The answer to William Penn Quaker, his book, entituled, The new witnesses proved old hereticks Wherein he is proved to be an ignotant [sic] spater-brain'd Quaker, who knows no more what the true God is, nor his secret decrees, then one of his coach-horses doth, nor so much; for the oxe knoweth his owner, and the ass his masters scrip, but Penn doth not know his maker, as is manifest by the Scriptures, which may inform the reader, if he mind the interpretation of Scripture in the discourse following. I. That God was in the forme, image and likeness of mans bodily shape, as well as his soul from eternity. ... VIII. What is meant by the armour of God, the wilderness, and the wilde beasts I fought with in the wilderness. / By Lodowick Muggleton.

CHAP. VII. The third Point Penn calls old Heresie is, That the soul is gene∣rated or begotten by the Man and Woman with the body, and that the body and soul are inseparable. (Book 7)

In Page 16. Penn saith, 'That this is contrary to Scripture-Testimony he will prove: His first pr••of is, Eccl. 12.7 the words are these, the spirit to God that gave it: Penns Argument upon these words, saith he, 'No carnal generation can bring forth a pure spi∣rit, external matter producing only external matter of its own kind, but, saith he, the soul of man is a spirit, as the words ex∣press'd by Reeve and Muggleton, saith he, therefore no man gets the soul or spirit of a man when he generates the body. Secondly, Penn saith, 'That which returns to God came from God, but the

soul of every man turns to God for sentence, and consequently came from him. This is all the Scripture Penn brings to prove the soul is not generated with the body.

Answer, First, that place, Eccl. 12.7. is no Scripture, as I have shewed before, they are the words of Solomon; he was no Pen∣man of holy Writ, neither did he know himself from whence the soul of man came, nor whither the soul goeth, no more then Penn doth, for the soul of a man and the soul of a beast was all one to Solomon, and their breath was all one, and they went both to one place; the one went to God as well as the other: neither had man any preeminence above a beast in Solomons judgement, and Penn is of the same mind of Solomon, so that Penns Argument from that place signifies nothing to this purpose, That the soul is not generated with the body.

But I shall prove by Scripture, that the soul is generated and be∣gotten by man and woman with the b••dy, as in Gen. 1.28. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth. Now I shall n••t dispute whether a carnal generati••n can bring forth a pure spirit; but the thing which we say and do affirm, is, that the soul of man is begotten in generati∣on with the body, neither can a••y man g••t a body in generation without a soul; for if a man doth not b••get a soul, then he begers no body at all, so that a b••dy cannot be begotten by man nor beast without life and soul; so that no souls can com•• forth of the womb without bodies, nor bodies without souls; for if the soul or life be dead when it cometh out of the womb, the body is dead also; if the soul be alive, the body is alive also, there is no separating one from the other.

Page 13. Penns first A••gument, saith he, Such as is the sort, such must be that which produceth it; but, saith he, it is spiritual; and saith, Now that which generates the bod•• of man, 〈…〉〈…〉 m••e••∣ly visible matter, it cannot produce an i••••••lect 〈…〉〈…〉

Answer, That God breathed into man the breath of life, and he ••ecame a living soul. Now this breath of life became life and soul in Adam, and this life and soul became seed in man, for a bo∣dy without life cannot have any seed in it, for life lies in the seed, and seed lies in the body, e••se God would not have bl••ssed them with the blessing of increasing and multiplying; to multiply must be by gen••ration in the seed, so that though God breathed into Adam the b eath of lif••, and he be••ame a living soul, Minde, God did so to none else, for Adam was made and not bego••ten, but all men else are begotten and not made; as Adam was in full propor∣tio•• of a man, he did not grow bigg r nor higher, then what God made him at the first; but all m n since are begotten, therefore borne a childe, and groweth to a man, so that the soul of man is generated and begotten with the body, except you would have God to make ev••ry man in the world at mans stature; and God breathed the breath of life into him that he may become a living soul as at the first, which is ab••urd.

Then it must needs be, that when Adam begot Seth in his own likeness, that he begat Seths soul as well as his body by generati∣on, when he knew his wife Eve, and she conceived and did bear Seth, a righteous seed, in stead of righteous Abel, so that the breath of life God breathed into Adam is now in Adams seed, and by generation man begets th li••e and soul of man as well as the body, else God hath n••t finished his work of Creation, but must be put to the trouble continually to give souls to every lustful person that gets bodies, so God must be accessary to their lusts, and approve of them, in that he gives souls to them, bastards that hath their bodies gotten unlawfully; And God hath given a strict Law that man should not commit fornication nor adultery; yet when men hath done this contrary to his Law, he comes and gives this childe a soul to that body the man got unlawfully; this and many other absurdities will follow from that opinion, that man begets the body only, and God infuseth the soul of man; be∣sides, how comes it to pass that a Childe doth grow in the womb

without lif••; and which way doth Go•• c••nvey life and soul into the body of the childe in the Womb, seeing man doth not beget the soul, but the body only; Again, if the••e were any dead bo∣dies brought forth of the womb, of mans b g tting, and af••er it is brought forth dea••, that God would give th••s dead child life and soul, then it would appear, that man got the body, and God gave the soul: but I know this cannot be experienced by no••e upon earth, so that it may be clear to the eye of r••ason it self, which is the devil, that the soul of man is generated and begotten with the body, for the spirit or soul of man li••th in the see••, and p••oduceth life and soul that is spiritual, in that the soul worketh righteous∣ness unto man, and worshipp th that divine spiritual God that made man in his own image in spirit and in truth, as righteous Seth did in his time, so that visible matter the seed of man doth pro∣duce an intellectual soul or spirit.

2. Argument of Penn; saith he, If man got the soul, then would that soul be as well the Image of the Father as the body, and partake as entirely of the Fathers nature and disposition in all respects: but, saith he, Experience shews us, that sober Parents have wilde children, and righteous children debauch••d Parents, therefore Parents do not generate the soul.

Answer, that man doth get the soul as afor••said in the seed, for the soul lieth secretly hid in the seed, and no man can see the soul in the seed, until it gets a body to cl••ath it self with: for no invi∣sible life whatsoever can be seen but by its body, for every seed has its own body, so that when man begets a body, he begets a soul also: and this soul man begets is as well the Image of the Father as the body, for the Fathers spirit can be no more known nor seen without its body, then the soul of man can be seen with∣out its body: and the soul of man doth partake of the Fathers nature, even the seed and nature of faith: and the cause why so∣ber Parents have wilde children, and righteous children have de∣bautched Parents, is, because that man hath two seeds in his na∣ture,

ever since the fall, viz. the seed of God, the seed of faith, and the seed of the Serpent the seed of reason: now when man gets a childe by generation: if the spirit of faith which is Gods own na∣ture be most predominate in the seed in the conception, then that childe comes to be a good so••er man, and cometh to believe in the true God, and is an elect vessel, but if the seed of the Serpent the se••d of reason be uppermost in the conception, then when that childe comes to be a man, if not given to be a debaucht man, he will be given to blaspheme and despise the true God, with other wickednesses in nature, whereby he comes to shew himself to be of the seed of the Serpent a reprobate: and take notice, which of t••ese tw•• seeds be uppermost in the conception, will be lord of that mans hody as long as he liveth, and when he dieth, that which was servant in this life shall never be raised neither to happiness nor misery; as thus, if the seed of faith was uppermost in a mans concept••on, then it guides a man and is lord over the seed of rea∣son in man, so that this seed of faith in man shall be raised to eter∣nal ha••pinesse, and th seed of reason that was servant in this life shall never rise again: so on the contrary, if the seed of reason be uppermost in a mans conception, it will appear and be his guide, and lord over the seed of faith in him, so that the seed of faith is servant to this mans reason, so that when this man is raised again his reason that was lord in this life shall be raised again to eter∣nal misery: and that seed of faith in him that was servant in this life shall never rise again: for there shall not be two voices in man, nor two seeds in the Resu••rection, but every seed its own bo∣dy, the seed of faith its b••dy, and the seed of reason its body; and this I know, that the seed of reason the seed of the Serpent was uppermost in Penns conception, and is his lord, and this seed of rea∣son in him shall be raised again, and he shall have but one voice in him in the R••surrection, even the voice of reason the devil in hell, that lake which cannot be quenched.

And furthermore, the cause why a righteous man may beget a rep••obate, a serpent, a devil, ••s because the seed of reason was up∣permost

and most predominate in the conception, and a wicked man, a serpent, a devil, may beget in generation, a Saint, an e∣lect vessel, because the seed of faith in his nature was uppermost in the conception of the childe when he begat him; this may be experienced by Iacob and Esau, the fa her and mother were both righteous. ye•• one was loved of God and the other hated; to speak plain, the one was elect, and the other a Reprobate; and so we read of wicked King Saul, branded for a reprobate, yet he begot a right••••us son, an elect v••ssel, Ionathan; and the cause why, we cannot discern which is of Gods Nature, and which is of the Ser∣pents nature.