A Treatise of Original Sin, Part 2 · Chapter 24
CHAP. XXIV.
That the Soul is neither by Eduction or Traduction, but by Introduction or immediate Infuſion, proved by Texts of Scripture.
SECT. I.
BUt whatſoever learned men have thought therein, we may ſay, That it is againſt Scripture and true reaſon, that the ſoul is either by Eduction or Traduction, but by Introduction, or immediate Infuſion, and that by God himſelf: And I ſhall inſtance in ſome Texts of Scripture, to which, though they give exceptions, yet (I ſuppoſe the Truth ſtands immoveable, neither do you think this work needleſs, for it's worth the while, if there were no other uſe, but to informe you againſt a dangerous ſect, that are called Mortaliſts, who hold the ſoul is nothing but the temperament of the body, and that it is mortal, to which abominable opinion the Socinians alſo do ſtrongly incline.
The firſt Text to prove the Creation of the ſoul, ſhall be from Eccl. 12. 7. Then ſhall duſt returne to the earth as it was, and the ſpirit ſhall returne to God who gave it. This ſeemeth to be very clear, for he ſpeaketh of every man that dieth, he conſiders the two eſſential parts of man, his body, which he calleth duſt, becauſe it was made of duſt, and then his ſoul, which he cals a ſpirit, becauſe of its ſimple and incorporeal nature, again, which ſtrengthens the Argument, he compareth theſe two in their contrary or divers originals, The body returneth to the earth, the Spirit unto God that gave it.
Though we would think this might ſatisfie, yet Auſtin of old, and thoſe that are Traducians, they ſay, God indeed giveth the ſoul by propagation, as well as by Creation; God giveth two wayes, by Creation, or by Propagation, as ſaith Auſtin. God is ſaid, 1 Cor. 15. 38. to give every ſeveral grain its body, yet it is by ſeminal propagation, and God is often in the Scripture ſaid, to give us our eyes, and our ears, and our bodies, yet they are by natural generation; or if this will not ſerve, then they ſay, This is true onelyonly of Adam, not his poſterity, becauſe Adam's body was only made of the duſt, not ours; and God did breath a ſoul into him at firſt.
But every one may ſee theſe are weak exceptions, as for the later, it's plain, he doth not ſpeak of Adam, but every man that dieth; For having adviſed the young man to improve his youth for God, he tels him, old-age is coming, and then death, then ſhall he return, How can this be applied to Adam, who had returned to the earth many hundreds of years before that was ſpoken? And whereas it is ſaid, That only Adam's body was made of duſt. The anſwer is eaſie, That though our bodies be of fleſh and bone immediately, yet the remote principle is duſt, and therefore Abraham, though his body was not made as Adams, yet he ſaid, … was but duſt and aſhes. Thus this Text ſtands firm for the immediate Creation of the ſoul. Though (let me by the way give you rightly to underſtand that later clauſe) The ſpirit returneth to him that gave it; The meaning is not, as if the ſoul of every man was ſaved, but that it goeth into the hands of God, as a Judge to diſpoſe of it, according to what hath been done in the fleſh; As for the next exception, that will be anſwered in the following Argument; only in the general this may be ſaid, That if God gave the ſoul onelyonly mediately by propagation, then the body might be ſaid to return to him, as well as the ſoul.
SECT. II.
WE will proceed to a ſecond, and that is from Zech. 12. 1. The Lord which ſtretcheth forth the Heavens, and layeth the foundation of the earth, and formeth the ſpirit of man within him. Here we ſee the Lords power deſcribed by a three-fold effect, the making of the Heavens, the laying of the earths foundation, and making the ſpirit of man; Now it is plain, that the two former were by Gods immediate Creation, therefore the later muſt be: So that the Context doth evidently ſhew, That Gods making of the ſoul of a man within him, is no leſſe wonderfull then the making Heaven and earth. This Text was alſo of old agitated by Auſtin in this controverſie, and to anſwer it, he runneth to his old refuge of forming a thing immediately, and by natural propagation: God is not to be excluded (ſaith he) from having a ſpecial hand in giving being to the ſoul, yet it doth not follow, that therefore it muſt be by creation out of nothing. To this purpoſe they bring that of Job, Chap. 10. 10, 11. where Job attributeth the making and forming of his body to God, Haſt thou not poured me out like milk, &c? Thou haſt cloathed me with skin and fleſh. So Pſal. 139. 13, 14, 15. where David acknowledgeth the wonderfull wiſdom and power of God, in making his body, Then haſt curiouſly wrought me; As the curious needle-woman doth ſome choice piece; now we cannot from hence prove, that therefore the body is of God by immediate Creation.
But this cannot weaken the Text, for we told you, That the Argument is not meerly from that expreſſing of forming the ſpirit of man within him, but from the upper two Attributes. Beſides the Scripture tels us plainly of what materials the body is formed of, whereas they who hold the propagation of the ſoul, are extreamly ſtreightned and difficultated to ſay, what the ſoul is made of; They ſay, it is not ex animâ, but ab animâ. not of the ſoul, but from the ſoul of the Parent, but then are divided amongſt themſelves when they go to explicate, how the ſoul hath its being if not from Creation. Some ſay, it hath its being by a corporal ſeminal manner, but then it muſt be a body, which Auſtin would conſtantly deny, for he diſſents from Tertullian in that, though both held the natural Traduction of the ſoul, Auſtin I mean only ſuppoſitively, but Tertullian poſitively, yet he profeſſeth his diſſent from Tertullian, who made it a body. This therefore being thought abſurd, others they tell us of an incorporeal and immaterial ſeed from the ſoul of the Parents, which cauſeth the ſoul of the child. To this purpoſe Tertullian in his book de animâ, diſtinguiſheth of ſemen animale, which cometh from the ſoul, and ſemen corporeum, which cometh from the body. But this may eaſily be judged as abſurd as the former: If therefore the Scripture, when it ſpeaketh of the forming of mans ſpirit within him, had diſcovered the materials of which it is formed, as well as when it ſpeaketh of the forming of the body, there would have been ſome pretence for the Argument. But calling it a ſpirit, and as you ſee in the Text, comparing the forming of it with the making of the Heavens and the Earth, this makes the creation of the ſoul more than probable. Tarnavius the Lutheran would likewiſe avoid this place (Comment. in loc.) by ſaying the Hebrew word Jahac doth moſt commonly ſignifie, not an immediate creation out of nothing, for ſo the Hebrew word Barah doth for the moſt, but a mediate out of ſome prejacent matter, yet indiſpoſed; but this Rule being not univerſal, it hath no ſtrength in it. Beſides, the Hebrew word is in the Preſent tenſe, who formeth, ſo that it cannot relate to the making of Adam's ſoul at firſt. Indeed the fore-named Tarnavius doth from the participle Benani draw an Argument againſt us, ſaying, It doth not alwayes ſignifie actum ſecundum, but habitum and potentiam, and ſo maketh the ſenſe to be God, who hath this power immediately to create the ſoul, if he will; but all will confeſs this to be forced; That is more conſiderable, when he ſaith, As God in ſtretching out the Heavens, and laying the foundation of the earth, is not thereby declared to create new Heavens, and a new earth every day; ſo neither is it neceſſary that he ſhould create ſouls daily, but conſerve the order appointed, as he doth, about the Heavens. The Anſwer is eaſie, therefore do the words relate to the Creation at firſt with the conſervation of them, becauſe new Heavens and new earths are not every day made; but both they and we do acknowledge new ſouls are every day produced, as often as a man is born, and God at firſt making Adam's ſoul by breathing into it, the ſame order is ſtill to be conſerved.
This Text thus cleared, we may adde as proofs alſo of the like kind, Iſa. 42. 5. Though Auſtin thought by ſpirit there, might be meant the ſanctifying Spirit of God; But that hath no probability. Pſal. 33. 15. the Pſalmiſt ſaith, God hath faſhioned the hearts of men alike, or wholly throughout; By which is meant the ſoul of a man in all its thoughts and workings, becauſe the ſoul puts forth its vital actions in the heart. That alſo is remarkable, which yet I find not mentioned by any in this Controverſie, Jer. 38. 16. where Zedekiah maketh an oath to Jeremiah, that he will not kill him, after this manner, Thus ſaith the Lord, who made us this ſoul, not this body, but this ſoul, (he putteth that into the oath,) intimating what an heavy ſinne it would be to kill a man that is innocent, ſeeing he hath his ſoul from God. I ſhall mention but one Text more, and that is in the New Teſtament, which ſeemeth clearly to demonſtrate the creation of the ſoul, Heb. 12 9. We have had fathers of our fleſh that corrected us, &c. Shall we not much rather be in ſubjection to the Father of Spirits? I think this Text may put us out of all doubt, God is oppoſed as a Father to our natural parents; God is called a Father of Spirits, natural parents father of our fleſh: Now if our ſouls did come from our parents, they might be called fathers of our ſpirits, as well as of our fleſh: The Apoſtles Argument would have no force, if the Creation of the ſoul by God alone, and the generation of the fleſh only by natural parents be not aſſerted: Thus Numb. 16. 20. as alſo Chap. 27. 16. God is there ſtyled, The God of the ſpirit of all fleſh, in a peculiar manner. It may be wondered, that though Auſtin buſied himſelf ſo much in finding out of this Truth, diligently attending to the Scripture, yet he never mentioned this place. Certainly, this Text might have removed his doubt, and made him wholly poſitive in affirming the creation of the ſoul.
That which I find later Writers reply to it, is, That God is called the Father of Spirits in reſpect of Regeneration, becauſe he ſanctifieth and maketh holy.
But the oppoſition to our fathers of the fleſh, evidently confuteth this; and withall they can never ſhew, that God is called a Father of Spirits, or a God of Spirits, but in reſpect of Creation, not Regeneration. It is true, the word ſpirit may ſometimes be uſed for a man as regenerate, as fleſh is for a man wholly corrupt; but they can never ſhew that the word ſpirits in the plural number is taken for men regenerate.
Vſe. Of Exhortation, To quicken up your attention to this Truth, do not think this is unprofitable and uſeleſſe, that this Queſtion is like thoſe of which Paul complaineth, ſome doted, fooliſh and endleſſe; No, it is very profitable, for in knowing the original of thy ſoul, how it cometh even from God himſelf, may it not ſhame thee to make thy ſelf like a beaſt, as if thou hadſt no better ſoul then they have? Prophaneneſſe and ſottiſh ignorance do greatly oppoſe the nature of thy ſoul. Why do men ſay in effect, Let us eat and drink, for to morrow we ſhall die, but as if they and beaſts were all alike? And why is it that you ſee ſo many have no underſtanding, but that they are like the horſe and the mule? Why doth the Scripture compare wicked men to ſo many kind of beaſts, but becauſe they live, as if God had put no rational ſoul into them? That though in the making of their bodies they differ from beaſts, yet in their ſouls they do greatly agree.
SECT. III.
THus you ſee we are examining, Whether that Doctrine of the Propagation of ſouls from parents, be a ſure foundation to build upon, in clearing the conveyance of original ſinne to Adam's poſterity; And we have evidently proved, That the ſoul hath its immediate creation from God; So that to runne to the Sanctuary of the Souls Traduction, would be to implore a dangerous errour to aſſiſt the Truth; As God needeth not a lie, ſo neither doth his Truth any error. And indeed, Although I ſhall not call the Doctrine of the Creation of the ſoul, an article of faith, becauſe ſo many learned men have heſitated therein; So that it would be an high breach of charity to commaculate ſuch with the note of hereſie, yet we may with Hierom call it, Eccleſiaſticum dogma, a Doctrine that the moſt Orthodox have alwayes received; So that the contrary opinion ſeemeth to be abſurd, as Whitaker well ſaith. Although Vorſtius would make this diſpute to be meerly philoſophical, in his Antibellarm.
Having therefore laid down thoſe Texts, which are a ſure pillar of this Truth, we ſhall adde ſome further reaſons, and then make uſe of this point, which is very fruitfull.
SECT. IV.
Arguments from Scripture to prove the Souls Creation.
THe firſt Reaſon, which may appear in the defence of the Souls immediate Creation from God, is, From the hiſtorical Narration, which Moſes makes of the beginning and original of Adam's ſoul: For as God when he was to create man, did it in a more tranſcendent and glorious way, then when he made beaſts, or the other creatures; For then he ſaid, Let there be light, and, Let the waters bring forth abundantly the moving creatures, that have life, Gen. 1. 20. And ſo, Let the earth bring forth the living creatures, the beaſts after their kind; But when he comes to make man, then the expreſſion is altered, Let us make man in our Image; and Gen. 2. 7. where we have the manner of the execution of this counſel, it is ſaid, He formed the body of Adam out of the duſt of the earth, and breathed into his noſtrils the breath of life; No ſuch thing was done to other creatures: So that you ſee Adam's ſoul was from God immediately, though his body was from the earth; This breathing of life into Adam, was infuſing of the rational ſoul. Some Ancients thought, that it was the beſtowing of the holy Ghoſt upon Adam, and that he had his rational ſoul before; They compare it with Chriſts breathing on his Diſciples, whereby was communicated the holy Ghoſt. Now it is plain, they had their rational ſouls before.
This is vain, becauſe by the breathing of this life, it's ſaid, Adam became a living ſoul, ſo that he was but a dead lump of earth (as it were) before; And indeed this Text is ſo clear, that I know none of the Adverſaries to the ſouls immediate Creation do deny it: Now then, If the ſoul of Adam was by creation, Is it not probable that all other ſouls were in the like manner? What a great diſproportion would there be between Adam and us, if his ſoul was by creation, and ours by generation? Some have queſtioned, Whether it would not make a ſpecifical difference between Adam and us? But that is not to be affirmed; For Chriſt as man was of the ſame ſpecies with other men, though his Conception and Nativity were miraculous: But the Argument from the Creation of Adam's ſoul, to the Creation of ours, though it be not cogent, yet it maketh it more then probable, becauſe God at firſt did appoint that order, which afterwards was to continue; So he appointed the animate creatures, to multiply in their way, making their bodies and forms to be educed out of the power of the matter, (as Philoſophers expreſſe it, though very obſcurely,) but he did not do ſo with Adam's ſoul; Can we think that our ſouls are leſſe glorious and precious before God (I mean as meet creatures) then Adam's was? It is true, There was a neceſſity that Adam's body ſhould be otherwiſe made then ours, becauſe he was the firſt Parent, and ſo he could not be bygeneration; Thus the other living creatures they had their bodies at firſt out of the earth, or out of the water, not by generation, as afterwards; Thus for the body there was a neceſſity, but then for the ſoul there was none at all; Why might not Adam's ſoul have been with his body out of the prejacent matter, as well as it was with other living creatures? But becauſe the ſoul of man is of an higher nature coming from God alone: This Argument will appear in further ſtrength, if you conſider that Eve, though ſhe was made in ſuch an extraordinary manner out of Adam, yet ſhe had not her ſoul from him, but her body only; For when he awakened, ſee what he ſaith, This is bone of my bone, and fleſh of my fleſh; He doth not ſay, This is ſoul of my ſoul, and yet as Auſtin in this matter, though doubting, doth well argue, That if Eve had had her ſoul from Adam, Quid charius potuit dicere (ſaith he) This would have been a more indeared and affectionate expreſſion, to have called her ſoul of his ſoul, then fleſh of his fleſh. It is true, ſome ſay, it is a ſynecdochical ſpeech, By fleſh (they ſay) is meant whole Eve, her whole perſon ſoul and body; but that is eaſier ſaid than proved; No doubt if it had been ſo, Adam would have expreſſed it, as being a manifeſtation of greater unity, then what was in the body only: If you ſay, But why is it not ſaid then, that God created Eve's ſoul, as well as Adam's? If God had ſo immediately breathed a ſoul into her, would not the Scripture have mentioned it? No, that is not neceſſary, it's enough, that we read what God did to Adam about his ſoul; and the Scripture ſaith, Geneſ. 1. 27. God created man in his Image male and female created he them. Thus you ſee they were both, as in reſpect of Gods Image made alike: So Chap. 5. 2. Male and female created he them, and called their name Adam; And thus much for the firſt Reaſon.
The ſecond is more cogent, and that is taken from the ſoul of Chriſt, If Chriſt had his ſoul by creation, then we had ours alſo; The conſequence is clear, becauſe Chriſt is ſaid to be like us in all things, ſinne onelyonly excepted; Hence it is, that he alſo would have aſſumed our humane Nature in an ordinary way of generation, but that it could not be without ſinne; If then Chriſt became like us in all things, wherein ſin was not neceſſarily adherent, then if he had his ſoul by immediate Creation we had ours alſo.
This Argument doth divide the Adverſaries to the Creation of the ſoul; For ſome ſay, Chriſt had not his ſoul by immediate Creation, no more then we, but from his mother: But the moſt wary will not ſay ſo: Auſtin in this controverſie doth alwaies except Chriſts ſoul, and indeed there is this Argument which may nforce us to it, taken from the compariſon that the Apoſtle maketh between Levi and Chriſt, affirming Levi did pay tythes in Abraham's loynes, but not Chriſt, Heb. 7. 9. Now if Chriſt was every way in Abraham's loynes, as Levi was, then muſt Chriſt have paid tythes in Abraham, as well as Levi, and ſo the Apoſtles Argument would be without any force.
But it may be (and indeed it is urged by Auſtin and others,) This will prove Levi's ſoul to have been in Abraham, elſe Levi could not have been ſaid to have paid tythes in him, but as becauſe Chriſts ſoul was not in Abraham originally, therefore he did not pay tith, ſo neither might Levi
To this therefore the ſolid Anſwer is, That the reaſon why Chriſt did not pay tythes in Abraham, in the Apoſtles ſence, was not becauſe his ſoul was immediately from God, for ſo alſo was Levi's, but becauſe Chriſt was of Abraham only, Quoad corpulentam ſubſtantiam, not ſeminatam rationem, his fleſhly ſubſtance was from Abraham, but not by natural propagation; he was from Abraham only materialiter not effectivè, whereas Levi was both waies, and hence he cometh ſhort of Chriſt.
Thirdly,Arg. 3. If ſo be that the ſoul of the parents did beget or multiply the ſouls of children, then this would hold alſo in Angels; for the multiplication of another muſt needs be acknowledged a perfection, where the ſubject is capable of it; Certainly, generation of another is not in it ſelf an imperfection. for then in the bleſſed Trinity, the Sonne could not be begotten of the Father, but generation as in creatures denoteth imperfection. If then ſouls may come from ſouls, why not Angels from Angels? but this is acknowleged by all, That no Angel can produce another, but that there are as many and no more or leſs then was at firſt Creation. As for that example of the ſoul producing another, as we ſee one candle light another, that is nothing to this purpoſe; for therefore doth the candle inlighten another, becauſe there is prepared and fitted matter to receive this light; ſo that its from prejacent materials the light is produced; but how can this be applied to the ſoul which is wholly ſpiritual, what preexiſtent matter that can be made of?
Fourthly,Arg. 4. If ſo be the ſoul be not by immediate Creation, then it muſt be material, corporal, and mortal: for although this conſequence is denied, yet the evidence of natural reaſon will commend this. Its traduced (ſaith Tertullian) and is a body, yet is immortal: It is by propagation (ſay the Lutheran Divines) and yet is not a body but a ſpirit, and immortal: But above all, thoſe abominable Mortaliſts, they make it to be only the cruſis of the body, of which opinion Galen alſo is ſaid to be, and ſo they make it mortal: We ſee then, that its neceſſary to have a ſound judgement about the original of the ſoul, for the Mortaliſts have fallen into that deep pit of hereſy, becauſe they erred in this firſt. It is with men, as they ſay of Fiſhes, they begin to putrify in the head firſt, and ſo commonly men fall into looſe opinions, and then into looſe practiſes: But this rule muſt be acknowledged, That whatſoever depends upon matter in being, doth alſo depend upon it in exiſtency: It's Aquinas his rule, (as you heard,) Quicquid dependet à materiâ in fieri, depend quoad eſſe et exiſtere; That is the reaſon, why the ſouls of all beaſts are mortal, becauſe they depend upon the matter in being, They cannot be produced but dependently on that, and therefore their ſouls cannot ſubſiſt without their bodies; As it is plain, the ſouls of men do after death, till the reſurrection; So that this Doctrine is injurious, and derogatory to our ſpiritual and immortal ſouls.
Fifthly, Arg. 5.If ſouls were not by immediate Creation, but by natural propagation from the parents, then either from the mother alone or from the father alone, or from both together.
This Argument Lactantius of old (as Cerda in Tertull. alledgeth him) formed to himſelf, and anſwers; it's neither of thoſe waies but from God. Not from the Father alone, becauſe David doth bewail his mothers co operation hereunto, Pſal 51, Iniquity did my Mother conceive me. Not the Mother alone, becauſe the Father is made the chief cauſe of conveighing this original ſinne by the Apoſtle, he layeth it upon Adam, more then Eve, though Eve is not excluded; Not from both together, for then the ſoul muſt be partible and diviſible, part from the Father and part from the Mother, and ſo it cannot be a ſimple ſubſtance. Under this Argument Meiſuer doth labour, and confeſſeth, it is inexplicable how the ſoul ſhould come from the parents, though he aſſaieth to give ſome ſatisfaction.
Laſtly,Argum. 6. There is ſomething even of nature implanted in us, to believe our ſoules come from God; who hath not almoſt ſome impreſſion upon his conſcience, to think, that he had not his ſoul from his parents? even nature doth almoſt teach us in this thing; Hence the wiſeſt Heathens have concluded of it as Plato, and alſo Ariſtotle, who confuteth the ſeveral falſe opinions of Philoſophers about the ſoul, (for it was a doubt as Tertullian (lib de animâ) expreſſeth it) whether Ariſtotle was paraſior ſua implera, aut aliena inantre) and affirmes it foreign, to come from without, and that it is a divine thing: Thus it was with ſome Heathens, though deſtitute of the Light of Gods Word, yet in ſomethings they did fall upon the truth, (as ſaith Tertullian) The Pilot in a tempeſtuous black night puts into a good haven, ſometimes proſpero errore, and a man in a dark place gropeth and finds the way out ſometimes, caecâ quâdam felicitate: Thus did ſome Heathens in ſome things.
SECT. IV.
IF you aske, What Arguments have they, who hold the traduction of the Soul?
I anſwer, There is none out of Scripture, that is worth the anſwering: The two things they urge, are,
Firſt, If the ſoul be not propagated, then man doth not beget a man, as a beaſt doth a beaſt, and he is more imperfect, then other creatures: but this is to be anſwered hereafter. The other is, Becauſe original ſinne cannot elſe be maintained; but this is to be anſwered in the Explication, how we come to pertake of it, Let us proceed to the Uſes.
Vſe 1. Doth God create the ſoul? then he muſt know all the thoughts, all the inward workings and motions of thy ſoul; As he that maketh a Clock, or a Watch, knoweth all the motions of it; Therefore take heed of ſoul-ſinnes, of ſpirit-ſinnes: What, though men know not your unclean thoughts, your proud thoughts, your malicious thoughts, yet God who made thy ſoul doth; and therefore this ſhould make us attend to Gods eie upon us.
Vſe 2. Did God make and create the ſoul? then he alſo can regenerate it, and make it new again, he made it as a Creator, and he only in the way of regeneration can make it again. This may comfort the godly that mourn and pray, Oh they would have more heavenly holy ſouls: They would not have ſuch vain thoughts, ſuch ſinnefull motions: Remember, God made thy heart and he can ſpiritualize it.
3. Doth God create the ſouls? then here we ſee that it's our duty to give our ſouls to him in the firſt place, John 4. God is a Spirit, and will be worſhipped in ſpirit; This hath been alwaies a complaint, men have drawed nigh to God bodily, but their hearts have been farre from him; God made thy ſoul more then thy body, and therefore let that be in every duty.
Laſtly, If Parents do not make our ſouls, then here we ſee, Children muſt obey Parents, but in the Lord: Should thy Parents command thee to doe any ſinfull action, to break the Sabbath, you muſt not obey, you may ſay, My father and mother they help me but to my body, God doth give me my ſoul, and therefore they are but parents of your bodies, not of your conſcience and ſouls.
SECT. V.
The Authors Apologie for his handling this great Question.
THe falſe wayes which ſome have wandered in, to maintain the Propagation of Original Corruption to all mankind, being detected, our work is now to explicate that Doctrine, which ſeemeth moſt conſonant to ſolid Reaſon and Scripture.
But before we eſſay that, we are to informe you of one ſort of learned Authors, who, becauſe of the difficulty attending this Point, Whether we hold the Traduction or Creation of the ſoul, have thought it the moſt wife and ſober way to acknowledge the Propagation of original Sinne; But as for the manner How, there to have a modeſt ſuſpenſe of our judgement, to profeſſe a learned ignorance herein to believe That it is, though How it is ſo, we know not. And Tertullian, concerning the original of the ſoul (Lib. de Animâ) hath this known ſaying, Praeſtat per Deum neſcire, quae ipſe non revelaverit, quàm per hominem ſcire, quae ipſe praesumpserit. In this way of ſuſpenſe Auſtin continued as long as he lived, thinking that this might be one of thoſe Truths, we ſhall not know, till we come into the Academy of Heaven; and to this modeſt ſilence, we have one place of Scripture, which might much incline us, Eccleſ. 11. 5. As thou knoweſt not the way of the Spirit, nor how the bones doe grow in the womb, &c. This Text ſhould teach us not to foreign, to venture too farre, but to obſerve the light of the Scripture, as they did the Pillar and Cloud in the wilderneſſe to ſtand ſtill, where that ſtands ſtill; And indeed the Diſputes about the Modes of things, is very intricate. The known ſaying is Motum, ſometimes Modum neſcimus, the manner of Gods working in converſion, The manner of Chriſts preſence in the Sacrament, what endleſſe controverſies hath it begotten? And therefore it was the King of Navarr's counſel to the Divines, when the Lutherans and Calviniſts were upon pacification about the Sacrament, that they ſhould not De modo ultra modum diſputare. Now although this be good counſel, yet when heretical and erroneous opinions have invaded the Modus, then it is our duty to maintain not onelyonly the truth of a thing, but the manner of it alſo; What is a greater myſtery then the Sonne of God, having his being from the Father? He that will touch this myſtery with meer natural reaſon, doth as if the Smith ſhould handle his live-coals with his hands and not the Tongs, ſaith Chryſoſtome, yet becauſe of the Socinians, who ſay, He is onelyonly a made God in time, and hath his Deity by donation; We are forced not to be content onelyonly to believe, that he is the Sonne of God, but alſo how, viz. By eternal Generation; So in the great Controverſie with the Arminians about the converſion of man. It is not enough to ſay, we are converted by grace, but are neceſſitated alſo to expreſſe the manner How, not by a moral ſuaſion, or per modum ſapientiae onelyonly, but by invincible efficacy and power alſo. Thus the manner of Chriſts preſence, in the Sacrament was neceſſarily to be determined againſt the Lutherans. Thus it is in our point in hand, we might well enough ſit down with this Truth, That original ſinne is communicated to every ſonne of Adam, and enquire no further, as the primitive Church did till Auſtin's time, in a great meaſure; But when Heretiques will deny the true Doctrine, becauſe the manner is difficult to expreſſe; or when men will deny the Creation of the ſoul, then it's our duty in a ſober manner to ſearch into the way, how we partake of it: Neither doth the fore mentioned Text contradict this; For, though we know not how the bones grow in the womb exactly and punctually, yet we know in the general, that they do by virtue of generation; So although we know not particularly how the ſoul cometh to have its being in the body, yet in the general, that it is by Creation, we have had Scripture light fully to convince us therein.
This then premiſed, Let us proceed to clear the Doctrine of the Propagation of original ſinne, and that by ſeveral Propoſitions, which will be as ſo many ſteps and degrees to the main Truth.
SECT. VII.
Propoſitions to clear the Doctrine of the Propagation of Original Sinne by the Souls Creation.
FIrſt, We lay this for a foundation, That God doth create the ſoul of every man a ſpiritual ſubſtance. This Propoſition muſt be the foundation-ſtone to build upon. That God doth create the ſoul immediately, you have heard ſeveral Texts atteſting thereunto. So that Bellarmine was too diſſident, when moved, (it ſeemed) by Auſtin, doth wave all Texts of Scripture for the creation of the ſoul, and ſo proceedeth to other Arguments. Perierius on 2 Chap. of Geneſ. verſ. 7. giveth a better cenſure of Auſtin: for having produced ſome Texts for the Creation of the ſoul, he ſaith, Conatur Auguſtinus, ſed fruſtra hos locos elidere. I ſhall adde one more fit for that purpoſe alſo. The Text is 1 Pet. 4. 19. Wherefore let them that ſuffer, according to the will of God, commit the keeping of their ſouls unto God, as to a faithfull Creator. Here the afflicted children of God are required, as Chriſt did, to commend their ſouls to God, and the reaſon is, Becauſe he is a faithfull Creator of them; So that Gods Creation of them is here made an engagement to God to keep them, they being now ſanctified and made holy.
Our ſouls then are created: In the next place, I ſay, they are created Subſtances: This is to obviate thoſe that make the ſoul onelyonly an accident, or the craſis and temperament of the humours; Galen (as Cerda on Tertull. de animâ alledgeth him) in his ſecond Book of prediction by the pulſes, hath this paſſage, Hitherto I have doubted, what ſhould be the ſubſtance of the ſoul, but by age and experience being made wiſer, I dare be bold to affirm it is no other thing, then the temperament; He was not made wiſer, but more abſurd and fooliſh in this thing. Yea, there is one Dicaearchus much ſpoken of, that ſaid, The ſoul was nothing, it was but an opinion; And the Mortaliſts they directly joyn with Galen's opinion. Who would think, that when we have the Scripture ſpeaking ſo plainly about the ſoul, that it is a ſpirit, that it removeth when the body is killed, that any ſhould be delivered up to ſuch licentious and abominable Doctrines?
Again, I adde, God createth it a ſpiritual ſubſtance. This oppoſeth the Sadduces, who denied any ſpirits. It is plaine by Scripture, that they are ſubſtances and ſpiritual ones, becauſe they ſubſiſt without the body. Tertullian, though he doth ſo acutely perſtringe the Philoſophers about the ſoul, yet ſome of them were more ſound then he, Men (ſaith he) have thought about the ſoul, either as Platonis honor, Zenonis vigor, Ariſtotelis tenor, Epicuri ſtupor, Heracliti maeſtor, Empedoclis furor perſuaſerint. It is true, ſome of theſe thought the ſouls to be bodies, and ſo doth Tertullian, and happily he might have been excuſed by taking body largely, for that which is not nihil, in which ſenſe he attributeth a body to God, but that he ſaith the ſoul is not only a body, but effigiated and ſhaped alſo, yea that the ſouls differ in ſex, which is very irrational; We may then conclude this with a ſaying of Numertus, That if any ſouls are corporeal, it is of thoſe, who ſay, ſouls are corporeal.
A ſecond Propoſition is, That though God doth create immediately the ſouls of all men ſpiritual ſubſtances, yet they are not compleat and perfect ſubſtances, as Angles are, but the eſſential parts of men. Upon this Propoſition depends much weight of this Truth about the communicating of original ſinne, for we are apt to think God createth our ſouls like Angels, perfect and having ſubſiſtency of themſelves, whereas they are created as parts of a man, neither do they come from God any otherwiſe, If God ſhould create a ſoul to ſubſiſt of it ſelf, and not to be united to the body to conſtitute a man, that ſoul would not be polluted. But becauſe every ſoul is created as an eſſential part of man, and ſo hath its being: Hence it is, That it cometh into the world part of Adam, and ſo obnoxious to that curſe, which he had deſerved; whatſoever then in its firſt being is part of man, that is partaker of Adam's ſinne and curſe; But the ſoul in its firſt inſtant of being is part of man, therefore no wonder if it became polluted and curſed. The example of that miraculous Reſurrection of Lazarus and others may ſomething clear this, they were fully dead, their ſouls and bodies union diſſolved, yet becauſe their ſouls were not made perfect and pure without ſinne, and tranſlated into Heaven, but by the power of God detained here on earth, that the glory of Chriſt might be exalted, he doth unite this ſoul, though with pollution to the body: Now Gods uniting of the ſinfull ſoul to the body, did not make him the cauſe of any ſinne therein, Becauſe he united it as part of that man, who yet was not wholly purged from ſinne. Now the reaſon why the ſoul is created, not as a perfect ſubſtance in it ſelf, is, Becauſe it's the forme of man, not an aſſiſting forme, and therefore is not in the body, as when an Angel did aſſume bodies, or as a man in his houſe, or as a Muſician uſeth an Inſtrument, but a form informing, whereby it is made an intrinſecal eſſential part of a man: The truth of this will give much light to our point in hand, the ſoul is created by God, The informing forme of a man, and ſo hath no other conſideration, but as an eſſential part of him; and therefore ſeeing the man is in Adam, whoſe ſoul this is, that is thereby expoſed to all the ſinne of Adam; Hence it is that there is ſome difference between the creation of Angles, and the Chaos at firſt, which were made abſolutely of nothing, and of the ſoul; For the ſoul, though it be created of nothing, yet becauſe a form hath an eſſential reſpect to its matter; for which cauſe Contarenus (as Zanchy ſaith) affirmed, The ſoul had a middle way of being between Creation and Generation; and therefore is that diſtinction of ſome learned men, that though the ſoul be not ex materiâ, yet it is in materiâ, God did not create it, but in the body, though not of the body, and thus farre it may be ſaid to be of man, as that he is the cauſe, though not of the being of the ſoul, yet of the being of it n this body.
The third Propoſition, The ſoul being thus created an eſſential part of a man, and the form informing of him: Hence it is, That we muſt not conceive the ſoul to be firſt created, as it were, of it ſelf ſubſiſting, and then infuſed into the body, but when the materials are ſufficiently prepared then as the Schoolmen expreſſe it well, Infundendo creatur, and creando infuditur, it's infuſed by the creating of it, and created by infuſing; So that the ſoul is made in the body organized, not without it; ſo the Scripture, Zech. 12. 1. Who formeth the ſpirit of man with him, and becauſe of the ſouls unon to the body when thus diſpoſed; Hence it is that man may truly and univocally be ſaid to beget a man, though his ſoul be created; for ſeeing man who is the compoſitum, is the Terminus generationis; Hence it is that man begets man, as well as a beaſt, though the ſoul of a beaſt be from the matter, as we ſee in Chriſt, the Virgin Mary is truly ſaid to be the mother of Chriſt, though ſhe was not the mother of his Divine Nature, nor of his ſoul. Thus man doth properly beget another man, though the ſoul be by Creation (as the matter alſo according to Philoſophy is ingenerable) becauſe the ſoul is united to the body, prepared and diſpoſed for it by man; from which union reſulteth the whole perſon or compoſitum, conſiſting of ſoul and body: So that although man be not the cauſe of his childs ſouls being, yet that it hath a being in this body, and thereby ſuch a perſon produced, he is the cauſe of it, and by this, if well underſtood, you may ſee original ſinne communicated to every one, though the ſoul be created, In that way which the humane nature is communicated to every one: So that if we truly know how a man is made a man from his parents, we may alſo know how ſin is thereby alſo communicated.
The fourth Propoſition is, Although God doth daily create new ſouls, yet his Decree and Purpoſe to do ſo was from all eternity; And therefore in this reſpect we may ſay all men conſiſting of ſouls and bodies were preſent to God in Adam in reſpect of Gods Decree, and alſo his Covenant with Adam, ſo that although there be a new Creation, yet there is no new inſtitution or ordination on Gods part; Whereas therefore it's thought hard, that becauſe Adam was ſo many thouſand years ago, the ſoul created now ſhould partake of his ſinne. The Anſwer is, That in reſpect of Gods Decree and Covenant we were all preſent to God in Adam; There is no man hath his being De Novo, but unto God he was preſent from eternity; ſo that though the things in time have a ſucceſſion of being, yet to God all are preſent in eternity: Not that we can ſay they were actually ſinners, or actually juſtified, but in reſpect of Gods purpoſe all were preſent, and this will help much to facilitate this difficulty, we are as preſent to God in reſpect of his Decree, and knowledge, as if we had been then actually in Adam, in which ſenſe it's ſaid, Omnes fuerunt ille unus homo, and Act. 15. 18. Known to God are all his works from the beginning.
The fifth Propoſition. Hence it is that the juſt and wiſe God is not to alter, and change that courſe of nature, becauſe man hath ſinned. It is vain to ſay, Why will God unite this ſoul to the body, when thereby both ſhall be polluted? For though man hath by his ſinne deſerved that this ſhould be, yet God is not therefore to ceaſe of the continuing and multiplying of mankind, God doth keep to the fixed courſe of nature, notwithſtanding mans ſinne; And therefore we ſee that even to thoſe, who are begot in fornication and whoredome, yet even to ſuch in that unlawfull act, God giveth ſouls, becauſe he will not interrupt the courſe of nature.
The ſixth Propoſition. Adam by his firſt tranſgreſſion did deſerve that all who ſhould be of him, ſhould be deprived of the Image of God, and the privation of that doth neceſſarily inferre the preſence of all ſinne in a ſubject ſuſceptible: As take away light from the air, and it muſt be dark; ſo that this Propoſition anſwereth the whole difficulty: Adam deſerved by his tranſgreſſion, that all his poſterity ſhould become dead in ſinne; and as he had thus deſerved it, ſo God had ordained it, and appointed it; The ſoul then of every one being made part of that man who is thus curſed in Adam, it becomes deprived of the Image of God, and ſo full of ſinne; So that although God create the ſoul naturally good, yet becauſe part of man condemned by his ſentence, he denieth it that original righteouſneſſe it once had; God doth not infuſe any evil into the ſoul, nor is the Author of any ſinne therein, but as a juſt Judge denieth that righteouſneſſe, which otherwiſe the ſoul might have had: So that you muſt not look for an efficient cauſe of original ſinne in the ſoul, but a deficient, and a meritorious cauſe: So that the Summe is this, If you ask, How cometh the ſoul defiled, if created of God? I anſwer, The Meritorious cauſe is Adam's diſobedience, by his tranſgreſſion he demerited this for all that ſhould come of him. And if you ſay, Who putteth the ſinne in? I anſwer, There is no efficient cauſe that putteth it in: It is enough that God doth juſtly refuſe to give or continue his Image. And this being denied the ſoul, becauſe a ſubject either of holineſſe or ſinne, when wanting one muſt neceſſarily fall into the other: Thus it is with the ſouls being polluted, as it is with night, there is no efficient cauſe of the night, only the withdrawing of the Sunne neceſſarily maketh it: So God doth nothing poſitively to make the ſoul ſinfull, but according to his juſt appointment at firſt denieth that righteouſneſſe, which Adam wilfully put away from himſelf and his poſterity: So that we may as eaſily conceive of every childs ſouls pollution by ſinne, as of Adam and Eve themſelves. God made them righteous, but upon their tranſgreſſion they became unclean and ſinfull: How was this? God in juſtice denied the continuance of this holineſſe to them any longer, ſo that they became ſinfull, not becauſe God infuſed evil, but denied him that righteouſneſſe to them. This may fully ſatisfie the ſober and modeſt minded man.
Therefore the laſt Propoſition is, That we cannot ſay, the ſoul being pure in it ſelf cometh into the body, and ſo is inſected; As if ſome wine ſhould be put in a poiſoned veſſel, for the ſoul and the body do mutually infect one another, not phyſically by contact, but morally; For the ſoul being deſtitute of the Image of God in all its operations, is ſinfull, and ſo all the bodily actions are polluted: And then again, the body that having loſt the properties it had before the fall, is a clod and a burden to the ſoul: Thus they doe mutually help to damne one another, the ſoul polluteth the body, and the body that again polluteth the ſoul; And thus thoſe two which at firſt God put together in ſo near an union to make man happy, are now ſo defiled, that both from ſoul and from body, the matter of his damnation doth ariſe. It is true, we may ſay inchoatively, Sinne it in the body before enlivened by the ſoul, in which ſenſe David bewailed his being conceived in ſinne, but explicitely and formally it cannot be, and therefore we are not to conceive ſinne in the body before the ſoul be united, or in the ſoul before the body be joyned to it, but as ſoon as they both became man, then they are under the juſt curſe of God, and the ſoul being blind, and the body ſame, they both fall into that eternal pit of damnation, if the grace of God deliver not.
I may in time ſhew how many wayes the ſoul defileth the body, and the body againe infecteth the ſoul (viz.) in a moral ſenſe, and therefore let this ſuffice for the preſent; OnelyOnly from what hath been ſaid, let us turn our Diſputation into Deploration, Let the head buſied to argue, be now as much exerciſed to weep; Jeremiah wiſhed his head was a fountain of tears for the ſlain of his people, and that was but a temporal death, and that of one Nation only, How much more may we deſir ſo for the ſpiritual death, and that of all in the world? Say unto all Heretical Teachers, Get ye behind me Satans, you hinder and trouble me in my humiliation: Is not the Infant new born ſwadled and bound up hand and feet, and ſo lieth crying? A ſad repreſentation, that ſo God might bind every one, and ſend him crying to Hell: Thus original ſinne opened Hell, kindled the fire of Hell, there was no Hell till this was committed: Oh grievous neceſſity and unhappy condition we are all born in! Antequam peccemus peccato conſtringimur, antequam delinquimus delicto tenemur. This, even this ſeriouſly conſidered, ſhould make us have no reſt, till we be put into the ſecond Adam, in whom we have Juſtification and Salvation.
A TREATISE OF Original Sin.
The Third Part.
HANDLING The Subject of ORIGINAL SINN IN What Part it doth reſide, and what Powers of the Soul are corrupted by it.
By Anthony Burgeſs.
ANCHORA SPEI.
LONDON, Printed in the Year, 1658.