much to the doubtings of the Church of Rome which would rob us of the comforts wee reap in our affliâ—tions and in death it selfe from the assurance of our salvation For if we doubt of our salvation wee must doubt also of our election and of the certainty of all Gods promises and of the work of the holy Ghost when hee seales in our hearts that wee are the sons of God And so to what serve the Sacraments if they doe not confirme and seale unto us the love of God in saving us Nay our faith hath lost its forme and efficacie if we be still doubting Saint Paul was not of your mind hee was perswaded that nothing could separate him from the love of God in Christ. And no question but hee would have sworne this if hee had been required I deny not but many of Gods servants have their doubtings but this comforts them that Christ prayeth for them that their faith shall not faile and this assures them of their salvation Though this fire of the Sanctuary be not alwaies flaming it is not therefore extinguished and though the eye is not alwaies seeing it is not therefore blind Nihil est ab omm parte beatum No perfection here the fairest day hath its clouds and the strongest faith its doubts but to be still doubting is a signe of a bad Christian and as Seneca will have it of a bad man maximum malae mentis indicium fluctuatio The second part YOu say there are mystically in our faces characters which carry in them the Motto of our soules wherein one may reade our natures c. besides these certaine mysticall figures in our hands which you dare not call meere dashes strokes or at randome Fronti nulla fides how many are deceived by the face and hand therefore Christ will not have us judge secundum faciem according to the face or appearance but judge righteous judgement I deny not but sometimes the face proves index animi and by the face and other outward signes in Iulians bodie as his weak legs unstable feet wandring and furious eyes wanton laughters inordinate speeches c. Nazianzen conjectured of the pravitie of his mind and wicked inclination And it was no difficult matter to collect the roughnesse of Esau's disposition by the roughnesse of his hands Wee may also by the face and hand judge of the temper and distemper of the body bloud and other humours but peremptorily to determine the future events of things that befall us or the disposition of the soule by Physiognomy or Chiromancy by the face and hand is such a superstitious folly that the Poet laughs at it and at him Qui frontemque manumque Praebebit vati For first many lineaments yea oftentimes deviations and inordinate conformities are in our bodies rather by accident then by nature Secondly Philosophy good counsell and education doe much alter the nature of men therefore Philemon that famous Physiognomer was deceived in Socrates his face thinking that he was a man of a riotous and wicked disposition whereas his nature by the study of Philosophy was quite altered being eminent for his continencie fidelitie and other vertues Thirdly man by reason of his will is master of his owne morall actions therefore it is in his power to alter his owne inclinations Fourthly supernaturall grace doth quite transforme nature and can turne a Wolfe into a Lamb a Saul into a Paul a Persecutour into a Preacher Fifthly how vain and ridiculous is Chiromancie in placing the seven Planets in each palme of the hands and confining within certaine lines and bounds the power and operation of these Stars so that Iupiter must containe himselfe within his owne line and not encroach upon the line of Venus or Mercury If men would be more carefull to know and follow him who only hath the seven Stars in his right hand they would not so supersâ—itiously dote upon such a ridiculous toy as Palmestry or by the lineaments of the hands or face peremptorily conclude of mens soules and of their future actions and events You hope you doe not break the fifth Commandement if you conceive you may love your frieâ—d before your parents The God of love hath ordained an order in our love that wee are to love those most to whom wee owe most but to our carnall parents under God wee owe our being to our spirituall parents our well being therefore they are to have a greater share of our love then our friends to whom we are not tied in such obligations Secondly whereas God is the measure perfection and chiefe object of our love wee are to love those most who come neerest to him by representation but these are our parents who are to us in stead of God especially if they bestow not only being but also well being and education on us But what needs the urging of this duty which is grounded on the principles of Nature Your phrase is dangerous as your love is preposterous if it be as you say that you love your friend as you do your God For by this you take away the distinction which God hath made between the two Tables the one commanding us to love God above all the other to love our neighbours as our selves Nature will teach you that him you ought to love most to whom you owe most but you owe all to God even that you live and move and have your being Secondly an universall good is to be loved afore a particular A man will venture the losse of his hand or arme to save the body A good Citizen will venture his life to save his country because hee loves the whole better then a part but God is the universall good our friends are only particular Thirdly wee must love our friend as our selfe because our selfe-love is the rule by which wee square our friends love but we must love God better then our selves because it is by him that we are our selves For your originall sinne you hold it to be washed away in your baptisme for your actuall sins you reckon with God and you are not terrified with the sins of your youth Originall sin is washed away in respect of its guilt not of its being the curse not the sin the dominion not the habitation is done away For whilst this root is in us it will be budding the leprosie with which this house of ours is infected will never be toâ—ally abolished till the house be demolished Wee must not look to be free from these Iebusites whilst we are here Subjugari possunt exterminari non possunt the old man is not totally cast off nor the old leaven totally cast out For if there were not in us concupiscence there could be no actuall sin and if wee say We sin not we deceive our selves Saint Paul acknowâ—edgeth a body of death and you had need â—o pray with David Cleanse me from my secret sins And againe Remember not the sins of my youth
the object gooâ— or bad the one by prosecution the otheâ— by avoiding so that where the heart iâ— not nor the externall senses to conveigâ— the object to the phantasie nor the animalâ— spirits to carry the species of the object from the phantasie to the heart there caâ— be no affection but such is the estate of â—he soule separated it hath no commerce 〈◊〉 all with the body or bodily affections â—nd of this the Poets were not ignorant â—hen they made the departed soules to â—rink Securos latices longa oblivia â—f the river Lethe which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wished for goddesse by â—hose that are in misery 11. He thinkes that when the slaine body â—uddenly bleedeth at the approach of the murâ—erer that this motion of the bloud is caused by â—he soule But this cannot be for the soule when it is in the body cannot make it â—leed when it would if it could we should â—ot need Chirurgions to phlebotomise and â—carifie us much lesse then can it being seâ—arated from the body Secondly in a â—old body the bloud is congealed how â—hall it grow fluid againe without heat or how hot without the animall and vitall spirits and how can they worke without the soule and how can this operate without union to the body If then any such â—leeding be as I beleeve that sometimes â—here hath been and may be so againe I thinke it the effect rather of a miracle tâ— manifest the murtherer then any naturalâ— cause for I have read that a mans armeâ— which was kept two years did at the sighâ— of the murtherer drop with bloud which could not be naturally seeing it could noâ— but be withered and dry after so long time yet I deny not but before the body be cold or the spirits quite gone it may bleed some impressions of revenge and anger being left in the spirits remaining which may move the bloud but the safest way is to attribute such motions of the bloud to the prayers of these soules under the Altar saying Quousque Domine 12. No annihilation can proceed from God it is more impossible that not-being should flow from him then that cold should flow immediately from fire 'T is true that God is not an efficient cause of annihilation for of a non-entity there can be no cause yet we may safely say that hee is the deficient cause for as the creatures had both their creation and have still their conservation by the influx of Gods Almighty power who as the Apostle saith sustaines all things by the word of his power so if he should suspend or withdraw this influx all things must returne to nothing as they were made of nothing There is then in the creature both a passive possibilitie of annihilation and in God an active possibilitie to withdraw his assistance and why should we be afraid to affirm such a power in God Before the world was made there was annihilation and yet God was still the same both before and since without any alteration in him So if the world were annihilated God should lose nothing being in himselfe all things Againe as God suspended his worke of creation the seventh day without any diminution of his power and goodnesse so hee may suspend if hee please the work of conservation which is a continuated production Besides as God created not the world by necessity of his nature but by his free will so by that same freedome of will hee sustaines what hee hath created and not by any necessity and therefore not only corruptible bodies but even spirits and angels have in them a possibility of annihilation if God should withdraw from them his conservative influence Ieremy was not ignorant of his owne and his peoples annihilation if God should correct them in fury Ierem. 10. But though there be a possibility in the creatures if God withdraw his power of annihilation yet wee must not think that this possibility in them flowes from the principles of their owne nature for in materiall substances there is no such possibility seeing the matter is eternall and much lesse can it be in immateriall substances in which there is neither physicall composition nor contrariety As the Sun then is the cause of darknesse and the Pilot the cause of shipwrack the one by withdrawing his light the oâ—her by denying his assistance so may God be the cause of annihilation by suspending or subtracting his influence 13. He thinkes it is a grosse conception to think that every atome of the body or every graine of ashes of the cadaver burned and scattered by the wind should be raked together and made up anew into the same body it was But this is no grosse conceit if he consider the power of the Almighty who can with as great facility re-unite these dispersed atomes as he could at first create them utpote idoneus est reficere qui fecit The Gentiles objected the same unto the Christians as a grosse conceit of theirs as Cyril sheweth to whom Tertullian returnes this answer That it is as easie to collect the dispersed ashes of thy body as to make them of nothing Ubicunque resolutus fueris quaecunque te materia destruxerit hauserit aboleverit in nihil prodegerit reddet te ejus est nihilum ipsum cujus est totum 14. But Sir Kenelme in his subsequent discourse to salve this grosse conception as hee calls it of collecting the dispersed ashes of the burned body tells us that the same body shall rise that fell but it shall be the same in forme onely not in matter which he proves by some reasons First that it is the forme not the matter that gives numericall individuation to the body Secondly that the matter without forme hath no actuall being Thirdly that identity belongeth not to the matter by it selfe Fourthly that the body of a man is not the same it was when it was the body of a childe Fifthly he illustrates this by some Similies As that a ship is still the same though it be all new timbered The Thames is still the same river though the water is not the same this day that flowed heretofore That a glasse full of water taken out of the sea is distinguished from the rest of the water but being returned backe againe becomes the same with the other stocke and the glasse being againe filled with the sea-water though not out of the same place yet it is the same glasse full of water that it was before That if the soule of a newly dead man should be united to another body taken from some hill in America this body is the same identicall body hee lived with before his death This is the summe of Sir Kenelm's Philosophy and Divinity concerning the resurrection In which are these mistakes First the resurrection by this opinion is overthrowne a surrection wee may call it of a body but not the resurrection of the same body This is no new opinion but the
description of Psyche affirmes her to be the youngest daughter of the great King intimating that she is not infuâ—ed till the body be first framed Many testimonies I could set downe here if I were not in haste Tenthly the Scripture is â—or us affirming that the soules returne to God that gave them but the bodie to the â—arth from whence it came therefore God keeps the same order in generation that hee did in creation first framing and articulating the body and its organs and then infusing the soule But the maine reason that enclines you to the opinion of traduction is the monstrous productions of men with beasts for in these you â—ay there is an impression and tincture of reaâ—on So I may say that Elephants are â—en because in them is an impression and â—incture of reason more then in any such â—onstrous birth Secondly if I should grant that in these equivocall productions there were more reason then in otheâ— beasts it will not prove the traduction oâ— the reasonable soule because the formative power of mans seed or the vegetativâ— faculty thereof which is not the worke oâ— the reasonable soule being conveigheâ— with the seed makes organs semblable to these of men and therefore somewhat fitter to exercise functions like those of men in which you may see the shadow of reason but not a reasonable soule which is not conveighed by the seed but infused into the body when it is articulated Thirdly if mens soules with the seed bâ— transfused into beasts then these monstrous productions must be men and so capable of salvation and damnation of faith and the Sacraments and the other mysteries of Religion You will not have the body the instrumeâ—â— of the soule but rather of sense and this thâ— hand of reason As if I would say The axâ— is not the proper instrument of the Carpeâ—ter but of his hand and this of the Carpeâ—ter Causa causae est causa causati what is subject to the sense is also subject to the soule But if you will speak properly the body is â—ot the instrument of the sense but the â—ense rather the bodies instrument for whether depends the body on the sense or â—his on the body the body can subsist without the sense not the sense without â—he body The whelp hath a body before â—he ninth day but not the sight because â—he corporeall organ of that sense is not till â—hen fitted for sight but to speak Philosoâ—hically the sense is the instrument of the whole compositum You cannot find in the braine the organ of â—he rationall soule which wee terme the feat of â—eason There is no reason why you â—hould seeing you confesse that this is a â—ensible argument of the soules inorganiâ—ie Shew me the seats of the Intellect and â—he Will and I will shew you the seat of Reason Though you can discover no more in 〈◊〉 mans brain then in the cranie of a beast yet mans braine differs specifically from that of â—he beast Now why we call the brainâ—â—he seat of reason is because the ratioâ—all soule makes use of the senses and â—he phantâ—sie which have their being in and their originall from the braine You find nothing in death able to daunt the courage of a man and you cannot highly love any that is affraid of it Then you would hardly love David that prayed against it and Ezechia that wept so bitterly when newes was brought to him of it Sure Christ as man was not quite exempt from the feare of it Hee often avoided it and wills his Disciples in persecution to flie from it The Apostle shewes that the Saints desire not to be unclothed but to be clothed upon There is something in it able to daunt the courage of man as it dissolves his fabrick of a wicked man as it is an introduction to eternall death of a Christian man as it is the fruit of Adams sinne and a part of that punishment laid on him and us all for sin Nullum animal ad vitam prodit sine metu mortis said hee who feared death as little as you And the greatest of all Philosophers not unfitly called it the most terrible of all terrible things The Philosophers Stone hath taught you that your immortall spirit or soule may â—ye obscure and sleep awhile within this house of flesh I am sure the Scripture teacheth you other Divinity to wit that the soule returnes to God that gave it Christ did not tell the penitent Thiefe that his soul should sleep in his house of flesh but that it should be with him in Paradise The soule of Lazarus was not left to sleep in that putrefied house of his flesh but was carried by the Angels into Abrahams bosome Saint Paul desired to be dissolved not to sleep in the grave but to be with Christ who will not leave the soules of his sons in that hell nor suffer them to see corruption whose comfort is that when this earthly tabernacle of their house shall be dissolved they have a building given them of God made without hands eternall in the Heavens You see then what a bad Schoole-master the Philosophers Stone is which hath taught so many to make shipwrack of their estates and you of the soules immortalitie You cannot dreame that there should be at the last day any such judiciall proceeding as the Scripture seemes to imply It seemes then that in your opinion the Scripture speaks here mystically but your bare word will not induce us to subscribe to your conceit being the whole Church from the beginning hath to this day beleeved that Christ shall in a judiciary way come as a Iudge and call all flesh before him and we shall stand all naked before his Tribunall and receive the sentence of life or death A mysticall and unknowne way of tryall will not stand so much with the honour of Christ as an open and visible that all may see and witnesse the justice of the Iudge First then observe we have the literall sense of the Scripture for our beliefe Secondly the consent of the Church Thirdly Reason for as the beginning of the world was so shall its consummation be that was not created in a mysterie as some have thought but really and visibly neither shall it be dissolved but after the same way it was created Fourthly it is fit that Christ who wâ—s not mystically but visibly and really judged by sinners should be the visible Judge of those his Judges and of all sinners therefore as the Apostles saw him ascend in glory not mystically so they shall see him with reall glory returne Fifthly this visible proceeding will be more satisfactory to the Saints who shall see their desire upon their enemies and vengeance really executed on those that afflicted them Sixthly and it will be more terrible to the wicked who have persecuted Christ in himselfe and in his members when they shall look on him whom they have pierced Seventhly if you thinke
retaine still in us till it be quite wasted and then there is no reparation so that the body is still the same whilst the soul is in it both in respect first of continuation secondly of the forme of man thirdly of the forme of mixtion fourthly of the solid homogeneall parts fifthly of all the heterogeneall sixthly of the radicall moisture and naturall heat so that if there be any deperdition it is in respect of the fluid parts only and that so slowly and insensibly that there is no reason why wee should thinke the body of an old man to be any other then what it was in child-hood and if it were not the same it could not be the fit subject of generation and corruption nutrition augmentation and alteration Lastly for his Similies they will not hold for a ship which is all new timbered though it be called the same in vulgar speech yet indeed is not the same for the forme which remaines is onely artificiall and accidentall which ought not to carry away the name of identity or diversity from the materialls which are substantiall Secondly the Thames is the same river now that heretofore not in respect of the water which is still flowing but in respect of the same springs that feed it the same channell that contains it and the same bankes that restraine it so that the Thames is still the same but the water without these other makes not the Thames neither is there any consequence from a fluid to a solid body Thirdly a glasse full of sea-water is the same glasse when it 's full and empty but the water is not the same which is taken out of divers parts of the sea I meane not the same individuall water though it be the same specificall to wit of the same sea no more then two branches lopt off from a tree are the same though the tree be the same Fourthly the soule of a newly dead man united to another body will not make it the same identicall body he lived with before his death for if the soule of Dives had entered into the scabby body of Iob or Lazarus had that been his indenticall body which hee left then that tongue of Iob or Lazarus which was must be tormented in flames and that tongue of Dives which was shall â—cape is this justice If the soule of Lazarus when it was foure dayes absent from â—he body had not returned to that body â—hat was his and which Christ raised but to the body of some other that had been doubtlesse no resurrection of Lazarus his body but a transmigration of Lazarus his soule In the Postscript Sir Kenelme doth not conceive grace to be a quality infused by God into the soule but a concatenation rather or complex of motives that encline a man to piety and set on foot by Gods grace and favour 'T is true wee are not justified by any inherent or infused quality in us which the Romanists call gratia gratis data for when the Scripture speaks of our justification it speaks of that grace which is set in opposition to workes not only such as may be done by a naturall man out of the light of reason but such as are called the gifts of Gods Spirit for Abraham was justified not by his workes but by faith and wee are justified by faith not by the workes of the Law If of grace then not of workes otherwise grace were not grace Faith there is 〈◊〉 taken for a quality but for the object aâ—prehended by faith which is Christ 〈◊〉 grace in the matter of Justification is takâ—â— for the free acceptation mercy and gooâ—nesse of God in Christ. By this grace wâ— are saved and this was given us before thâ— world was made therefore this grace caâ— signifie nothing inherent in us But if weâ— take the word Grace in a larger extent theâ— it signifieth every thing freely given foâ— gratia is from gratis so Nature it self the gifts of Nature are graces for we deserved them not Ex gratia nos fecit Deus 〈◊〉 ex gratia refecit So in a stricter sense thosâ— spirituall gifts of God which more neerlâ— cencerne our salvation are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graces in Scripture faith hope charity anâ— other Christian vertues are called graces yet they are qualities the gifts of prophecying teaching or evangelizing are qualities and yet are graces For to every one oâ— us is given grace according to the measure oâ— the gift of Christ. Eloquence is that grace which was diffused in Christs lips The Gospel is that grace under which wee are â—ot under the Law therefore though the â—â—ace by which we are justified is no quaâ—â—ty iâ—herent in us yet wee must not deny â—ut those graces by which wee are sanctiâ—ed are qualities But to say with Sir Keâ—elme that the accidents of misfortune the â—entlenesse and softnesse of nature the impreâ—editated chance of hearing a Sermon should â—ake up that which we call justifying grace â—or of this he speaketh is a harsh and danâ—erous phrase and contradictory to his â—wne position for what is gentlenesse and â—oftnesse of nature but qualities and yet â—ee will have them to make up that grace â—y which man is converted and so he will â—ave our conversion or justification to deâ—end on our selves And thus have I briefly pointed at the â—istakes of this noble and learned Knight â—hose worth and ingenuity is such that â—ee will not take it amisse in mee to vindiâ—ate the truth which is the thing I oneâ—y aime at The Moone hath her spots and â—he greatest men have their failings No man is free from errour in this life Truth could never yet be monopolized thâ— great Merchants of spirituall Babylon have not ingrossed it to themselves nor was it ever tyed to the Popes Keyes for all theiâ— brags The God of truth send us a time wherein mercy and truth may meet together righteousnesse and peace may kisse each other Amen FINIS â—his â—eface 〈◊〉 3. Sect â—ect 3. Sect. 〈◊〉 3. 〈◊〉 in 〈…〉 〈◊〉 6. Sect. 6 Sect. 6 â—ect 7. In Tâ—maeo Philebo in de ani c. 4. t. 66 Sect. ◠〈◊〉 7. 〈…〉 lib. â— cont 〈◊〉 c. 〈◊〉 9. Sect. Sect. 13 â—ect 16. 〈◊〉 16. Sect. Sect. Secâ— â—ect 20. Sect. 〈◊〉 1. de 〈◊〉 deâ—m Sect. 2 〈◊〉 21. â—ect 22. Sect. Sect. Mat 27.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 〈◊〉 27. 〈◊〉 27. Sect. 〈◊〉 33. 〈◊〉 33. Sect. 〈◊〉 Sect De ge animâ— c. 3. t. Meta lib. 4. Sect. â—ect 35. Sect. 〈◊〉 37. 〈◊〉 〈◊〉 38. Sect Sect. 〈◊〉 45. Secâ— Sect. 4 Tertâ— de aâ— cap. 5 Sect. 〈◊〉 49. â—pol 11. 〈◊〉 52. Sect. 5 Sect. 〈◊〉 2. Iuve l. 1. sa 〈◊〉 5. Sect. 〈◊〉 7. 〈◊〉 Sect. 〈◊〉 〈◊〉 8. 〈◊〉 9. Sect. ◠〈◊〉 〈◊〉 12. 3. Pag. 〈◊〉 21. 〈◊〉 22. Pag Pag. 3â— Isa. 4â— 22 23 Pag. 4 〈…〉 〈◊〉 43. Pag. 46 â—ag 46. Pag. 4 Pag. 4◠〈◊〉 51. 〈◊〉 78. 〈…〉 Paâ— 81 83 85 Phil. 21. Rom. â— Rom. â— Tim. â— â—ugust Ephes. â— 7 Psa. 4 5. â—ohn 1.
heresie of the Marcionites Basilidians and Valentinians whom Tertullian calls Partianos sententiae Sadducaeorum as acknowledging but halfe a resurrection Resurrectio dici non potest ubi non resurgit quod cecidit saith Gregory Secondly Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to transfigure or transforme our vile bodies in the resurrection but if the same numericall body rise not our resurrection will be a forming of a new body not a transforming of the old Or an assumption of a body rather then a resurrection Or if you please a Pythagoricall transanimation Thirdly the end why man was made or why his body was united to his soule was that both might enjoy God the chief beatitude but man should be frustrated of his end if the same body did not rise that was given him in the creation Fourthly if the essentiall forme of mans body was totally lost as the formes of other creatures are by corruption wee might have some reason to thinke that the body should not rise the same numerically which fell but mans soule which is his essentiall forme remains still the same therefore the body shall returne the same Fifthly though the childe begotten be not numerically the same with the parent begetting because the whole matter of the parent is not transfused into the childe yet in the resurrection the same numericall body shall returne that fell because the whole matter of it remaines Sixthly though the union of the body to the soule in the resurrection be not numerically the same action that was in generation yet the body shall be the same because the entity and unity of the body is not hindered by the multiplication or iteration of accidents such as union is Seventhly our resurrection shall bee conformable to Christs but he raised up the same numericall temple of his body which was destroyed as the same numericall body of Ionas was disgorged which was swallowed by the Whale Eighthly if in artificiall things the introduction of a new forme makes not the matter to be identically different from what it was much lesse can mans body be any other then what it was by introducting the same essentiall forme which was never lost though for a while separated Ninthly it stands with Gods justice and mans comfort that the same body which was the soules companion in tribulation should be also companion with it in glorie that the same body which was to the soule the organ of iniquity should be also the organ of paine and misery the same soules and bodies that run together in the same race let them weare the same crown and reigne together in the same glory Let the Baptist have the same head he lost and Bartholomew the same skin he parted with This was Iob's comfort on the dung-hill that though wormes destroy his body yet hee should see God in his flesh whom I my selfe saith he shall see and mine eyes shall behold and none other for mee though my reines are consumed within me His second mistake is That the forme not the matter gives numericall individuation to the body Is the dead body of an Ethiopian numerically the same with the dead bodie of a Scythian he will not say so then they are different bodies but by what the forme is gone is not then the difference in respect of the matter and accidents which remaine in the carkasse 'T is true that the chiefe cause of individuation is the forme in men yet not as it gives essence for so it makes the specificall union by which all men are one but as it gives existence to the matter which it terminates with quantitie and invests with other accidents which matter and accidents are the secondary cause of individuation but in dead bodies the forme of man being gone there remaines nothing but the form of a carkasse or the form of mixtion which determinating the matter of the carkasse with its accidents makes up the numericall individuation by which one carkasse is distinguished from another His third mistake That the matter without forme hath no actuall being The matter as it is a substance and hath entity as it is the other principle of generation and as it is the cause of motion it must needs have an actuall being or else it can be none of these it must be all one with privation if it have no actuall being 'T is true it hath not that measure of actuall being which it receives from the forme till the union and yet I see not how the matter is at any time without forme seeing it is never without privation which presupposeth a forme in the matter which is to be expelled for introduction of another His fourth mistake That identitie belongs not to the matter by it selfe So he may as well say that entity belongs not to the matter by it selfe for identity followes the entity as unity doth which is in a maner the same that identity he should have said that matter gives not identity to things neither genericall specificall nor numericall for such proceeds from the forme yet there can be neither of these identities without the matter for the conjunction of the forme with the matter makes identity and yet before the forme be united the particular parts of the matter have their particular identities and inclinations to such and such formes as mans seed to the forme of a man not of an horse an egge to the forme of a chick not of a man so after the soule is gone that identity remaines in the matter which was before to wit an inclination to that forme which once it had rather then to any other or rather then any other part of the matter can have to this forme His fifth mistake That the body of a man is not the same it was Philoâ—ophers say that the matter remaines after the forme is gone so that a dead body in respect of its matter is the same it was whilst the soule was in it If then the absence or change of the forme takes not away the identity of the matter much lesse can that identity of the body be gone whilst the soule remains in it They that bring markes and spots in their skins as Seleucus and Augustus did retaine them still untill their skin be consumed which shewes that the body is the same in infancie aâ—d old age If Ulysses had not brought home after his twenty years travell the same body he carried out his Nurse had not knowne him by his foot nor had his dogge fawned on him I know the common opinion is that the body is the same in respect of continuation and because it hath the same essentiall forme otherwise there is a continuall deperdition and reparation of the matter by nutrition and auction but I cannot find that there is any deperdition of the solid parts or any alteration in the heterogeneall but onely in the bloud and spirits or such fluid parts And doubtlesse the primogeneall or radicall humour which wee bring with us wee