An Introduction to the Teutonic Philosophy

AN INTRODUCTION TO THE TEVTONICK PHILOSOPHIE. Being A Determination concerning the Original of the Soul: vi[•] Whether it be immediately created GOD, and infus'd into the Body; or tranſmitted from the Parent.

By C. HOTHAM, one of the Fellows of Peter-Houſe.

At the cloſe of the Diſpute held in the publique Schooles of the Univerſity of Cambridge, at the Commencement, March 3. 1646.

Engliſhed by D.F.

LONDON: Printed by T.M. & A.C. for Nath. Brooks at the Angel in Corn-hill. 1650.

To the Author.

SIR,

TRanſlations are things very difficult, eſpecially where the Notion is uncouth: Yet hath this been my chief inducement to adventure upon this aſſay; my aim being to make the Notion familiar, by a tranſplanting into our Native ſoile. One thing I am happy in, that I have but one Judge, your ſelf; unto whoſe ſenſe if I have arrived, I have done well, and diſvalue the cenſure of the Critical world, as incompetent. But be the Author once dead, 'tis leſs dangerous to put to ſea in an egge-ſhel, then Tranſlate under the controll and ſubjection of the various ſtormy cenſures of each peeviſh fancy, when the deciſive Pole-ſtar is hid.

In the uncaſing your ſenſe from the Latine skin, I know you will think I have torne fleſh and all away. But I muſt therein be pardoned, becauſe ſome Expreſſions and Elegancies in it are ſo peeviſh, that they walk dull, heavy, and without grace, when ſtript of their native attire, except honoured with a coſtly circumſcription; in making of which according to my uſual botchery, I have ſometimes hid from your view their moſt comely parts. For in truth in is very hard to write good Engliſh; and few have attained its height in this laſt [•]rie of Books, but Mr. M[•]lton.

As to the matter and Author of the Teutonick Philoſophy, which you here abbreviate, though you know I alwayes affected it and him, yet durſt never ſaile into the Ocean of his vaſt Conceits with my little Scull; me thought the reading of him was like the ſtanding upon a precipice, or by a Canon ſhot off, the waft of them lickt up all my brains.

I confeſſe, your Introduction hath made me ſomething more ſteddy, and his Notions more familiar; and I have found ſome inkling of them in Scripture, ſo have ſhaken hands with leſſe ſuſpition.

But may nothing ever appear more glorious to any man, or fuller of light, then the ſweet, humble, contemned life of our Saviour! Its true, the ſacred Writ is not plentifull in delivering the naturall frame and principles of the Soul, though the value of it is ſufficiently laid open by the price payed for its redemption, and the Meſſenger ſent to ſeeke it: So that drop of knowledge may perhaps be reſerved to make up the full ſea promiſed theſe laſt times. In my opinion, whoever reades this Scheme of the Worlds creation, and birth of the Soul, may make excellent uſe of it, reviewing his noble deſcent from thoſe eternall Eſſences, and ſhame to bemire himſelfe in that ſwine-like refreſhment of wallowing in cold dirty mire.

Our noble Genealogy ſhould minde us of our Fathers houſe, make us weary of the tutelage under hairy Faunes and cloven-footed Satyres, the rulers and inſtructers of our diſſolute youth, and riper yeares (though clothed by Archimago in Angelick garment) whoſe ſpell I hope is neer an end, & put on thoughts of eſcape out of this beaſtial ſlavery, into the Kingdome prepared for us.

As for this little Determination, methinks I ſee the fate of it, that it will be thought a fitter Preface to Ovid's Metamorphoſes, then an Introduction to any thing that is ſerious: ſo rude and barbarous is the eſteem of vulgar men, of any thing beyond their capacity.

Give me leave to ſet forth this one Paradoxe: That the nearer any book or Notion approacheth the Truth, the eaſiler and with more applauſe it may be contradicted, becauſe that in all conteſt the Vulgar being Judge, (by vulgar I mean the wiſeones of the world) the appeal is either to Reaſon, or Senſe, which are but the rulers and guides of the night, dim lights, ſet up far diſtant from Truths ſtately manſion, to lead poor groping ſouls in this worlds affairs. The bringing of Truth to their teſt, is like gold to a candle-light, in which all the impoſtures that can be named may be hid, maugre its diſcovery. No, it's a due temper of the Soule that muſt give light to ſuch diſquiſitions; which only harboureth, acknowledgeth, judgeth, and receives that ſpriteful vivacious eſſence of Truth. When the law of God hath rub'd off all the ſcales of the Serpent from our eyes, then ſhall we ſee and judge. He that doth my words, (ſaith our Saviour) ſhall know whether I ſpeak of the truth.

Ceaſe ſhining, O ye Sun and Moon, and thou Eternal Archetype of all light! Vain mortal men have with the ſteele and flint of a Major and Minor Propoſition ſtruck out a fire and light directive of you all: This dark lanthorn of a Syllogiſtical deduction, is made paramount to all; all elſe dim tapers, that are not mov'd in its Ecliptick.

This ſeems harſh; but yet if well obſerved, is a Gangrene ſpread through all Chriſtian religion. I will not ſay it, but it may be it is true, that the rigid addiction to this foundation hath nicknam'd many holy truths, and men, that believe God yet to be alive & ſpeak, and that he hath not forſaken his Scepter, devolved all the rule of Orphan mankinde to this dangerous vertible principle.

But may that State ever proſper, whoſe wiſe hands mould a generous freedome productive of noble conceits, dreſſing a fit Stage for our Saviours ſecond coming; who, ſhould he come as formerly in ſubmiſſion to mans power, would be found in the inquiſition or under the laſh of ſome dire Decree; ſo all-comprehenſive and omniſcient is every preſent age of all truth, dividing it from falſhood to a haire in their grave Councels; with penalty of huc uſque & non ultra.

But to return to my Paradox: Eliſha's ſervant having no other comfort then what humane reaſon afforded, bemoans his maſters certain ruine by the hand of the Aſſyrians; The Prophet opens his eyes, he ſees help enough: certainly this was no conjuring trick, nor prophetick viſion, but what was reall, though the ſervant ſaw it not before.

But had now ſome great Philoſopher and maſter of reaſon, been ſtanding by, and a diſpute inſtituted betwixt him and the Prophet, concerning the Hoſt and the Chariots, the Townſemen of Dothan being Judges, had it not been eaſie to have made the Prophet ſeem a foole, and the people believe his eyes chim'd? He might have askt where the Hoſt was; and when the Prophet had deſign'd the place, the Philoſopher taking with him a competent number of the by-ſtanders, might have gone and ſtood in the ſame place, and ſung his triumphal ſong: Non dantur duo corpora in eodem loco, nec penetratio dimenſionum; ergò deceptus es: with many ſuch fine devices; and have tript up the poor Prophets credit, with acclamation of the people. And ſuch is and will be the fate of all deep Diſcoveries, and high Repreſentations, brought before that ignorant Tribunal of Senſe and Vulgar reaſon.

But I am out of my way: Be the Author what he will, or his ſucceſſe; or yours the Propoſer: ſeeing my ignorance hath ſet me far out of the reach of ſuch high things, I ſhall content my ſelf with an uſuall effect of admiraton, ſilence; rather then approve, or diſapprove: And wiſh the world would make uſe of that excellent rule of Saint. Auſtin, Ʋt tamdiu verſemur in diligenti conſideratione quod legitur, uſque dum ad regnum charitatis interpretatio perducatur. However, may Gods bleſſing water the deſires of every heart that is zealous for good, and the advancement of Gods kingdome in individuis. For fruitleſſe are the hopes, and the labour vain of all that will build living houſes of dead ſtones: but give the ſtones once life, and they will creep into a building: Sympathy and union are the convertible effects of life. Therefore let all wiſe men ſtand ſtill at Perez-Ʋzzah, and conſider.

Sir, I have now in ſome meaſure ſatisfied the engagement laid upon me, with many others, in your unlocking the door to theſe Myſteries, by ſetting it yet wider open for all Engliſh-men that pleaſe to enter and ſatisfie their curioſity: If you accept my paines, I am reingaged, and muſt remain

Yours obliged, Ʋnus ex multis.

To the Right Worthy, the Vice-Chancellour, and the Honourable Univerſity of Cambridge.

Be health and happineſſe.

THat I have made bold to take up again, and revive with your honourable Patronage this ſmall work, by this time well nigh dead and buried, expoſing it to publique view; we hope, will by you be eſteemed neither unbeſeeming your honour, nor beneath our duty.

Your noble favor and patience, whoſe ſweet company carried me on with pleaſure through the burdens of that office you were once pleaſed to honor me with, and which cheared the delivery of theſe rugged Notions, ſets me in the debt of infinite obligations; which till I can diſcharge, be pleas'd to accept this ſcroll of paper as a Bond.

And truly, while I was thus meditateing thankfulneſſe; the report, that theſe eſſayes, and my ſelf were by ſome adjudged both hereticall, added vigour to my firſt reſolution; ſeeing I muſt needs eſteem their opinion, onely a defect of memory and advertency, whom that I might fully ſatisfie with all well-meaning men, I have ſet Pen to Paper, and publiſhed them in the ſame dreſſe my memory did then ſuggeſt them to my tongue.

Now, of the matter let the learned judge: For what concernes my ſelfe, I wonder thoſe good men did not perceive, Firſt, That I ſet before them anothers Philoſophy, not mine owne; Secondly, That my ſelfe likewiſe ſtood aloofe from peremptory aſſent to ſome of thoſe things that were delivered; Thirdly, wellknowing in what uneven way I travelled, nor ſufficiently confiding in the ſupport of mine owne judgement, I begged, and I hope obtained pardon of all mine errours; which leſt I ſhould faile of in the publication, I have adjoyned the Epilogue then uſed, which I doubt not but will be ſucceſſefull to both.

And certainly if pardon belong to any, it is to the ſilent, ſolemn Sceptick, whoſe opinions are not brought forth as the onely heires-male to all humane aſſent, invading the worlds freedom with fire, faggot, and thunder.

And may I be in the bed-route of thoſe Seekers, that diſtruſting the known and experienced deceits of their owne reaſon, walk unfetterr'd in the queſt of truth, with an eaſie ſuſpitious gate, not hunting thoſe poore ſoules with Dogge and Speare, whoſe dimme ſight hath led them into deſert and unbeaten paths.

Certainly, more ſoules have crept to the throne of Wiſdome; with the thin-ſpun clew of Right-opinion, then ere have drawne her downe with the ſtiffe cart-rope of irreſragable Syllogiſmes.

This ſuppoſed certain ſcience of what is good and right, believe me, (O you noble Athenians) is the true ignis fatuus, whoſe ſmal glimmering expires in palpable darkneſſe.

Would you ſaile in the Philoſophers Ocean; know that two Ilands there are of exceeding danger, yet built upon and inhabited, and defended, as part of the main continent of Truth: The firſt is called, I believe as the Church believeth. Happy men, whom ſo eaſie labour hath ſet on the ſhore of wiſdome! And happy that narrow point, that hath devoured ſo large a circumference! The other is called, Whatſoever the Church believes, that will not I believe. And here they think they are ſafe: Theſe, if all the old Hereſies were tranſlated into the Churches Canon; they would leave them, and embrace our relinquiſh' t faith, crying it up as their great Diana.

Both theſe rocks I have alwayes ſtudiouſly avoided: The Decrees of the Church, that is, (if I may ſpeak freely) the prevailing part of the preſent Age, were never my Hercules his pillars, that I thought it unlawfull to look beyond them. I have often read and ſmil'd, and ſmiled and read Mirandula, Gaſſendus, and other famous wits of the latter Age, delivering their choice notions diametrically oppoſite to the decrees of that Age, with this civil complement, Of ſubmiſſion to the Church of Rome, (which it ſeems) diſproves not a reputed Hereſie, ſo ſhe wait upon her in the garb of an handmaid.

Notwithſtanding, though I doe not adore the unanimous conſent of good and pious men; yet I receive it with much reverence, eſpecially in a ſacred matters 'tis neither my fetter, nor my ſcandal.

I profeſſe, I am not of thoſe that think the myſteries of Religion may be rudely unraveled, or its publique Profeſſors beſpatter'd with every Parrots tongue; for mine own particular, the ſtudies of the divineſt Philoſophy have ſuckt me in from my childe-hood; and for ſuch an one, I never eſteem'd it unlawfull, or diſapproved by any ſober man, modeſtly to to diſpute, and diſcuſſe even the higheſt matters, eſpecially in a learned Auditory.

As for theſe notions with which you are preſented, you have them not from me as Sibilline Oracles, ſuch as I either know or fully believe to be true, nor perhaps ever ſhall, till convinced with the ſame light that illuminated the Divine Author: however let them ſit among Probables, till He come that ſhall come.

I deny not but that much may be objected againſt them, and that not eaſily anſwered; but 'twill befit him that undertakes this taske, likewiſe to ſet forth another ſcheme of the infinite Eternity, and delineation of the Ʋniverſe, in which is no contradictory inconſonancy, and neerlier agreeing with the ancienteſt Philoſophy and ſacred Scripture.

I ſpeake plainly what I at this preſent thinke.

Whatſoever the Thrice-great Hermes deliver'd as Oracles from his Propheticall Tripos, or Pythagoras ſpake by authority, or Socrates debated, or Ariſtotle affirmed; yea, whatever divine Plato propheſied, or Plotinus proved; this, and all this, or a far higher and profounder Philoſophy is (I think) contained in the Teutonicks writings. And if there be any friendly medium which can poſſibly reconcile thoſe ancient differences between the Nobler Wiſdom which hath fixt her Palace in Holy writ, and her ſtubborn hand-maid, Naturall Reaſon; this happy marriage of the Spirit and the Soul, this wonderfull concent of diſcords in one harmony, we owe in great meaſure to Teutonicus his skill.

Onely let not the non or miſunderſtanding even of the moſt rationall Reader (if not a little ſublim'd above the ſphere of common reaſon) be imputed as a fault to this elevated Philoſopher, no more then 'twas to the divine Plotine, whoſe higheſt notions many even of his owne School, after much ſtudy, were not able to reach.

And with this proviſo, I doubt not but the height of what I here promiſe, will be abundantly performed by the Authors Book of the Three Principles, which as I am informed is now at Schoole, and will in few moneths be taught our language.^[1] In the mean time may your noble favour accept my poor pains in taking off the dark ſtyle of the Authors magick language from theſe abſtruſe Notions, attiring them in a garbe as ſutable to the common eye, as their ſtrange proportion would be are.

And you the renowned Youth of both the Schools, the darlings of your times, whoſe learning, modeſty, and piety, miraculouſly unproportioned to your Age, will be an enſample to future generations; it was for your cauſe chiefly, that for one night or two, I bade ſweet ſleep and eaſe adieu (both at other times very acceptable) that under the protection of the ſilent Moon, I might lead you into the inmoſt receſſes of the more ſacred Philoſophy: To you my deareſt fellow-ſtudents (your high merit challenging no leſſe) is this Enchiridion principally dedicated.

Had I found your minds and manners diſingenuous, and uncivil, I had ſufficient proviſion of Entelechia's and Haecceities proportionable to ſuch ruſtick diſpoſitions; but the ſweet unſpotted humane Genius which I have experienced to be in you, made me, as for my choiſeſt Friends, broach this my beſt veſſel of Divine Nectar; which

Enjoy, and Farewell.

The Queſtions then propounded by the ſeverall Diſputants, were theſe.

The Soule brings no Species with it into the Body.

The Worlds Creation may be known by the light of Nature.

The Will diſobeying an erroneous Ʋnderſtanding, ſins.

The laſt Queſtion was by one of the PROCTORS then Reſpondent, thus freely ſtated.

The two Opinions; the firſt affirming the Soules traduction from the Parent; the later, That 'tis created by GOD out of nothing; are either of them probable.

The MODERATOR, having given the Diſputants their Quietus eſt, determined as followeth.

To his moſt entire and highly [•]ſteem'd Friend: The Authors anſwer, concerning the obſcurity of the Teutonick Phlioſophy.

ERRATA.

Preface. page 2. for honoured, read humour'd. [••]ſtle pag. 5. read diſapproves. pag. 7. dele this [〈◊〉].

In the Determination, Pag. 12. read, and that it jointly ſignifieth the [〈◊〉]. pag. 40. read cals. pag. 67. read fragrant. [•]oft, hand.

To his worthily honoured and deare friend Maſter Charles Hotham, upon the obſcureneſſe of the Teutonick Philoſophy deſcribed by him.

H. More.

NO Knowlege in the world hath more attendant difficulties, then that of our ſelvs; Thoſe ſlie ſpirituall Eſſences being too ſubtile for the Senſes anatomy. Hence is it, that both Philoſophers and Divines, in their dark conteſts, have as yet fill'd the world onely with doubts concerning the Original of the humane and immortal Soule, and its conjunction with the mortal Body.

The variety of diſſenting opinions (to ſpeak in a Phyſical ſenſe) comes little ſhort of infinitude▪ Nor is there ſcarce that conſiderable part of Natures large circumference to be ramed, which hath not been thought a worthy material, by ſome tume-ſick brain, to be carved out into a Soule.

But I will not trouble you with a Relation of the many ſeveral gueſſes of doting Antiquity; ſome of which, to our preſent Age, will ſeem to be dreams and fancies riſen from the groſſe vapours of over-fed bodies.

The more ſelect are theſe five, which I ſhall ſet down in order.

The firſt is attributed to the ancient Phyſician Galen, (with whom I believe the Sadduces agree) who (it ſeems aiming to bring ſoul as wel as body within the dominion of his Profeſſion) affirms that the ſoul, as of men, ſo of bruit beaſts, is a meer due temper or active ſpirit ariſing from the commixture of Elements and Humours, and mortal, with their diſſolution.

The ſecond is, of certain ancient Arabians, and of our modern Cardane; which is, That all Particular ſoules are but the emanation of the Univerſal ſoule of the world; or rather, that there are no particular ſoules at all, but that the Univerſal Spirit neceſſarily enacts all matter duly prepared for life; which it can no more ſubſtract from it, then the Sun can bridle its beames, or divert its light from rendring a perſpicuous body tranſlucid.

Theſe two opinions are maintained either by Epicures, or as the Apoſtle calls them, men without God in the world; the folly of which, not onely our Religion, but the joint-conſent of the wiſer Heathens hath rejected.

The third is that of the Platonicks, who affirm the Earth on which we now live, not to be our native ſoile; and the Bodies which we weare, to be fetters of our ſlavery, enſignes and badges of our tranſgreſſion, to which our ſoules are confin'd for offences committed of old againſt their Creatour: That being all of them created by God in an equal and immaculate eſtate, of rare perfection, the fountain & firmament of which being coaduntion with the will of God, they fell to their own will, and by that meanes were caſt out from the preſence of God, and confin'd to this world; in which, if under the dire School-miſtreſſe of miſeries, inconſtancies, miſchances, mortalities, they learned to reſeek that Eternal Immoveable, they are by the mercy of God reaſſumed into their own Country, being unchained from the gally of the Body.

This opinion is maintained by Hermes, Plato, Iamblichus, Plotinus, and by the whole School of the myſtical Philoſophy, and as I gueſſe, believed by moſt of the ancient and late Jewes, and in our Chriſtian Schools by the famous Origen.

Notwithſtanding, ſome of that way do in this differ from the generality, That they ſuppoſe all the legion of ſouls were not partakers in the tranſgreſſion, but are ſome in every Age ſent down into undefiled bodies by divine diſpenſation, as guardians, inſtructers, and promoters of the captived ſoules into their ancient inheritance and loſt freedome. But that thoſe ſoules whom the hard apprentiſhip and ſervitude under things mortal, finite, empty, dark, could not ſtirre to a deſire and preparation to things eternal, immenſe, and infinite; thoſe are either winnowed over again in humane bodies, or deſcend into irrationality, and are clothed with bodies ſuitable to their groveling minds, and after fall down into plants, till at laſt they vaniſh into their firſt nothing.

But ſurely this opinion, notwithſtanding its glorious deduction, and that it hath ſpirit and light in it beſeeming thoſe Heroick wits that brought it forth; yet to us Chriſtians that have freed our underſtandings by a voluntary captivity to Sacred Writ, which delivereth to us mans firſt creation, his fall, and the contagion on his whole progenie; Adde alſo the bodies reſurrection, its union again with the ſoule, and everlaſting puniſhment in hell-fire for the wicked: Theſe, I ſay, being conſidered to be in an exact oppoſition, we will without further examination bury it with honour, as the beſt and nobleſt Eſſay natural man hath attained unto.

The fourth is maintained by the greateſt part of the Divines in Chriſtendome, and is, That the ſoule of man, immediately upon the compleating of all the parts of the body, at leaſt thoſe of abſolute uſe, is created of nothing, and in the inſtant of creation infus'd into the body.

The fifth, ſeems to be the opinion of the learned Reſpondent, yet without any impetuous diſapprobation of the former; with whom many famons Wits of this Age do concurre, nor doth it want ſome approbation from reputed Antiquity. And thus they deliver it: That the humane ſoul of the Infant hath its original from the Parents ſeed.

Now which of theſe be trucſt, no demonſtrable Reaſon hath yet decided. At this preſent time with the favour of the Noble Auditors, we ſhall caſt anchor upon neither, but in a free diſcuſſion ſound each its bottome.

The grounds they build upon are taken either from the ſacred Scriptures, or principles of Philoſophy: the latter I ſhall omit, as having cleerly been diſcuſs'd by the acuteneſſe and judgment of the late Diſputants; and for the authorities taken from Sacred writ, I ſhall weigh them in the balance of theſe two ſmall Concluſions.

Firſt, that nothing is either ſo peremptorily or plainly delivered in Sacred writ, in determination of either opinion, that it excludes the queſtion from all further debate, or renders the favourers of either opinion Heretical or unbelieving.

Secondly, that all the places of Scripture ingenuouſly compared together, give more ſtrong evidence and authority to the maintainers of the Soules derivation from the loines of the Parent, then to thoſe that affirm that God is immediately aſſiſtant to the production of every Individuall.

Theſe two concluſions I ſhall joyntly proſecute.

Object. 1.] That then which meets us in the firſt place, viz. That in the beginning of the Worlds creation, we finde the Earth and Water made the firſt Mother and Nurſe of all inferiour living ſoules, by the commanding word of the Almighty; but God himſelf declared the Father of mans ſoule, in giving him life by the divine efflux of his breath.

Anſ. 1.] This, if urged for the firſt fountain of mans ſoule, hath ſome weight in it; but no deductive evidence to exempt the humane off-ſpring from ſelf-multiplication or ſeed in it ſelf, with which God endued all kindes of life beſides; nay, rather it is from the Epilogue of the Creation otherwiſe evident, [Increaſe and multiply] under which command Adam and his Conſort were expreſſely included; and in the proceſſe of the ſtory, it is declared, Adam did fulfill that command, and begot a Son in his own Image; and afterwards ſeventie Soules are ſaid to have iſſued out of Jacobs loins.

But I am not ignorant, that the word Soule in Scripture, is of very ambiguous interpretation; nor is alwayes ſignificant of that ſuperiour part, of which the queſtion is ſtated: but is ſometimes uſed for fleſh and body, as in the 21. of Leviticus, [He ſhall not come at a dead ſoule,] (ſo runs the Original expreſſion) yet moſt generally it denoteth the Soule and its affections, or the intire perſon made up of the ſoule and body jointly: but that in this place it only ſignifieth the Soule, I am hence convinced.

In the compariſon and prelation of Chriſts Prieſthood before the Levitical, the Apoſtles proofs are thus; that Levi in Abraham's loins paid tithes to Melchiſedeck. If here the ſoule of Levi be not jointly meant, the argument deſtroyes it ſelf: for the body likewiſe of Chriſt was in Abraham's loins, and paid tithes to Melchiſedeck, whereby the preheminence would ceaſe; and as for conviction from the argument, the two Prieſthoods remain ſtill in equall honour.

But I return whence I ſtraied. God in the beginning, is ſuppoſed by an immediate preſence to have applyed himſelf not onely to the framing of mans ſoule, but the kneading of his body too: but ſince that time, it is confeſſed, he hath delivered the worke of the body to mediate inſtruments. How invalid therefore is that argument of Gods immediate aſſiſtance to the framing of the original piece, to evince ſo cloſe an aſſiſting to the production of al ſucceſſive ſouls?

The Earth likewiſe in the beginning brought forth every Beaſt and Plant; the Water, Fiſh, and Fowl: but now both Earth and water have ceaſed teeming, and the whole Creation moves into infinite particulars, by the inexhauſtible force of multiplication infuſed into the Earth's and Waters firſt fry, by God Almighty. Be it therefore far from us, to think that the manner and circumſt[•]nces of the firſt Creation ſhould be the perpetuall mode of all future production of ſoules; affixing ſterility, that curſe of Gods creatures, to the divine off-ſpring; and not rather think that the divine iſſue of Gods mouth was as full of radiant life, and as throughly furniſht with poſſibilities of propagation into thouſands of thouſands in its own kinde, as that childe of the droſſie Earth, the Brutall ſpirit, is fruitfull in his kinde:

But they ſay, that by many places of Scripture it is evident that God yet attendeth the noble work of creation of Soules; as in that place, [The Soules would faile before me, that I have made:] and that other; [Who formeth the ſpirit of man in him] with that of Eliphaz, [The breath of the Almighty enlivened me.]

To theſe the maintainers of Traduction anſwer with much eaſe and ſatisfaction; That all theſe places argue no other then the fatherly care and providence of Gods intent over man, as our Saviour expreſſes it, more then Sparrows: his more carefull preſidence over the nativities and production of men then beaſts; and this not over their ſoul only, for which thoſe places are urged, but over their bodies alſo; as in the 33. Pſalm, (if the infuſiats will grant us but an equall latitude with them of interpreting) [framing ſeverally one by one the hearts of them,] the like of wch expreſſion is not through out concerning the Soule: and that of Job, [Thou haſt powred me out like Milke, and crudled me like Cheeſe. Thou haſt cloathed me with skin and fleſh, and haſt fenced me with bones and ſinewes] Now if the mention of Gods immediate workmanſhip of each particular body, hath no force of argument to affirm that they have no relation of a plenary Son-ſhip to the naturall viſible Parent; neither doe all thoſe other of the Soule.

Ob. 3. & 4.] But there remain Scriptur[•]s of more and greater force, in which God is ſet forth as the authour and maker of the Soule, in a peculiar and diſtinct manner from the body, where he is called [the Father of ſpirits] and in Eccleſiaſtes, where the body is ſaid to [return to the Earth from whence it came, and the ſpirit to God that gave it.]

Anſ. ad 3.] For the firſt Scripture, if no Goſpel had been, nor our Saviours diſpute with Nicodemus recorded by Holy writ, wherein that deep point of Regeneration is opened, and the relation of our ſoul's ſon-ſhip to God, that Scripture had had ſome difficulty in it: but our ſecond birth is there clearly intended, in which ſenſe God is frequenlty called our Father, we his Sons, a new creature, born not of fleſh and blood, or by mans carnall affection, but by the will of God: and me thinks, that from theſe very Scriptures wee may elicite no contemptible deduction in favour of the Souls proceſſe from the viſible Parent; arguing, That the ſubject of generation and regeneration being the ſame, it is true Logick, if we ſay, Becauſe regenerate, therefore firſt generated.

The other place of Eccleſiaſtes I confeſs is ſomthing more ſtringent, and all the knots not eaſily looſed by the Propounders of it: For if the ſoul be there underſtood, the ſoules of wicked men ſhall go thither whence all Scripture hath debarr'd them. But it will be ſaid (without violence to Scripture) that all ſouls return to God, ſeated in his ſeveral thrones of judgment and mercy; to Gods love, or wrath; yet both to God.

Anſ. ad 4.] What the return of the ſoul to God is, with the manner of it, I ſhall at this preſent make no curious diſquiſition: But as to the purpoſe why this place is urged, I propoſe this more genuine interpretation. [The ſpirit ſhall return to him that gave it] (that is) to the firſt Author of that divine particle of breath inſpired to our firſt Father. And that this place relates to the firſt original of mans ſoule, and not all ſucceeding, that place in Zachary makes it very evident, where the efformation of the humane ſpirit is joined with the coagulation of the earth, and expanſion of the heavens. [Thus ſaith the Lord which ſtretcheth forth the heavens, and layeth the foundation of the earth, and formeth the ſpirit of man within him.]

And in this very ſenſe we are frequently called in Holy Writ duſt and aſhes; and yet from Adam untill this time, fleſh hath begot fleſh.

Therefore the application muſt neceſſarily be, either to the ultimate terme of reſolution, or firſt matter of our bodies exiſtence.

There remains one place of Scripture, which is the ſword and ſpeare of thoſe that defend the continued creation of ſouls: and it is in the 21. of Exod. v. 22. the Septuagint render the place thus: [If a man ſmite a woman, and the fruit come from her unfaſhioned, the ſmiter ſhall onely undergoe ſuch a mulct as the womans huſband ſhall ſet down: but if it come from her formed, ſoule ſhall be required for ſoule.

Hence (ſay they) it is evident, that the ſoul comes not into the body, till it have forme and faſhion befitting ſuch a gueſt, and therefore not tranſmitted from the Parent, but firſt created, and then infuſed.

But certainly that argument bears neither weapon of offence nor defence: For be the ſoule either Gods immediate offſpring, or iſſue of an inferiour agent; maintain but no actual exiſtence before the completion of at leaſt the vital parts, the crime of murder ariſeth equally from both opinions.

Some, to fill up the number, are pleaſed further to argue, Gods being yet buſied in the creation of ſoules; from thoſe words of Chriſt related by St. John; [My Father worketh hitherto, and I work.] But to this I muſt needs anſwer, That theſe men, certainly, (except they take for granted, that God ſate idle till he rouſed himſelf up to the creation of the world) intend only by this reaſoning to make the Reader ſport: yet if any will moroſely exact another anſwer, take this further reply, extremely well proportioned to the rudeneſſe of the Argument.

God doth as yet operate by his cooperating concourſe with the creatures, according to their ſeverall natures.

Thus far haue Authorities of Holy Writ been examined: one Argument remains thought unexplicable, drawn jointly from Philoſophy and Divinity, by the Patrons of the Soules infuſion: And this it is.

Obj. 6.] If the ſoul be a naturall proceed, then either from the paternal or maternal ſeed, or both jointly. The mothers ſolely all reject: If only the fathers, it had been as good man had been alone: If both, then is the ſoule a compound, diviſible, mortal: beſides, if either both, or the paternal ſolely, from whence ſhall Chriſts ſoul be derived, who had no mortal father; And then by what rules of the Traduciaries Philoſophy ſhall we call Chriſt true man?

But let us retort this argument, and ſo we ſhall ſoon finde that it hath more noiſe then force: change but the term of Body for Soule, and I ſhall point the argument, as ſharp for our own purpoſe.

The body of man is either of paternal or maternal ſeed, or of both: none entitles the Mother ſolely; if onely the Father, or or both, whence was Chriſts body, who had no humane Father; or, how is he truly man? So the infuſiaſts muſt either leave this argument, or let the Body alſo partake in their high priviledge of immediate creation.

But as to thoſe things which concern the Perſon of Chriſt, the Scripture poſeth mankinde with an explanation of his generation: His Birth, Life and Death, being a ſucceſſive miracle, A God born, a man not begotten, a Virgin-Mother, the God of Life himſelf ſuffering death. Theſe are horrid ſpectres to humane reaſon, and ſilences that god of mankinde, amongſt the reſt of the Heathen Oracles.

All which conſidered, though they are a ſufficient confutation of the laſt recited argument, and exempt his birth from the Laws of inferiour creatures: yet to make the buſines more perſpicuous, I ſhall propoſe theſe three things.

Firſt, Though we determine that all Soules have a naturall production; yet we may, without any inconſiſtence, exempt the firſt and ſecond Adam: nor let any man wonder, that we here ſlip the cover from Prince Arthur's Shield; ſince Gigantick inſtances are introduced, to over-rule the ordinary meaſures and proportions of the propagation of man-kinde.

Secondly, We affirm, that if Souls be proceeds from viſible agents, no valid objection hinders us from determining the original ſolely from the Fathers ſeed; yet with this conceſſion, that the concourſe of the woman is of abſolute neceſſity to elicite from man the vital ferment, and to ſubſtantiate it into viſible exiſtence; which otherwiſe would participate of the lot of the three miſcarrying handfuls of ſeed, mentioned by our Saviour, that brought no fruit to perfection: Adding further, That the mother is not much more aſſiſtant to the production of living Souls, then the great Beldame Tellus (Mid-wit't by the Horns of Aries) is to her numerous progeny of Vegetatives.

Thirdly, For thoſe Bug-bears of Diviſibility and Mortality, that would haunt the poor Soul, if the father and mother were joint Parents of it; that cauſeth to ſound reaſon no matter of fear, ſo long as we free them from the power of any natural agent to reduce that poſſibility into act, ſubmitting it onely to the benigne ſtrength of Gods omnipotency.

Thus farre in favour of Traduction is ſufficient: One word concerning Creation of the Soule: for, when, what a Soule is, and what Creation is, is well underſtood, The night is paſt, and the day will appear.

'Tis therefore carefully to be obſerved, that in every creature partaking of that which we properly call Intellect, whether Man or Angel, there are three eſſentiall parts; Spirit, Soul and Body; the diſtinction of which might evidently be made appear, by reaſon and ſacred Philoſophy, if we were not pin-folded within ſet limits of time.

By the Spirit, here, I underſtand not that common tye of the Body and the Soul; but the ſupreme region of man, or that divine principle, by the mediation of which we have fellowſhip with God: nor by the Body, that unprofitable carcaſſe, but a concrete notion of the groſs ſpirits of ſenſe and vegetation. And by the Soule, (if we we may ſpeak as things are) I underſtand that middle Eſſence, placed betwixt that heavenly, and that brutal ſpirit: but in this preſent controverſie, the word Soule comprehends a Hotch-potch of all theſe; and all that is purely oppoſed to the Body, is in this controverſie caled Soul.

As for the notion of Creation, that which the Schoolmen and their followers obtrude upon us, [viz. that 'tis a framing of ſomething out of nothing] wants both truth and reaſon to ſupport it; for the word [〈 in non-Latin alphabet 〉] in the original tongue and holy writ, from whence the word Creation was firſt taken up, hath no ſuch ſignification; but perpetually eternall; to wit, God, and the great deep; that is to ſay, an infinite immeaſurable ſpace, in every imaginable point whereof dwelt the whole Deity.

Secondly, This Deep, or more truly called ſpace-infinite, in all dimenſions, is not purely nothing; ſeeing two points divers from each other, might in it be aſſigned, in which God was able to create ſo many worlds; and a line extended from the one to the other would a be meaſure of the diſtance of one from the other: and although this ſpace be not quantity particularly determinate; yet ſeeing that of two lines drawn in it, that is to be ſaid the longer, that takes up more parts of this Deep: from hence it may challenge all the denominations of quantity and dimenſion.

Thirdly, Although that this bottomleſſe Immenſurable partake (next under God) moſt highly of the reality of being, yet is it not God himſelf, becauſe its diviſibility and ſeverall other properties are diametrically oppoſite to the many attributes of the perfect Divine life and eſſence; And therefore in an apt ſignification it may be termed the Body of the Deity, or more fitly, the eternal habitation of the Godhead.

Fourthly, To this Deep or Abyſſe may be attributed all what the Philoſophers aſcribe to their Materia Prima, to wit, that it is neither quid, quantum, nor quale; to wit, none of theſe in a definite eſſence or tircumſcrib'd figure or ſhape, but interminately all. The meaning of which is, That the narrow ſpeech and expreſſions of mankind, with which they meaſure out and circumſcribe their finite eſſences, applied to this Infinite, are too narrow, nay contradictory in the enunciation of it, and extend onely to declaration of a negative glimpſe of its unimaginable vaſtneſſe. Yet foure properties are eſpecially aſſign'd to this Abyſſe.

• 1. Deſire and inclination to corporeity, or a force contracting, crudling and conſtringing.
• 2. Contrary to this, a force impetuouſly reſiſting coagulation.
• 3. From the joynt ſtrife of theſe, ariſeth a ſpirit of anguiſh, gnawing the bowels of the firſt matter.
• 4. A great burning or pitchy dark fire.

Of all theſe properties of the eternall Abyſſe, I can with eaſe make a viſible reſemblance, in the conflict of Mettals, with Waters corroſive, eſpecially in the diſſolution of Iron with the oyle of Vitriol, or in the coagulation of the oyle of Vitriol by Iron; for the worke is one and the ſame.

Here, upon the inſtant of the infuſion of the oyle, the coagulative ſpirit of Mars and Venus, begins to worke to a ſweet embracement of each other, and marriage into one body; but almoſt in the very ſame moment, ariſeth another furious force impatient of this union and incorporation, ejecting both water and oyle with ſudden violence over the brim of the higheſt Cucurbit; and from this conflict of the conſtrictive power with the contrary ſpirit, a third force ariſeth, which grates thoſe hard filings of Iron into a ſoft and tender Chryſtal; and fourthly, followeth that darke fire without chearing light, yet ſenſible by the adventurous hand of him that dares touch the glaſſe.

Whoſoever ſhall curiouſly behold this combate, may well perceive the hideous ſtormes of the vaſt Ocean, depainted to the moſt exact poſſibility of ſo ſmall an Epitome, and ſmelling thoſe rancid fumes diſperſed throughout the roome (ſuch as are ſaid in the Apocalypſe to aſcend from the bottomleſſe pit) belcht out from this whirpoole, I believe he ſhall need no further illuſtration of the Poets Tartarus, or the Chriſtians Hell; having with ſome difficulty eſcaped ſtifling, with overlooking this ſo welllimb'd a Breviate. And to declare my thoughts plainly, I account that part of this great Abyſſe from whence God ſhall retire himſelfe within his own Center, to be truly Hell; but do not believe, that before the fall of Lucifer it did break forth into its helliſh actuality, but was ſo becalm'd by the benigne effluence of the all-preſent Deity, that it greatly further'd the manifeſtation of the eternal Godhead.

Fifthly; Out of the friendly wreſtling of the beams flowing from the Center of the Deity, and the properties of the eternal Immenſe or Abyſſe, there ariſeth (let the Reader underſtand that our expreſſions deſignative of a time, muſt be underſtood from all eternity) a majeſtatick light filling all this infinite ſpace; A ſlight reſemblance of which we may perceive in our fire; which when it hath digeſted the darkneſſe of its nouriſhment, triumphs in a radiant flame, having wrought through the clung priſon of dark matter.

This light, or at leaſt its vital and chearing rayes breathing a ſweet gale through the circuit of the infinite Abyſſe, the holy Scripture, eſpecially the Apocryphal book of Solomon called by the name of Wiſdome.

Sixthly; Hence it may truly be affirmed, that there was from all eternity, is, and ſhall be a divine World, whoſe omnipreſent Center is the Eternall Unity, whoſe body and ſoule is the Abyſſe, and its ſpirit is the divine Wiſdome it ſelf, born of God the everlaſting Father, and of its mother the Abyſſe; by which name I underſtand not any of the Divine Attributes, but a certain Eſſence on all parts eternal, living, intelligent, inferior only in dignity to the eternal Unity, from whence this divine world hath all its ornament and variety, and in which as in a glaſſe God hath from all eternity had a lively and moſt delightful proſpect of his own lovely viſage, and incomprehenſible beauty.

And now I deſire the Auditors would attend whither all theſe notions carry them. We have hitherto explained the firſt two Principles only: by the firſt, I underſtand the eternall Abyſſe; by the ſecond, the Wiſdome, ſuch as we have clearly deſcribed.

From theſe two principles it pleaſed the higheſt Creator, after infinite revolutions of Eternity, to create another world, to wit, the Angelical, diſtinguiſhed into three Regions, like a neſt of ſpheres, whoſe inhabitants were Angels, ſevered into three Hierarchies. The middle, and fulleſt of Light which is now our World, was the habitation of Lucifer and his Angels; whoſe Souls and Bodies, as likewiſe of all other Angels, were from the Abyſſe; their Spirit, from the fruitfull womb of the Eternal Wiſdome.

This Lucifer, beautifulleſt of all the reſt, and who reſembled (after whoſe Image, its like, he was made) the Son of God, with his Legions: contemning the Milk of Gods divine Breaſt, which was ordained to be the food and ſupport of his ſpirit; by an enormous appetite looked downward, for the ſuſtenance of his life, to the menſtruous efflux of the Nurſe and Mother of his two inferiour Principles, whereby his minde and will was choaked, and his Angelick wings lim'd in unproportionable mire. By this means, the Spirit of Wiſdome, whoſe ſweet rayes before had temper'd the bitter corroſions of the foure properties of the Matrix, being ſtifled and extinct, the ſore-recited properties of the Abyſſe budded forth and flouriſhed in their naturall vigour, by whoſe dark and filthy fumes thoſe proud Spirits being intoxicated, fell then, and ſtill fall, (being in a bottomleſſe) into this following irrecoverable condition.

Firſt, A deſire to appropriate the beauty of all the other Hierarchies; yea, of the whole Deity to themſelves. This arieth from the contractive and coagulative power of the Abyſſe.

Secondly, To aſpire beyond the limits of the whole Creation; and to erect themſelves a Throne in the Higheſt, whereby they might ſubject God and all their fellow-creatures to a footſtoole of their feet.

This deſire began from the ſecond Property, which violently reſiſts Coagulation or Confinement, and whoſe motions are alwaies from the Center to the Circumference; for they ſcorned to be pin-folded within the created Spheres, but would make themſelves in all points equall to the immenſe and infinite Creator.

Thirdly, When this violent riſing received a check by the limits wherein God had ſet all created Being; there aroſe from the aforenam'd Properties, a ſpirit of anguiſh and envy, gnawing it ſelf.

Fourthly, and laſtly, broke forth that ſmoldering heat of darke fire; whoſe proud force filled all their Region with flames and ſmoak, and ſulphurous tempeſt.

And here you may ſee the firſt originall of ſinne, and Hell-fire; eſpecially thoſe foure Baſes, or corner-ſtones upon which 'tis founded; Covetouſnes, Pride, Envy, and Wrath; For from theſe apoſtate Souls the ſpirit had retired to its manſion. God had withdrawn drawn himſelf to his own Center; the Wiſdomes ſweet light becalm'd the raging Deep, or properties of the Abyſſe, no more: and what now remains, but that theſe unhappy branches fallen from that communion with the Divine ſtock, continue in their own ſphere, the eternal fewel of the fire themſelves have kindled.

And now at laſt, not without much toile under the difficulty of expreſſing theſe unheard of Notions, we are arriv'd at a known Land, deſcrib'd ofold by the Poets, to wit, the Chaos; the ancienteſt terme from whence they deduce all their ſtory: really, no figment, but a true adumbration of the topſie-turvie Regiment of Rebellious Lucifer in this mundane ſpace, before this new Creation. And we may well ſuppoſe, th[•]t by the ſtrength of this venome, (the fel force of which we feel in our ſelves) the other Hierarchies had ſoon been infected, had not Gods ſeaſonable right arme check't this magick vapour.

For the Eternal Father, unwilling that ſo large a ſpace, deſtined above the reſt for a ſeat of glory, ſhould eternally be bereft of his good influence; and himſelf fruſtrate of his bountifull purpoſe to communicate happineſſe to ſo many creatures on this ſtage, applied himſelf by his powerfull word to appeaſe theſe tumults, (that is) created this ſenſible World out of that diſordered heap.

And firſt of all, He digeſted thoſe particles or atoms of craſs matter (congealed by the conſtringing force of the Abyſſe) into one body, or (if we may ſpeak with the Copernicans) into ſeverall opake ſpheres, ſeparating them from the fluid matter: and this is called in Scripture, the Creation of Heaven & Earth. Then proceeding, he gathered the darkneſſe which was diſperſt through the whole Luciferian region, together with its Author, into a narrow compaſſe, framing thereof a ſtiffe dungeon for a receptacle of their all-comprehending Pride. And this in Scripture is called the Creation of Light, and the work of the firſt day. And this was the firſt victory over Lucifer.

It would take up too much time to recite all the degrees of conqueſt: but it is moſt cleare by the ſeries of divine ſtory, that the holy Spirit of God deſiſted not from his conflict with this Chaos, before it had perfected an abſolute victory, and overcome all the enflamed dark matter, captivating it to ſome peculiar uſe ſubſervient to the neceſſities or ornament of this world, the temple and habitation of mankind.

And it is worthy our obſervation, that God, after the perfection of every dayes work, did with the whole Quire of Angels ſing a triumphant ſong over the ſpoils of repulſed Hell; of which himſelfe beares witneſſe in the book of Job. And it is probable that the Seventh day being the utter ſubduing of the Luciferian tyrannie, rendred that day a day of ſongs and jubilation to all created beings. And although what I am about to ſay, will be received with deriſion; yet I ſhall utter my thoughts with freedome, to wit, That the 148. Pſalm, and the 104. were in the ſeventh day, that great day of triumph, (and perhaps in all ſucceeding Sabbaths) carol'd out by the Angels, and afterwards dictated to the holy Prophets, that Gods will might be done on earth, as it is in heaven. But if the naming of Iſrael, and other expreſſions of the like nature in theſe Pſalms, ſhould be to any man an occaſion of the diſreliſh of this opinion; Let that man know, that there was an Iſrael in Heaven, before Jacob was borne; and a Tabernacle, from whence Moſes-his was copied out: And who-ſo reads the Song of the Angels at our Saviour Chriſts birth, and compares it with Davids Pſalms, he will judge them both compoſed for one Quire, and ſent down from thence to be learnt by thoſe holy ſouls which ſhal be thought worthy to aſſiſt that Muſick.

But this is but a Notion en paſſant: I return to the matter in hand You had before a delineation of the two firſt Principles: and now out of what hath been laſt delivered, you may frame to your ſelves a definition of the third Principle.

For under that name I comprehend the Spirit, and Body, yea the whole Compages of this our late created ſenſible world. And now as I conceive, it ſufficiently appeareth, that Creation was not out of nothing; and you likewiſe underſtand what I mean by the Three Principles; the firſt and ſecond of which, namely the Abyſſe, and the Wiſedome, are on all parts eternal, and all things proceeding from them are finally eternal and immortal; but what proceeds or is created out of the third Principle, is as it ſelf, frail and mortal

That I may therefore touch the matter at laſt, at which all theſe Notions are levelled.

After the region of Lucifer was again made habitable, and he relegated into ſublunary darknes; it ſeemed good to the Creatour to create in his place another Hierarch, who with his numerous progenie might people this Region, the dominion and poſſeſſion whereof, the former by his tranſgreſſion had forfeited. And that was Adam; who though in reference to the predominant part of his compoſition, he he called Earth of Earth, yet it is very probable that every one of the Elements yielded of its fineſt parts, to the compoſure of ſo goodly a Fabrick.

But whether in the begining, his body were ſo groſſe & dark, ſuch as we now weare, or rather ſuch as we hope for in the Reſurrection, I am not yet ſatisfied with my ſelf.

But concerning theſe myſteries, with the ſleep of Adam, and formation of Eve, they concern not the matter in hand.

Into this body of Adam, perfect in all parts, God breathed the breath of life; by which breath, if we ingenuouſly compare Scriptures, we muſt neceſſarily underſtand the threefold life iſſuing from the three forementioned Principles; to wit, The life of the Spirit, from the Wiſdome; the life of the Soule, from the Abyſſe; the life of the Body, from the Mundane ſpirit: by the mediation of all which, he is enabled to communicate with all the three Worlds. And although the life of the Spirit did (according to Gods juſt commination) fall aſleep in Adam; yea ſo deep aſleep, that (he being in truth dead as to that ſpirit, and it as to him) it is in Scripture called death; yet did it not utterly periſh, but is together with the body and ſoules conveyed from our firſt parents into their poſterity; aſleep ſtill, except it be revived and reenlivened in that great myſterious work of the Regeneration, after the conſumation of which we are able by its miniſtry to ſearch the hidden things of the Deity. For as being carried in the chariot of the Worlds ſpirit with the five attendant Senſes, we view all its frame, and know its motions: ſo by our Soul we have a proſpect into the eternal Abyſſe; and by the Spirit, into the magick glaſſe of the Wiſdom and depth of the Deity: and herein is our dignity above the brute beaſts, whoſe compoſition participates onely of the laſt principle; we, beſides that, of the firſt and ſecond.

But if any man wonder that three ſuch noble and ſpiritual Eſſences ſhould croud themſelvs up into ſo mean and contemptible a vehicle, and not preſſe into freedome; let that man likewiſe conſider and begin firſt to wonder, that ſuch a ſpiritual and vivacious eſſence as the Soul is by all ſuppoſed to be, ſhould be coop'd in ſo pervious a cask as the Body is; and know, that that full-grown bulk is as unproportionable to her greatnes, as this contemptible Epitome. And let this be a further anſwer: That the Spirit which outſtretched the branches of the muſtard-tree that our Saviour ſpeaks of, in which the fowls of the aire made their neſts, ſate with as much elbow-room in that ſmalleſt of ſeeds from whence that greateſt ſprung.

Further more they affirm, that this threefold life is not yet actually and viſibly exiſtent, no more then the body, ſuch as it appears afterwards in all its dimenſions; but that therein are three roots of ſubſtances lodged, which in proceſſe of time bud forth together with the Body into a th[•]e fold life: where if any dark impervious matter hinder their joint progreſſe, each retires to its mother-Ocean from whence it iſſued.

Theſe things premiſed, and well weighed, it will not be difficult to determine either of the Creation or Traduction of Soules; when the terme and manner of both, well underſtood, differ in no real concernment. For ſeeing we have proved that Creation neither is, nor ever was from nothing; I underſtand not why we may not affirm, that both Body and Soul were and are created by God, but of matter derived from the Parents: But the Soul, not of that viſible and ſenſible, which the obtuſe beams of our Senſes can penetrate, but ſuch as diſappears from all material anatomy. Yet if any man ſhall think that theſe opinions in this are ſtil at odds, in that an immediate creation and infuſion of the ſoul is maintained by the one; The other builds it by the ſame hand, but mediately and of ſecondary materials:

This difference too will be eaſily reconciled: for we affirm (and doubt not to an unbiaſs'd judgment to prove it) that both our bodies and ſoules do yet as immediately proceed from God as that of our firſt father Adam. A great illuſtration of the matter in hand, is that viſion of Ezekiel, of the dry bones timbred into bodies, and inſpired with life. It is in the 37. Chapter of Ezekiel, from the firſt to the eleventh verſe.

• 1. The hand of the Lord was upon me, and carried me out in the ſpirit of the Lord, and ſet me down in the midſt of the valley, which was fill of bones.
• 2. And cauſed me to paſſe by them ro[•]nd about, end behold there were very many in the open valley, and lo they were very dry.
• 3. And he ſaid unto me, Son of man, can theſe bones live? And I anſwered, O Lord God thou knoweſt.
• 4. Again he ſaid unto me, Prophecie upon theſe dry bones, and ſay unto them, O ye dry bones heare the word of the Lord.
• 5. Thus ſaith the Lord God unto theſe bones, behold I will cauſe breath to enter into you, and you ſhall live.
• 6. And I will lay ſinewes upon you, and will bring up fleſh upon you, and cover you with skin, and pul breath in you, and ye ſhall live, and ye ſhall know that I am the Lord.
• 7. So I prophecied as I was commanded; and as I prophecied, there was a noiſe, and behold a ſhaking, and the bones came together bone to his bone.
• 8. And when I beheld, lo the ſinewes and the fleſh came up upon them, and the skin covered them above, but there was no breath in them.
• 9. Then ſaid he unto me, Propheſie unto the wind, propheſie ſon of man, and ſay to the wind, Thus ſaith the Lord God, come from the four winds, ô breath, and breath upon theſe ſlain that they may live.
• 10. So I prophe ied as he commanded me, and the breath came into them, and they lived and ſtood upon their feet an exceeding great Army.

In this Viſion is ſhadowed forth (though the primary ſcope was a thing different from both) not onely the Reſurrection, but the Creation alſo; though I conceive that the life of the Third Principle only activated theſe bones, which (the Viſion ended) returned to its fountain: and as God out of them did create living men, and breathed into them the breath of life by the miniſtration of the wind, and not his own mouth; ſo in the relation of the firſt forming of Adam, the Scripture puts Gods actions in the garment and poſture of humane, deſcending to our mean capacities, expreſſing Gods actions like ours: Not that it is to be imagined he ſtood over like a man tempering his clay, or kneading a piece of dough; into which being ſhaped into a humane figure, he ſhould in a poſture ridiculous for us to fancy, breathe life into his noſtrils; but 'tis rather probable, that as man by the mediation of the Microcoſmick ſpirit inhabiting the ſeed caſt into the womb generates his like; ſo (God in like manner ordaining it) the Earth impregnated by the ſpirit of this world lodged in the vehicle of the Elements and influences of the Stars, brought forth a quinteſſence, which, nouriſhed in the womb of ſome dark cave, grew in few houres to the perfect dimenſions of a body: then, a ſpirit or wind blown from the lungs of the threefold World, animated its compleated members, whereby at laſt the man broke through the dark entrails of the Earth, as a chicken its ſhel, or an infant the wombe of its mother.

And I doubt not at all, but that if ſome young Scripling, unbiaſs'd by any forme or principle, had been an eye-witneſſe of Adam's birth, he would have deem'd him a meer ſon of the Earth, as not being able to reach that inviſible Principle, that moves the groſſe matter, and is the original of life.

Since then, to affirm Adam to be created by God and inſpired by him, and withall to be framed out of the duſt and animated by the wind, are no repugnancies; and what ſeems to us, or is recorded to be done by the mediation of viſible Agents, is but Gods inward power diſguiſed in a cloud:

We conclude, That the Soule's Traduction from the Parents, and its Creation by God; are not onely either of them probable, but both true.

Notwithſtanding. If we will ſpeak in the dialect of Angels (which the Scripture often uſeth) we affirm they are created of GOD: If with the tongues of men, They are an off-ſpring of their Fathers loines.

ANd now at laſt (moſt worthy VICE CHANCELLOR, with the reſt of this grave Aſſembly, and hopeful Youth) having ſailed over this ſturdy ſea of Diſputation, touching by the way at ſeveral ſhores of the Intellectual world, and diſcovering many unknown Regions of the Soule; our ſhip is at laſt entred its wiſhed haven, torne and weather-beaten, yet ſafemoor'd upon the Jetty of your favour.

And if as yet your benummed thighs are not crampt in your uneaſeful ſeat; If ſleep, the harbinger of the approaching evening, have not ſet his leaden paw upon your eye-lids: We muſt be thankful to your vivid patience, that hath with ſo much ſpirit attended our droning words.

Theſe heavenly Dainties that have been by your Servants in this dayes Exerciſe preſented unto you, according to our mean poverty, in a Woodden Diſh; be pleaſed to pardon, and guild with your divine acceptance.

One thing only remains to be further deſired: That theſe pregnant Young-men (who have to day adorned this Philoſophick Scene with the flagrant flowers of their Wits) together with thoſe graver men, who have done far above the reach of my praiſe, may have their deſerved applauſe and thanks diſtributed by your hands; My ſelf, in the ſenſe of my failings, kneeling under the ſame for my pardon; that if any error which may have overſlipt my h[••]dleſſe tongue, have diſpleaſed you, you may be appeaſed by this ſubmiſſion.

So ſhall the gentle gale of your clemencie tranſmit a new Soule into my overwearied and fainting Spirits.

This ſhall be my ſecond birthday; and the native characters of your favour, no ſtupifying ſtreames of oblivion ſhall be able to blot out,

And laſtly, 'twill appear more clear then by natures noon-day-light, That all this Dayes performance hath received its life and acceptation, not from the poverty of our merit, but from the royal Mine of your Candor.

Theſe things if (which I doubt not) I ſhall be ſo happy as to obtain, then I who was the firſt that bid you welcome to this place, ſhall with the ſame cheirfulneſſe bid this Honourable Aſſembly the laſt Farewell.

FINIS.

Imprimatur,

J. Downame.