An Introduction to the Teutonic Philosophy, Text

An Introduction to the Teutonic Philosophy · Text

p. 1NO 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 onelyonly 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 p. 2thought 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 p. 3from 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 p. 4without God in the world; the folly of which, not onelyonly 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 p. 5caſt 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 p. 6all 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.

p. 7But 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.

p. 8The 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, p. 9no 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 p. 10further 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 p. 11word 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; p. 12and 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 p. 13the 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 onelyonly to the framing of mans ſoule, but the kneading of his body too: but ſince that time, it is confeſſed, he hath delivered the p. 14worke 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 p. 15of 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.]

p. 16To 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 w^ch expreſſion is not through out concerning the Soule: and that of Job, [Thou haſt powred me out like Milke, and crudled me p. 17like 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.]

p. 18Anſ. 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 p. 19being 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: p. 20But 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 p. 21duſt 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 onelyonly undergoe ſuch a mulct as the womans huſband ſhall ſet down: but if it come from her formed, ſoule ſhall be required for ſoule.

p. 22Hence (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. p. 23John; [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 hauehave Authorities of Holy Writ been examined: one Argument remains thought unexplicable, drawn jointly from Philoſophy and Divinity, by p. 24the 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 p. 25point 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 onelyonly 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 p. 26himſelf 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 p. 27the 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 p. 28great 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 onelyonly 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.

p. 29'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. p. 30And 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 foreign in the original tongue and holy writ, from whence the word Creation was firſt taken up, hath no ſuch ſignification; but perpetually p. 33eternall; 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 p. 34parts 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, p. 35that 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 onelyonly 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.

p. 362. 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, p. 37begins 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 p. 38the 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 p. 39its 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 p. 40the 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, p. 41living, 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 p. 42three 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 p. 43of 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 p. 44the 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 p. 45immenſe 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 p. 46drawn 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 p. 47Lucifer 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 p. 48of 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 p. 49firſt 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 p. 50book 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 p. 51diſreliſh 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.

p. 52For 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 p. 53again 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.

p. 54But 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; p. 55yea 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 p. 56and depth of the Deity: and herein is our dignity above the brute beaſts, whoſe compoſition participates onelyonly 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: p. 57That 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.

p. 58Theſe 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 p. 59and 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 p. 60midſt 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; p. 61and 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 onelyonly the Reſurrection, p. 62but 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 p. 63fancy, 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.

p. 64And 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, p. 65That the Soule's Traduction from the Parents, and its Creation by God; are not onelyonly 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.

p. 66ANd 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 p. 67attended 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 p. 68pardon; 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.

p. 69Theſe 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,

Novemb. 20. 1649. J. Downame.

End of the text · Charles Hotham, An Introduction to the Teutonic Philosophy (1650)