAP. III. Diversitie of opinions about the nature and the originall of the soule Strange conceits about the soule THE truth of this ignorance will farther appeare and also farther the point in hand if wee shall consider the many strange opinions that have been in the world concerning the anture and originall of it 1. Aristotles opinion First Aristotle that Prince of Philosophers who being ignorant of the Creation held that the world was eternall did also maintaine that soules have been from eternity but yet propagated from parents to children the soule being in the seed potentially though not actually but whether it were mortall or immortall as himselfe was not certaine so his writings are very doubtfull yet rather concluding that it was howbeit the first creation of nothing is denied flatly by him and all his followers Somewhat more tollerable than this because it hath some resemblance of truth is the fable of the Poets that Prometheus 2. Poets made the first man of the slime of the earth and being beloved of the gods and sometimes taken up to heaven he there saw the caelestiall Orbes to live and move by fire whereupon he made bold to steale some of the heavenly fire to enlive his body and so informed it with a living soule whence it seemes came that opinion that soules were made of caelestiall fire Others againe held that Angels made all mens soules of spirit and fire 3. That Angels made them of this mind was Seleucus and long before him all Carpâ—crates was of opinion that they made the whole world Also so Menander and others 4. Of his own substance Others say God made them of his owne substance as Priscillianus Serveâ—â—us and their followers 5. Of the soule of the world But as touching the matter most of the other Philosophers were of opinioÌ„ that soules were bred of the soule of the world which they imagine to be a caelestiall substance or quint-essence of which they say the starres are made and so are incorruptible and immortall even as the body is corruptible and mortall being compounded of the elements 6. Hypocrat Notwithstanding Hippocrates thought that the soule was ingendred of the heat or vitall spirits or els of the harmony of the whole body or to speake plainly it was he could not tell what 7. Galen That famous Physitian Galen also held it to be either an aeriall body more then the elements or els not corporall and yet carried by the animall spirits as by a chariot 8. Plato Plato and his followers maintaine that all soules were at first bred in heaven of the divine nature and dwelt here being indued with excellent sciences and vertues but afterwards descending from thence into mens bodies as into stinking prisons they are corrupted and forget all their former knowledge and when afterward by study and instruction those caelestiall sparkes are againe kindled in them they doe onely recall or call to mind those things which they knew before in heaven And farther they affirme that if by vertuous living good workes or some other kinde of purgation after they are seperated from their bodies for which cause it is
Ezek. 18.20 for the son shall not beare the iniquitie of the Father but because by his sin they are made sinfull or rather sinned in him and so for their owne sin are justly subject to the same punishment So that in truth propagatiō is the main if not the onely streame of originall corruption Now if wee receive onely the least parts of our selves that is our body from Adam which cannot be the subject of sin not onely because it wants the soule but because not parts but whole persons sinned in Adam how can this satisfie any reasonable man that it is possible for us to be guilty of Originall sinne if the soule comes immediately from God CHAPTER V. The meane chosen and the question resolved Further satisfaction needfull THis therefore is a most profound question full of wonderfull difficulties this is that intricate Meander and that endlesse Maze wherein St. Augustine wandered all his life long and could finde no issue and to conclude this is that wherein Divines to this day have rather shewed their modesty in not searching than their judgement in determining the truth If not rather too much searing least they should seeke too farre they have thereby failed in finding But how soever it is very commendable to walk soberly herein yet we may not through too much modesty leave a gap open to be trodden downe by the feet of beastly Atheists and therefore notwithstanding it is a Labarinth where it is hard to wade out safely yet we may and must indeavour to give satisfaction in such a needfull question The Authors apologie for this singularitie And here I most humbly crave leave to step a little out of the cōmon path or rather to make the same path straight which as to me it seemeth is a little crooked in this place bearing out against Philosophy on the one hand and Divinitie on the other and if force of reason doe not prove my assertion I will willingly beare the blame that is due which yet I hope cannot be much though I should erre First because it is a most difficult point wherein the greatest Clearkes can scarce tell which way to turne themselves Secondly because the premisses being confessed it can be no fundamentall errour Thirdly being in the meane it must needs be confessed neerer the truth at least them that which hath yet beene maintained by the most wise and godly of the antient Fathers in former ages Fourthly those opinions which I oppose were never maintained as necessary doctrines but onely as probable opinions Lastly I am not peremptory much lesse obstinate but willing to submit to better judgements and propound this onely by way of tryall as one that would gladly be a means to find out the truth How man propagates man That we may therefore saile even between this Scylla Charibdis seeing we see it can neither be meerely propagated by man nor yet immediately created by God my conclusion is that it is partly from both That is to say that the whole man consisting of soule and body doth propagate a creature like himselfe consisting of the same parts by vertue of that efficacious word of God in the beginning increase and multiply and the concurrence of his own immediate power therewith And that therefore God hath set a stedfast law in nature for the generation of mankind both soule and body as well as other creatures But yet partly mediately and partly immediately Mans propagation naturall himselfe having a more peculiar worke in this than in any other For besides this generall providence in conseiving the naturall order that himselfe hath instituted as the nature of the soule is more excellent Gods act in the production of the soule so answerable thereunto the act of his providence is more immediate therein than in any other creature whatsoever And thus the soule may be propagated as well as the body after a manner convenient to either nature God having so much in it as to make it immortall and man so much as to make if sinfull yet not as if there were any separation in their generation Soule and body not to be divided the body of the body onely and the soule of the soule onely for this is but to multiply difficulties without end no man being able to say directly here it is either for the one or the other but the whole of the whole generation being not of parts but of persons For nature it selfe teacheth that neither soule nor body can properly be said to be generated but the creature consisting of soule and body neither is there any thing that seemes to me more absurd than that when God and nature hath thus conjoyned them the Scripture alwayes speaking of the generation of the whole man and nature we see alwayes bringing forth the whole we should notwithstanding make a seperation fetching one part from heaven and another from earth and then vainely tyre our selves to bring both ends together againe How the soule is propagated of the soule Now if the soule and body may not be seperated in this case much lesse should we take upō us to assigne the proper cause of every effect herein and yet because such is the curiositie of mans nature that it will not otherwise rest satisfied if we must needs in reason distinguish what in nature cannot be severed I should thus determine The essentiall causes distinguished That the parents by Gods immediate assistance doe out of their owne spirituall nature informe their issue with a reasonable soule in the instant of conception for the preservation of humane kinde So that I conceive the power of God to be the externall efficient cause 1. Efficient who as he made the first soule immediately of nothing so by reason of the purity of it it can have no other externall efficient cause but his owne immediate power The procreating cause is the parents 2. Procreant who are as instruments in Gods hand to bring forth what how and when he please according to his own eternall decree The materiall cause is the spirituall matter of the parents souls 3. Materiall It will be said the soule is immateriall be it so then I say the soule is made of that matter which is immateriall For though it be not corporeall yet it is spirituall and being a spirit and not a body it is rather an act than a matter Mark this mystery so that according to the course of nature I confesse more is to be ascribed to the efficient cause yea so much that the latter is almost extinguished in the former And hence it is that though the soule be congenerated with the body yet by reason of the pure nature of it God being the efficient it is as neere to a creation as possibly it can be and as it were a meane between creation and propagation 4. Formall Touching the formal cause as it selfe is the forme of the body or rather
of the man so it s owne form is the specificall difference or individuall existence which it hath as a reasonable soule in the coÌ„mon nature of man proceeding from the concurrence of all those causes 5. InstrumeÌ„tall And herein that body or rather the corporal seed the perfection of the body especially the pure spirits therein wherewith the soule naturally unites it selfe 1 by reason of sympathy and familiarity which is betweene them becomes an assisting or instrumentall cause Lastly 6. Finall the finall cause is the preservation of mankinde and his owne glory by them according to his first institution Now all this is done in conception soule and body beginning both in the same moment of time Time and neither being before or after other And thus we may conceive how the soule is propagated of the soule after a spirituall manner as the flame of one Lamp lighteth another by promotion or multiplication being blowne by the power of God Simile and sed with the oyle of the animall spirits And that this may not seeme strange Conclusions concerning the soules originall before I come to the proofe of it I desire that these few Conclusions might be considered 1. Of the union of the body and soule First that there is no such diametrall opposition betweene the soule the body but that they may be naturally coupled together Indeed the soule is far from such a grosse visible substance as the body is compounded of yet is it not without some spirituall kind of substance and that not altogether simple Neither doe I think the creatures of God to differ so much in kinde as in degree Besides it is manifest that the soule is of the lowest degree of spirits and not onely capable of but coveting union with corporall natures and so according to the course of nature may as well be propagated with them as united with them Secondly 2. Of the union of the soule with God as any nature is more excellent so it hath a neerer union with that first being wheron it depends is more immediately moved by it Now because all natures doe subsist and are sustained more or lesse immediately by that first being according as their natures are neerer unto it or farther removed from it answerable whereunto the worke thereof is more or lesse immediate in them Hence it followeth that the soule being more excellent and confequently neerer to God than any corporall creature can be as he workes more immediately in them than in others after they are made so by like reason it followeth that he doth so in their first propagation 3. The efficient cause in generation Thirdly there is nothing generated in the world but it hath some externall efficient cause Now this in corporall generations all grant to be the heavens which being of a more excellent nature send downe their influences to inferiour creatures by vertue of which next unto God they continue their kinds But the soule being a spirit is above all corporall creatures and being made by Gods owne immediate hand onely at first it can have no other externall efficient but the same immediate power still So that whereas it is commonly said Sol homo generant hominem it may more truly be said Deut homo generant aniâ—nam Neither is it absurd that man should have two efficients it is rather an honour that God nature should concurre together in his generation 4. The true cause of mortality Fourthly Mortality proceeds not so much from generation as divine malediction For had not â—an sinned it is confessed that â—he body should have beene immortall as well as the soule Alâ—hough therefore the soule were compounded and generated after a corporall manner without any immediate act of GODS power none of which are true yet if would not presently follow that it must needs be mortall 5. The cause of immortalitie Lastly Whatsoever hath the being immediately from God cannot be annihilated but by the same immediate power so that it is the act of his immediate power that is the proper cause of immortalitie and hence it appeareth that though the body which is produced by the power of nature onely may dye and perish yet the soule whose production is not without an immediate act of the Deity can never dye but by the same power omnipotent by which it lived How man is sinfull and the soule immortall Thus then it appeareth that though the soule be propagated in the manner aforesaid yet it is neverthelesse immortall since it is neither made of any corporall matter nor produced onely by the power of nature and God is never the more faulty though wee be sinfull because being wholy in Adam according to the just law of nature so sinning potentially in him he with us and we with him being then actually one the whole nature of mankinde is thereby so corrupted and this pure ordinance of God in producing soules so defiled that corruption passeth in the very conception and we are stained with originall sinne and so are liable to Gods eternall wrath Psal 51.5 Eph. 2.3 Rom. 11.16 Mat. 7.18 Gal. 6.7.8 so soone as we begin to be It being a just and necessary law in nature that as the roote is such are the branches and look what the tree is such must the fruit be CHAP. VI. Scriptures to prove the soules immediate creation answered The methode and reason of it HAving thus declared the manner of the soules creation or rather procreation for the better satisfying of the sober minded and silencing such as shall be wilfully contentious it behooveth me in the next place more fully to explaine prove the same Wherefore after this generall entrance having presumed to determine this so intricate a question that wee may have the freer passage my next indeavour shall be to cleare the same by removing out of the way such obstacles and objections as may seeme to oppose it And the rather because they are such as whereby I shall best explaine my selfe and shew that it may be so and so afterward prove the more clearely that it is so and thereby also take away that prejudice wherewith mens minds are forestalled before I proceed to the proofe of it Objections marshalled Here therefore I must first encounter with a whole army of Arguments that seeme to be set in battaile aray against me and then pitch a new field of reasons to maintaine what I have spoken The arguments that come marching against me seeme to be ranged in two severall battalions the former mainly intending to fight for the immediate creation of the soule the latter altogether against the propagation of the soule Those that most establish the soules immediate creation are of two sorts partly Testimonies of Scripture and partly reasons drawne from them Being thus greatly beset with enemies I have notwithstanding great hope of victory not onely because I have before well
like Purgatory was invented they be purged from this corporall contagion then they shall returne againe to heaveÌ„ from whence they came For thus doth Sathan seeke to obscure the truth with lies when he cannot put out all light of nature Not much unlike this and as it is like derived from it was the opinion of Origen 9. Origen who though he thought as the Scriptures teach that God created the soule of nothing and not of any caelestiall substance yet he saith that all soules were created together at the beginning of the world as Angels were and because they sinned in departing from God they are since put into divers bodies to be as it were their Jayles and fetters to imprison clog them more or lesse according to the diversitie of their sinnes And that for this cause the world was made that so these evill spirits might be bridled No lesse 10. â—â—thagoâ—â—â—â—s if not much more strange was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of soules which the Pythagoreans imagined viz. that they passed at death out of one mans body into another yea into fowles fishes plants without any difference exercising their power in them so far as in those natures could be manifested and that accordingly as they had lived in one body more or lesse vitiously so they were received at death into a worse or better body And it seemes the Jewes themselves were somewhat infected with this opinion by the Romans for they thought that Christ was John Baptist risen againe Mat. 14.2 16.13 14. or Eliah or Jarâ—â—â—ah Mar. 6.14 or some other of the old Prophets Luk. 9.7 8 11. Certaine Platonists or Pythagoreans Yea there have not beene wanting some heretickes of old who following the opinion of the Platonists have affirmed the soule to be of such a nature as it can never be quiet untill such time as it hath finished all manner of works whatsoever can be done in the world of what nature soever whether good or bad by passing out of one body into another through all sorts of creatures And untill then say they it can never be throughly purged or be at rest 12. Certaine Tertullianists Yet more some have maintained that at death those soules that live well are turned into Angels and those that have lived wickedly become devills as the Tertullianists c. And hence it is that we reade of conjurers who have killed men and children that they might have their soules as their imps and familiar spirits to command after their deaths and such an one it is said Simon Magus was 13. Every man 3 soules Neither is there more diversitie about the nature than the number of soules for some are of opinion that every man hath three soules a vegetative soule with plants a sensitive soule with beasts and a reasonable soule like unto the Angels although indeed they are but three faculties or sundry operations of one and the same soule in us 14. 2 Soules Other againe thinke there can be no lesse than two soules at the least one sensuall the other rationall the one mortall the other immortall the one propagated by the Parents and the other created by God And this Occam would prove from the diversity and contrariety of appetites and desires in one and the same man which he thinks cannot be in one and the same individuall nature 15. Maniches Some others yet more grossely have affirmed that every man hath indeed two soules the one made of the substance of God and the other of the substance of the devils These were the Maniches who held two beginnings a good God and an evill God 16. Averrois Contrary to these and yet no lesse unreasonable is the opinion of that great Philosopher Averrois that there is one onely soule of all men that ever were or shall be in the world Diversities of opinioÌ„s amongst Christians But leaving these Heathens and heretickes with their heathenish and hereticall conceits as not worthy the confuting let us heare the verdict of the learned Christians since Christ who all with one coÌ„sent affirme that the soules of men are either immediately created by God 1. Creation or else mediately propagated by man 2. Propagation yet herein also there is no small diversitie for in either of these there are two opinions each differing from other 17. Created out of the body Of those that maintaine the soule to be immediately created by God some think it is created without the body of nothing and then infused into it by God after the forming of the body of this mind was Hillary c. 18. Created within the body Others againe thinke it to be created within the body of the conceived fruit which hath first vegetative life then sensitive and lastly the reasonable soule is created therein and united therewith by the immediate power of God onely Both these have been countenanced by many of the best learned especially the latter which is most commonly received as the truth at this day 19. Propagated corporally Notwithstanding others contend that although God at first created Adams soule of nothing yet ever since they have beene naturally propagated from the parents together with the body so that as wee have our bodies from Adams body so our soule from Adams soule but so as it is immortall notwithstanding But of these some conceiting it to be a corporeall substance thought also that it was generated after a corporall manner which was worthily condemned by Austin and others 20. Propagated spiritually But those that held it to be a spirituall substance held also that it was propagated spiritually the soule of the soule as it were light of light And this heretofore was upholden by many of the most learned men amongst the Antients yea as St. Hierome witnesseth most of the Doctors of the Westerne Churches were of that minde So that it seemeth this opinion was as commonly received among them there as the other now amongst us Lastly 21. there were some that wavered between these two opinions not knowing which to take and of this minde was St. Augustine and Eucherius August Epist 157. who durst neither condemne those that thought it was spiritually propagated from the Parents nor yet those that held it to be immediately created by God Lib. 2. Cap. 56. The one professing in one of his Epistles that he could not finde any certainty of the soules Originall throughout the Canonicall Scriptures in which doubt he also continued to his death as appeareth plainly in his Retractations CHAP. IV. The state of the question propounded with the chiefe difficulties on both sides The censure and choise HEreby it appeareth sufficiently both how much difficultie is in this question of the soules originall and how imperfect our knowledge is therein But since all the rest are most absurd erronious and some blasphemous and two onely as most probable claime