of the Sea and over the Fowl of the Air and over the Catell and over all the Earth and accordingly it is repeated again by God himself unto Man after he was made that he might know and acknowledg it Replenish the Earth and Subdue it and have Dominion over the Fish of the Sea c. and so after the Deluge God again renewed this Great Charter to Mankind when also he added a farther Priviledg of feeding on Sensitives And it is still evidently so according to Natural Reason for thus as the Intellective Spirit of Man in his own Human Compositum Subordinateth all the Inferior Natures to itself so also doth Man in his whole Compositum Subordinate them all to himself not as Angels who by their greater Power can overrule all or any of them yea Man himself Externaly and Violently but by an Intrinsecal Right and Power of Sovereignty and Dominion whereunto Man was born and hath it in himself according to the Law of Nature for so also though Angels are more excellently Intelligent of all these Inferior Natures then Man himself yet he is more Sentient therof becaus he is Sensitive and they are not and thus Man as one of them and being more excellent then them all was made to be their Natural and Lawfull Prince yet as in his own Compositum he hath not Actualy and Specificaly all the Differences of Inferior Natures but only Classicaly so he doth not possess nor hath the use of all other things particularly but generaly and as a Paterfamilias or Master of the Hous though he hath not the whole Vsus but the Fructus of all in the Family and Hous yet he may have the very Vsus of what he pleaseth therof for Quic quid acquiritur servo acquiritur Domino so Man doth most Lawfully use the Service yea the very Lives of Sensitives and they have no Right or Propriety in any thing that they have no not in themselvs against Man whom God the Supreme Lord of all hath thus made Lord over the Works of his hands and putt all things under his feet that is all these Inferior Natures Beasts of the Field and Fowls of the Air and Fish of the Sea which are next and Immediate unto himself and in the same Region of Life with himself and consequently all other things which are below them but as he is Naturaly of the same Intellective Classis with Angels whose Native Province is the Superaether which is also Superelementary so he hath only a Coordinate Communion with them heer and shall have Eternaly heerafter in such a way and maner as we do not now understand nor will I presume to inquire and yet even now they are termed Ministring Spirits sent forth to Minister unto them who shall be heirs of Salvation But most Sensibly the whole Elementary Globe and all things therin were made thus Subordinate and Subservient to Man and since our Rebellion against God and theirs against us yet as God declared to Noah and his Sons we still hold the Reins of this Sovereignty and Empire over them in our hands and so shall untill the last Dissolution thus it is said Every Kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed of Mankind and none of them could ever yet make Warr with Men but in all Ages and all places of the Habitable Earth are Enslaved or Ejected by us Also as the Tapistry and Pictures and all the Ornatus of the Hous is for the use of the Master so hath the Intellective Spirit of Man the Intellectual Contemplation and Enjoyment of all the Spectable World and thus we have hitherto discoursed therof and though we cannot Comprehend all things nor all the Secrets and Mysterys of Nature which we therefore must Admire yet that very Admiration is another kind of Enjoyment of them as all Wonderfull Spectacles are very delightfull and we willingly bestow our Pains in travelling to See them and also very great Cost to Purchase them But the most Satisfactory and Sensible Evidence of this great Truth is the Universal Curs and Blast that is upon all this Inferior Globe for the Sin of Man which could not be for any other reason but only becaus it and all that is therin is his and such Derivative Punishment is also used in the Civil Laws of Men. Immeritis frangunâ—ur crura Caballis III. I shall now consyder Man more distinctly as he is Composited of Soul and Body and first his Human Body and the Successive Generation therof according to his Original Creation I have shewed how according to the Scale of Nature the Matter is the first Body and the Inferior Spirits together with the Matter are the Bodys of the Superior and so that and all the Inferior Spirits Elementary Vegetative and Sensitive are the Body of the Intellective Spirit of Man which as it is a Sensitive Body may be termed his Beast as Beasts are next unto him in the Order of Nature though indeed his Sensitive Spirit be neither such as the Spirit of Fish Fowl or Beast Specificaly buâ— only Classicaly Sensitive as they also are wheras it is in itself Specificaly a more excellent and Proper Spirit as I have shewed which was also produced out of the Earth as well as the Spirits of Beasts as they are all of the same Classical Nature for so as it is said Out of the Ground the Lord formed every Beast c. it is also said God formed Man out of the Dust of the Grâ—und wherefore his Human Body was not only a Luteâ— Imagâ— or Statue as is commonly supposed and that so God Inspired into it the Bâ—eath of Life both Sensitive and Intellective for it was first made a Sensitive Body having the Sensitive Spirit then latenâ— in it and ready to be produced as the Sensitive Spirit in the Foetus of any other Animal is so produced when the Vegetative Spirit hath first Formed and Organised the Sensitive Body as I have shewed and may now evidently appear in the Creation and Generation of Man for so God is said to breath into his Nostrills the Breath of Life or Lives as it is Hebraicaly that is in the same Instant when God so produced by Improper Creation the Sensitive Spirit or Life which is also called Breath of Life by forming Man of the Dust of the Ground as well as any Beast as I said he also introduced into his Body the Intellective Spirit and Life for so he is said to breath into his Nostrills that is into such an Organical part of his Sensitive Body as any Beast also hath and not only into a Figure or Similitude therof which a Statue may have but plainly they were Carneae and not Luteae Nares and so was all his Body Carneum Corpus and not Lutea Imago Corporis and so Adam after he was thus Immediately Created that is by Improper Creation of the Sensitive Body and Proper Creation of
God a Perfect Substance in itself Ingenerable Incorruptible Immisâ—â—ble and Indivisible as well as any Angelical Spirit And yet as there is some mutual Indigence and Opitulation in and among all Created Natures as so many parts and Members of the Universal Body therof so even Angels who are most Immaterial not only as other Spirits wherof none is any Matter as I have shewed but have least need therof either by Consubstantiation as they or Inhabitation of a Body as the Human Spirit yet becaus they also have no Extension of themselvs whereby they may be in their own Vbi or Place therefore must be in the Universal Body of the World and in some part or Vbi therof as Magnetical Virtue is in any Medium Indifferently and when they are in one Place they are not nor can they be in another nor can Instantaneously pass from one to another nor can annihilate or evacuate the Nature of Extension or the Density or Gravity of Matter nor do any thing contrary to the Law therof nor Infinitely overcome it but Finitely and according to some certein proportions and therefore Move not so swiftly through more Dens as through more Rare Matter nor can so easily lift more Grave as more Light as I have shewed and I grant that there is also such Coordination between the highest and lowest Nature Angels and Matter becaus they are both Natures and Created Entitys conteined within this Univers as Parts and Members therof and within the Universal Genus of all Created Entity but they have otherwise no Communion with any particular Body of Matter nor have any such Vehicles Syderous Igneous Aereous Aqueous Terreous as some suppose whose Souls are so farr Immersed in the gross Matter as that they cannot conceiv Angels or any thing to be Immaterial or without a proper Body of Matter nor God himself without an Vbi though his Immensity be Infinite and Infinitely Different from all that is Finite and therefore Infinitely free from all Extension Place Space or Vbi or any Notion or Imagination therof becaus it is Incomprehensible and such as must be acknowledged and adored but can never be comprehended Wheras Man though he be more concerned in the Matter and Material Spirits then Angels and so may be said himself to be more Material then they yet as he is litle lower then the Angels and much higher then the other Inferior Natures wherof also all except the Matter are Spirits should more Contemplate Spirits and their Spiritual Nature and not wholy bury himself in Matter who hath no such Union with it Immediately or Mediately but that he may Exist in his own Intellective Spirit and Operate Separately without it in his Separate State though as he is the Epitome of all Classical Natures so he doth Subordinate all the others unto himself as they do one unto another in this Conjunct State and though his Proper Sensitive Spirit as well as others doth also Naturaly and Necessarily affect this Union yet he doth not so mutualy affect it as that he cannot Be and continue in his own Individuality and the private Oeconomy of his own Spirit and Operate Separately without it in his Separate State as well as Angels and yet being also capable of this Conjunction or Composition as well as other Spirits though in another maner as I have shewed he doth Naturaly indeed but not Necessarily affect it as they do and so is the great Amphibium between both apt to live Conjunctly and Separately in both Worlds and in the lowest Earth and highest Superaether And thus the Human Spirit in this Conjunct State is in the Body not Inherently as I have shewed nor yet so in its Element as a Fish in the Water which cannot live out of it or as a Plant that is Rooted in the Earth but as a Master in a Ship who can also live out of it or as the Scripture more aptly expresseth it as in a Tabernacle wherin he shall not abide long and so the Rabbins call the Body Vagina Animae But wheras the Schoolmen say that it is Tota in toto tota in qualibet parte Corporis I cannot understand it of the very Substance of the Soul nor do I conceiv it to be Intelligible for though I acknowledg it to be not only as a Master in one part of a Ship as in the Heart or Head but like Hercules in Vrceo possessing and filling all the Vessel and also that it hath all its Facultys and Powers every where in the whole Substance of itself either Actualy or Potentialy becaus it is Indivisible and hath no Extensive but only Coextensive parts and them not so Coextensively United to the Matter as Inferior Spirits are yet it doth Operate Actualy in one part rather then another which the Scripture Comprehensively calleth the Heart and sometimes more particularly the Head and so indeed it must becaus it now Operates by the Instrumentality of the Sensitive Spirit which is Centricaly seated in the Head and Brain and not so in the whole Body though it Opera e Communicatively and Diffusively through the whole Body but in other parts where it is also it doth not so Operate Actualy and as it cannot so Operate and not so Operaâ—e in the same Place any more then in the same Time so becaus itself is diffused in and through the whole Body therefore it is not all in any part therof otherwise it should not be so diffused and it cannot be diffused and not diffused in the same Place and as it is all within the Body and therefore cannot be without it in this Conjunct State so if it were all in any one Part of the Body then it could not be in any other wherefore since it is tota in toto it cannot be tota in qualibet parte for both cannot be true of any Extension or Coextension whatsoever Nor doth the Spiritual Intirety and Indivisibility of the Human Soul alter the nature of the Extension of the Body or Coextension of itself nor do they or either of them destroy the Intirety and Indivisibility therof which is not Local as is supposed but only Spiritual as a Ray or Orb of Emanant Light is Spiritualy Intire and Indivisible in the Lustre or Image therin but not Localy for it may be measured by so many Inches Feet and the like Coextensively according to the Extension of the Diaphanous Body wherin it Localy is but Spiritualy so as you cannot clip off an Inch or an hairs breadth of the Ray and wheresoever that is there is also the Lustre and Image and so you may measure a Man both Body and Soul according to his Bodily Extension Yet if a Leg or Arm or half the Body by a Turkish Torture be cut off the Soul or any part therof is not divided but as the Light retires into itself when you divide the Diaphanous Body so doth the Soul which is yet Spiritualy more Intire and Indivisible then the Light for that
Tragoedos and in very great and sudden Fears and Frights and the like in others Now the Understanding and Will of Man though they be Classicaly of an higher Nature then Imagination and Appetite yet they are all in the Region of Life as I have said and very Analogous in their Living Operations and Conjunct in the Human Compositum wherin the Intellective Spirit of Man doth Predominate and as his Sensitive Spirit is Immediately Subordinate so it is also Subservient unto it and as the Vegetative Spirit doth Actuate the Species and Phantasms in the Animal Spirits which are Elementary for the Imagination which doth so Irradiate them Immediately for itself and thereby Sens and perceiv them so the Imagination doth also Actualy Irradiate it s own Phantasms for the use and service of the Understanding whereby they become the most Spiritual and fitt Objects therof and then when the Understanding would Animadvert them it doth farther Irradiate them by its own most Pure and Mental Light as I may so term it and thereby understand them Intellectively and with all perceiv that it doth so understand and as it doth thus behold Sensible Objects so also becaus itself is an Intelligence it hath Intellectual Notions and Idea's therof and much more of itself and other Intelligible things and can Reflect upon itself and its own Operations and understand what they are by another and higher Act and so likewise Abstract from all Singulars and Particulars and Contemplate them in their Universal Natures as from Album and all or any Alba Concretely it can Abstract Albedo and so from Species their Genera and from all Genera the Genus Generalissimum which is Ens or more Abstractedly Entity wherof there can be no Sensible Species Images or Phantasms but only Intellectual Ideae and therefore it hath a special Art whereby it can Command and caus the Imagination in another way to represent such Signatures therof Sensibly and which shall represent them Intelligibly to the Understanding and that is per Verba Mentis as we call them for as in writing I make such Visible Letters in Long-hand or Characters in Short-hand that are the Signatures of such Intelligible Sens and Meaning which we call Words or as we so Discours by Audible Voice and Articulate Sounds so by these two Doctrinal Senses or either of them and by the Visible or Audible Signatures therof in the Imagination which the Understanding doth Irradiate and thereby read or receiv them it doth understand its own Intelligible Sens and Meaning which it cannot so do without them and therefore if the Brain be hurt or distempered not only the Imagination but the Understanding also is accordingly hindred in its Operations and cannot Operate Immanently in itself nor Contemplate any of its own Innate or Acquired Notions without such Instâ—umentality in this Conjunct State and the Brain of Man is therefore larger and hath more of these Animal Spirits in it then the Brain of any Beast or Brute proportionably becaus they are such Instruments not only of the Sensitive Imagination but also of the Intellective Understanding in Man and so if the Imagination be hurt or distempered by any such particular or general Delirium as I formerly shewed the Understanding is accordingly disordered and commonly such as the Imagination Naturaly is such also is the Understanding but where there is a Prepotent Fansy which will not be so Subservient to the Understanding there is in such men an Extravagant Understanding and they as I have said may excell in any Works of the Imagination and yet be almost Idiots in Understanding which yet certeinly is an Irregularity of their Compositum and not according to the Natural Conformity of both these Facultys in their Composition And so is a dull and stupid Imagination a great Impediment to the Understanding but where there is an equal Excellence of both which is very rare there is a most accomplished Temperament of Wit and Judgment Nor are either Sensitive or Intellective Souls all equal but they have their Individual and not only Numerical Differences as well as Specifical as there is no Species wherof all the Indidual Bodys are of one and the same Size exactly which might make an Universal Standard becaus God and Nature do in all things intend Variety as I have shewed Much less is there any Common Understanding or Intellectus Agens which doth Illuminate or Irradiate all particular Understandings but there is only as I said of Anima Mundi Intelligence Genericaly and Metaphysicaly which comprehends both Human and Angelical wheras every Individual Angel and Man understands by his own Individual Understanding and as God breathed the Intellective Spirit into Adam so he Created in it and with it his Intellective Faculty whereby he did understand Nor is there any other account to be given of Sensitive or Intellective Notion Perception or Knowledg generaly but that God hath so Created them and made them to be such as they are as I have already shewed becaus their Substantial Spirits in themselvs are Simple Essences Immediately Created by God that is Sensitive Spirits in the Begining and afterward produced in the Fifth and Sixth Days and the Intellective Spirit of Man last of all together with the production of his Sensitive Spirit which is the most excellent of all Sensitives as I have shewed and so their Sensitive and Intellective Facultys also Created in and with them are Simple Accidents and Essences in themselvs though their Operations are produced afterward by other Instrumentalitys in their Compositum into which we may and have thus farr inquired and this Operation by Species and Phantasms seemeth to differ from the Created Notions in the Facultys themselvs as Nebuchadnesar's Dream when he had forgott it did from the Revelation therof unto him by Daniel afterward for so he had a Notion therof in himself before it was Reveled otherwise he could not have known it again when it was Reveled and yet he could not so Revele it to himself as the Understanding cannot understand any such Notion which it hath Immanently in itself without the Signatures therof in and by the Imagination yet the Innate Notions therof are not like his which was Acquired before nor in any strict sens such as they are called Reminiscentiae but Immediately Created and Imprinted in the Understanding by God and Nature without which it should not have been any Natural Understanding nor is it only an Intellectus Patiens but such as can Actively of itself and by the Instrumentality of the Imagination Operate and Exert them as I have shewed and so they are more rightly termed Anticipations or Pâ—aenotions which are the most Simple Apprehensions of the Soul neither by Ratiocination or Deduction from them Naturaly nor by Faith or Divine Illumination of God Supernaturaly and therefore to distinguish them from Reason and Faith I shall call them Praenotions and their Operations Intuitions such as the Sensation of Seing is when the Ey beholds
same Sensitive Classis and yet very farr Different one from another not only in their whole Composita but also in their very Sensitive Spirits which Specificaly Differ and the Piscine Spirits are much Inferior to the Bestial so also are Angelical and Human Spirits in the same Intellective Classis and not only Spirits Genericaly as they are distinguished from Matter and as all Elementary Vegetative and Sensitive are Spirits as well as Angels as I have shewed but Classicaly Coordinate one with another and though the Spirits of Men be Inferior to Angelical as it is said Thou hast made him little lower then the Angels yet certeinly they are not Subordinate unto them as Fishes though Inferior to Beasts are not Subordinate unto them so as all the Sensitive Classis is unto Man and the Vegetative to the Sensitive and the Elementary to the Vegetative and Matter to the Elementary becaus they are not of an Inferior Classis but of the same Classis wherin all are Coordidinate as I have shewed and so are the Intellective Spirits of Men with Angels and as our Savior saith in this Future State they shall be Isangeli not only like but equal to them and indeed if we should not be in the same Intellective Classis with them Man should not be a Microcosm as he is and Christ in our Human Nature should not have Assumed all the several Classes of Nature as he did And becaus we are so Coordinate with them therefore we need not their Mediation and Intercession but only his who is the Mediator God-Man And as the highest Excellence of their Nature is to Know Love and Enjoy God so we are capable heerof as well as they and as we and they are Moral Creatures so we are Mutualy obliged one to another but neither of us to Brutes and so the Angel said to Iohn I am thy fellow-servant and we are yet more united in Christ who shall also make us partakers of their Superaether and in whom all things are Recapitulated as the Apostle saith both which are in Heaven and which are in Earth even in him Whereby as it is also said we Come unto Mount Sion and unto the City of the Living God the Heavenly Ierusalem and to an Innumerable company of Angels to the General Assembly and Church of the First-born which are written in Heaven Now wheras I have shewed that in this present Conjunct State we cannot Operate without or beyond the Body that is we cannot Understand without Phantasms which we Irradiate with the Spiritual Light of our Understanding nor Localy Move the Body without the Motive Spirits which we Move by the Spiritual Power of our Will whereby we Command and Govern the Sensitive Imagination and Appetite Immediately and so the whole Body Mediately and that Angels need no such Instrumentalitys but may Intuitively Contemplate all things by the Irradiation of their own Mental Light and Move them by the Eradiation of their own Spiritual Heat as I may so term them thus our Human Spirit as well as they shall also then have the same Intuitive and Motive Qualitys Actuated therin which aâ—e now in it Potentialy for so Intelligences as well as all other Natures have their proper Potentialitys and Actualitys otherwise they should not be Mutable for Alteration is by production of Potentiality into Actuality and reduction of Actuality into Potentiality as I have said and though they are not Generable or Corruptible in their Substances which are Simple and without any Mistion or Composition and such as always Subsist in themselvs and are neither Generable nor Corruptible as I have also shewed yet they have their Accidental Qualitys by which they Operate and not by their Essences or Substances Immediately more then other Natures and all such Accidents do Subsist in their Substances and thereby and therin have their Actualitys and Potentialitys and are therefore Generable and Corruptible in themselvs and so Mutable Also all Simple Substances of the same Species have all the same Specifical Qualitys therof either Actualy or Potentialy becaus they are of the same Species as they are such Simple Substances though their Mista or Composita may otherwise Differ Specificaly as such for so though the Cortical Stones Metalls Minerals and Subcortical Magnet differ Specifically as Mista yet as all of them are of the same Predominant Element Earth so that being a Simple Substance in it self hath all the Terrene Qualitys in it self Actualy or Potentialy and thus the Magnetical Virtue which is a Terrene Quality is Actuated in Iron and so as is said may be in Brick-earth and the like And so though Aethereal and Culinary Fire may differ Specificaly as Mista yet the Elementary Fire which is Predominant in both is Specificaly one and the same Simple Substance and hath all the Aethereal Qualitys in it self either Actualy or Potentialy and so Planetary Virtue might be Actuated in Culinary Fire as well as in Comets and so also all Simple Substances of the same Classis have the same Classical or Generical Qualitys as every Grass Herb and Tree hath Vegetation and the like though in their own several Specifical maners and every Fish Fowl Beast hath Sensation and the like though in their own several Specifical maners And thus the Human Spirit and the Angelical Spirit being both Intelligences which may Live and Operate separately have also such Generical Qâ—alitys both Intuitive and Motive whereby they may so Live and Operate Separately in themselvs though in their own several Specifical maner either Actualy as the Angels or Potentialy as we also now have them And as an Embryon in the Womb hath many Facultys Potentialy which yet are not Actuated untill it be born and brought forth into the Light so have also our Souls while they are as Embryons in the Egg as it were of our Bodys and as we have now many Actual Qualitys which shall in that Separate State be reduced to Eternal Potentiality as Nutrition Tasting and the like so shall we then have others Actuated in us which we never had Actualy before And certeinly in the Palingenesy of the Body there shall be such a great and wonderfull change of Qâ—alitys that the Apostle calleth it a Spiritual Body as I have shewed which shall not be only a Platonical Vehicle of the Soul but Organical and most Glorious as the Apostle saith The Lord Iesus Christ shall change our Vile Body that it may be fashioned like unto his Glorious Body according to the working whereby he is able even to subdue all things to himself Whereby also we may understand that Separate Spirits are not so vastly Diffusive or Atomicaly Retractive as some fansy but have their Bounds as other Finite Natures for so certeinly our Separate Soul after the Resurrection shall be confined within the Body as well as in this Conjunct State And that the Separate State of the Soul is such may somewhat Sensibly appear in our selvs who seem to have some Common
he doth And so this Human Generation doth most evidently prove that all Generation is none other then such a Composition and Confabrication as I have declared and thus Adam begatt a Son in his own Likenes and after his own Image and his Son Seth was his Seed as well as Eves in whose Womb the Generation was afterward consummated when there was an Infusion of the Intellective Soul of Seth by God wherof the Instrumental Union Composition and Confabrication was by both Parents as it is in any other Animals by the Male and Female for so the Generation of Man by Man is according to the Law of his Original Generation as well as of any Brute by Brute according to the Law of their Original Generation and whatsoever Difference there may seem to be between them in their Successive Generations it is none other then was in their Original Generations according to which a Man doth Generate a Man as well as a Brute a Brute And so according to this Natural Law and the Instituted Compact or Covenant of Works which God made with Adam for himself and all his Posterity Original Sin and Corruption is derived unto us all and every Mans Soul though as it is the Immediate Work of God the Creator it is Perfect and Incorrupt as all his Immediate Works are most Perfect yet by this very Union and Composition which is the Generation it is Corrupted as it is rightly said Non Corrupta Infunditur sed Infusa Corrumpitur Wherefore Iesus Christ was not so born according to this Law of Natural Generation and yet he is also called the Seed of the Woman though his Soul was certeinly so Immediately Created by God becaus the Union therof with the Sensitive Body was by his Mother and as Adam was Created by God both by a Proper Creation of his Intellective Soul and Improper Creation of his Sensitive Body so was Christs Soul Properly and his Body Improperly Created by God as it is also said A Body hast thou prepared me and thus as the first Adam was the Epitome of all Creation both Proper and Improper so also was Christ the Last Adam as the Apostle fitly stileth him and all that was Extraordinary in this First Man was to typify him who is therefore also stiled the Second Man IV. I shall now discours farther of the Intellective Spirit of Man which is his Angel or Daemon as it is in this Conjunct State in his Body and as it Operates therin And heer again we must review the Scale of Nature and of the Composita therof wherin all such as are Imperfect Substances in themselvs and cannot Exert themselvs in their Oeconomys nor Operate without a Conjunction with others do therefore accordingly affect that Union Naturaly and Necessarily and disaffect to be disunited which I call their Composition and Consubstantiation whereby they are mutualy Conjoined and Perfected as Matter which is such an Imperfect Substance cannot be pure or alone but doth so affect an Union with Spirits whereby it is Inspirited Activated and Perfected or as they term it Informed and so made as it were a Spiritual Matter and the Elementary Spirits which are lowest and next unto it becaus they cannot so Oeconomicaly Exert themselvs nor Operate without a Body of Matter as their Vehicle Domicil and Officine do therefore mutualy affect an Union with it whereby they are Embodied and so are said to be Material Spirits and though any Body and Spirit make a Complete Compositum yet as Elementary Spirits which are the lowest may be more highly Exalted and Purified by Vegetative Spirits so they also affect an Union with them whereby they are so much Sublimated as I have before shewed concerning the Bloud and Animal Spirits and the Vegetative Spirits becaus they cannot so Oeconomicaly Exert themselvs nor Operate without an Elementary Body as their Vehicle Domicil and Officine do therefore mutualy affect an Union therewith whereby they are also Embodied in them Immediately and Mediately in and by them in the Matter and so are also termed Material Spirits and the Proper Vegetative Spirit of Sensitives as it may be more Advanced toward the Sensitive Nature by the Sensitive Spirits so also it doth affect an Union therwith whereby it is so much Spiritualised as I have shewed in the Involuntary Motions and other Sensitive Offices and Services therof and the Sensitive Spirits becaus they cannot so Oeconomicaly Exert themselvs nor Operate without their Proper Vegetative Bodys as their Vehicles Domicils and Officines do therefore mutualy affect an Union therwith whereby they are also Embodied in their Proper Vegetative Spirits Immediately and so in and with them Mediately in the Elementary Spirits and Matter and so are also termed Material Spirits Thus they all Consubstantiate one another being Localy and Oeconomicaly in the matter of their Bodys per omnia puncta and so Coextended thereby and more or less Divisible therwith as I have shewed Also they penetrate one another without any penetration of Extensions becaus they have no Extension of themselvs but only are Coextended as I said in and by the Matter that is they are in their own Vehicle Domicil or Officine which they Inspirit and Inform as their Body and Seat from which or any part therof they abhorr to to be removed or that it should be in any maner discontinued but though they be thus Localy United and Naturaly Composited and Consubstantiated yet their Consubstantiated Natures are still Classicaly Different and they are still distinct Matter and Spirits or one Spirit and another as before both in their Essences Affections and Operations and do not participate of one another for the Extension of Matter is neither Hotâ— nor Cold nor Heat and Cold Nutritive nor Nutrition Sensitive but only they are Subordinate and Subservient one unto another as I have shewed wheras Spirits of the same Classis may be not only Localy United but Spiritualy so Mist in their Essences Qualitys and Operations as to participate one of another and be confounded one with another as Heat and Cold are in Tepor and the Equine and Asinine Spirits in a Mule which are no longer a Distinct Heat and Cold Hors and Ass nor only a Compositum but a Mistum of both like the Mistion of more of the same Specifical Spirit in the Seeds of both Parents wherof one is not Prolifike without the other and in the Augmentation of Vegetatives or Sensitives Indistinctly and Confusedly Now the Intellective Spirit of Man being a Perfect Substance in itself and such as may Individualy Exert itself and Operate Separately and doth not Inhere as Light in a Lucid Body but is as Light in the Diaphanum is therefore neither Consubstantiated with the Sensitive or any other Inferior Spirits or the Matter any more then an Angel who Possesseth an Human Body nor can it be Mist with the Angelical Nature or any Angelical Spirit or with more of any Human Spirit becaus it is Immediately Created by
Monuments of his Mercy and Justice be Defaced Though it is true that all Men and all the Angels in Heaven or Divels in Hell can add nothing to or diminish from Gods Uncreated Glory which he Eternaly Enjoieth in himself and which is Immutable as Himself nor was the World made for any such End but for the Created Manifestation therof which accordingly as they do Advance or Eclips by serving him or sining against him so he also according to his Created or Reveled Law of Justice will most certeinly Retribute unto them And this Moral and Political Argument is very much inforced by the consyderation of Gods present Providence and Administration which is as the Political Chaos of the World Future and seemeth to be as Inane and Inform and yet out of it will he produce all the Beauty and Glory of the other World Thus no man knoweth either Love or Hatred by all that is before them All things come alike to all There is one Event to the Righteous and to the Wicked But also It is appointed for all men once to Dy and after Death the Iudgment so that Death shall not Prevent but Prepâ—re for Judgment as the Prison is not to Concele but to Secure the Malefactor And I am so confident of the Moral Conviction of this Argument which as I said is a Common Notion deduced from the Immediate Knowledg of the Nature of our Intellective Soul and of God our Creator Preserver and Governor collated together that no mans Conscience can outface it but only his who doth not or will not regard it and unless such who can deny all Polity of Nature and the Subordination of all Inferior Na ures to Man can also be so Impious as to deny the Immediate Subordination of Men and Angels to God their Creator I do not see how they can evade it which if they can they do also thereby elude all Religion and Worship of God Nor are Sensible Experiments wanting though I will not offer any Direct Testimony therof to such who can deny Divine Authority and from whom therefore I may not reasonably expect that they should believ any Human Reports or Records of the Survivorship of the Souls of men after Death and If they will not hear Moses and the Prophets neither will they be perswaded though one rose from the Dead and should tell them this very thing that he hath rose from the Dead but I shall therefore rather offer another common Experiment among the Living from which I shall deduce a Collateral Evidence of this Truth and that is Self-murder in Man and in none other Inferior Animals who will not so destroy themselvs Perceptively and Spontaneously and being in no Delirium but in sound Health and Strength of Body as Man very often doth most Wittingly and Willingly and with the greatest and most sedate Deliberation Now as I have before shewed Self is such a First Principle and Fundamental Interest in Nature that as Nature generaly so all particular Natures do intend and endeavor to the utmost the preservation therof nor can it by any Natural Power of Compulsion or Perswasion be removed from this most Innate Principle and Instinct except only for preservation of the Universal Nature which is also Natural in order to the necessary preservation of its own Particular Nature as a Fox will bite off his Leg to preserv his Life for if any thing could be ousted of this most Natural Principle then it should be ousted of itself wheras Self is the Foundation of all other Concernments Thus a Lion Mastiff Bear Boar Hors or any other most stout and couragious Brute will ly whining and pining to the last rather then destroy itself or suffer itself to be destroied by others untill Death necessarily dissolv it becaus it is Conscious to itself and hath this Common Notion in itself that the Individuality therof which truly and realy is the very Self therof shall perish for ever wheras Man having this Common Notion of the Immortality of his Soul Imprinted in his Soul which principaly is himself as Hebraicaly the Human Person is called a Soul and as it is said Animus cujusque est quisque though generaly according to his whole Human Compositum he affecteth Life and dreadeth Death yet judging it better for him to be in the Separate State of his Soul then in the Conjunct State of his Compositum he can and doth accordingly both determin and execute his own Death and Dissolution though I do not conceiv that every Self-murderer like Cato who before-hand read over Plato's Discours of the Immortality of the Soul doth so consyder it Explicitely nor as Spira who in Despair would dy that he might know the worst after Death but rather most of them not regarding any better or wors State after Death however are willing to dy to eas themselvs of their present Miserable Life and so desperately venture upon a future whatsoever it may be or perhaps according to the vast and most Licentious Liberty of Human Understanding and Will may thus Explicitely not only deny but act contrarily to any Common Notions or Instincts whatsoever and so destroy themselvs which yet they could never effect witâ—out such an Implicit Notion of the Immortality of the Soul Radicated in itself And so none but an Immortal Being can wish a Notbeing which yet is only an Imaginary and Illusory Wish as we commonly Imagin Vacuity to be Somthing we know not what and so we may wish Notbeing as Somthing which we conceiv to be a Vacation from Ill-being we know not how for certeinly we can Naturaly desire nothing but only in order to Self which must always presuppose Self by which and for which we so desire it But however we mâ—y conceiv heerof in respect to present Ill-being certeinly none can affirm that any Brute hath any fore-knowledg or expectation of any better Being heerafter or of any Transmigration or Translation or that it can thereby be perswaded out of its present Being whatsoever it is nor can he deny that there is such a foreknowledg and expectation in Man or that he may Naturaly and Realy desire and very truly say Cupio dissolvi as I believ not only many Christians but also some Philosophers have thus welcomed Death not through any Necessity or in a higher Strain of Gallantry but with a clear and conscious expectation of another Life after Death and breathing after it in and with the willing expiration of their present Life which whether it be alâ—o joâ—ned with any assurance of a better State therin or not yet plainly proveth that the Soul of Man generaly is Immortal becaus it can so affect another Separate State which no Brute can so affect becaus it is Mortal and that it shall be either in a wors State of Eternal M sery becaus some Men can so Imaginarily wish to prevent it or in a better State of Eternal Happines becaus others can so Realy wish to enjoy it
the Motion of the Earth if any should urge against me that Text which shaketh the Earth out of her place and the Pillars therof tremble I should answer him that if I wanted a Text to prove the contrary Truth this alone might suffice for both by it and the Context it plainly appears that it is spoken of a violent Commotion of the Earth by God in his anger and evidently imports that otherwise the Earth Naturaly resteth and hath a Place of Rest. And so their chief Reason to prove the Earth Mobile becaus it is Magnetical which I have grantâ—d doth as plainly prove the Immobility therof as I have shewed And the Sensible Experiment of an Arrow shot upright in a Ship sailing is a meer Fallacy though the Motion of the Ship and of the Archer in it while he dischargeth it may indeed caus some little Impuls that way in the very discharge which so directeth it But certeinly no man can believ that a Fly removing from an Horses head in travelling doth follow him with any less Nisus or labor by reason of any such Conjunct Motion then another Fly which freshly pursues the Hors for let an Hors that hath been washed in a River run swiftly on the Land certeinly the Drops that fall from him will not follow him There are many such fond Opinions and foolish Probations which serv only to render Philosophy ridiculous I am more confident of my Theses and hope I have offered no such Hypotheses but whatsoever they are I submit them to the several Masters in the respective Arts and Sciences and generaly all to learned Divines whose complete Province it is also to inspect this Divine Philosophy which God himself hath laid as the Foundation of Theology and as he doth delight to intitle himself the Maker of Heaven and Earth so Ieremy taught the Captive Jews that Chaldaike Sentence The Gods that have not made the Heavens and the Earth even they shall perish from the Earth and from under these Heavens to discriminate the only true God from all Idols nor do I remember that any Heathenish Religion did ever ascribe the Creation of the World to any of them nor indeed acknowledg any Proper Creation Wherefore since Errors in Philosophy are so dangerous in Divinity Theologists should affect the Genesis of Creation as well as the Exodus of Redemption as all the Sects of Graecian Philosophers did joyn Natural with Moral Philosophy Certeinly Theology only can teach us the right use and improvement of Natural Knowledg that is to Glorifie God and benefit Mankind and doth specialy admonish us that we should not so highly prize Curious and Costly Perierga or any vain Philosophy or Knowledg which only puffeth and edifieth not for indeed whosoever doth terminate in a Speculative Contemplation of the World is as much a Worldling as any Ambitious Covetous or Voluptuous men who seek a satisfaction therin VIII Let all men therefore prais and glorify their Creator who hath made this whole World and all things therin in Order Measure and Weight not only in all their own particular Natures but in the Univers and Polity therof since every man is himself a Created Module and Idea both of the Creation and of God the Creator who as a Melior Natura was made to represent God to all Inferior Creatures in his Dominion over them and them unto God in his Immediate Subordination unto him Wherefore as all the Works of God do prais him with the Echo of his own Goodnes and the whole Globe as a Cymbal doth sound forth his praises so should we sing and chant them out with Oral Voice and Mental Understanding And thus as blessed Angels who in Heaven behold the face of God continualy cry unto him Holy Holy Holy is the Lord of Hosts so we beholding the Reflections therof in the Speculum of Created Nature should subjoin in Consort the whole Earth is full of his Glory And more specialy we should prais him for our own Human Nature which is the Summ of all the rest and Completion of both the Sensible and Intelligible Worlds quartering all the Familys of Nature in the â—scutcheon of our Humanity whereby we of all others are most obliged to this Divine Service which is the very End of Creation and Divine Goodnes therof And every particular man should thus Personaly reâ—lect on himself becaus he is also an Abstract of Humanity singing the Doxology of the Divine Psalmist I will praise thee for I am fearfully and wonderfully made and that my Soul knoweth right well my Substance was not hid from thee when I was made in seâ—ret and curiously wrought in the lowest parts of the Earth Thine Eys did see my Substance yet being Imperfect and in thy Book were all my Members written which in continuance of time were fashioned when as yet there was none of them Thus I was Created through the most free Grace of my Creator and was not what I now am long since the World was made and which might still have continued without me who am a very Inconsyderable and Insignificant Portion of Mankind among all the Innumerable Millions of men who have been before me are now with me and shall be after me and yet as much concerned in my Creator and he as particularly regarding me as if there were none other man in the World And as I before I was so my Parents or any others could not designe or desire any such being for me nor foretell or imagin what I should be but only my Divine Father who did set down and prescribe in his Book of Eternity the Idea of my Personality and whole Compositum and accordingly formed me in my Mothers Womb molding my Body the Tabernacle of my Soul by a Vegetative Plastical Virtue and producing my Sensitive Spirit out of the common Clay and lowest part of the Earth inspired into it my Intellective Spirit as a Light Incensed that shall never be Extinguished an Intelligence Ingenerable and Incorruptible for ever And now I am my self and not another nor ever shall be any other then my self and so am put into the present possession of my own everlasting Being though my Soul living and dwelling in this Mortal Body for this short space of a Temporary Life hath this small Segment of its Eternity set out and appointed to be the sole opportunity of gaining my everlasting Welbeing and the Intellectual and Spiritual Welbeing of my Soul is only the Union and Communion therof with my Infinite Creator which is the true Apotheosis of Intellective Spirits In which Original State of Divine Perfection Human Nature was first Created but by the Apostacy and Defection of our first Parents did again sink down into the Mortality of the Body and the self-confounded Chaos of the Soul And now O Mankind admire and adore for ever the Infinite and Incomprehensible Glory of God and Mystery of his Spiritual Kingdom of Redemption farr exceeding all the Glory of his Natural Kingdom of Creation which was only the foundation or Scene of the other being so made in order therunto and wisely conâ—â—der how God Infinite in himself look'd through this Finite World as a Bubble of Diaphanous Air computing all Creatures therin only as so many Cyphars which though more or fewer greater or less before or after in or among themselvs yet all signify the same Nothing in Divine Account neither adding to nor diminishing from the Infinity of their Creator And therefore from all Eternity before the Foundations of the World were laid he designed and decreed to Invest his own Son the Uncreated Essential and Intrinsecal Image of himself with the Created Artificial and Extrinsecal Image of our Humanity and therin with the Universal Nature of the Created World By whom Finite is thus united to Infinity and Mutable to Immutability and in whom God Infinitely and Immutably enjoieth himself in the full Embraces both of his Essence and Operations And this is that new and better Creation which shall endure for ever wherof it is also said as of the first Creation In the Begining was the Word and the Word was with God and the Word was God The same was in the Begining with God All things were made by him and without him nothing was made that was made And now I prais thee I bless thee I adore thee Lord God Creator of Heaven and Earth for thine own Uncreated Glory Eternaly Immanent in thy self and for the Transient manifestations therof in and to thy Creatures And as I admire thine own Infinite Incomprehensibility so also all those Finite Incomprehensibles in Nature and all the Comprehensibles therof which may be known by us for whatsoever we do or can truly know of thee or thy Works is most excellent and so is all that we cannot know And I thank thee for the discovery of the Initial Creation and Original Confabrication of the World by thy Word and the retrospective Revelation therof to thy Servant Moses and for any Revelation of that Primitive Apocalyps to me thy most unworthy and unable Servant by the Illumination of thy Divine Spirit And now I beseech thee to revele it more and more to the whole World that we may all know and acknowledg the only true Genesis of the World and thee the Creator who art both the Author and End therof And wherin I am Ignorant still teach thou me or wherin I have Erred discover it to others that neither thy Divine Truth may be dishonored by my Human Infirmity nor any honor therof ascribed to my Infirm Humanity but that we all may always and in all things Laud and Glorify the most Holy Name of thee the Infinite Iehovah and Creator through Iesus Christ the Messiah our Redeemer whom to Know is Life Eternal Amen FINIS
beyond that Creating Causality but must necessarily at last terminate in the Wisdom and Will of the Creator therof when he knoweth that he hath arrived at any Simple Substance or Accident which is not Composited or Mist with others and this as I have said is the Non ultra or utmost Bound not only of Human but Angelical Knowledg and they who will inquire farther into the Caus of every Caus and so Infinitely like Children shall not nor can they ever be Satisfied Wherefore I say that the Sensitive Spirit of any Animal such as it was Created and produced in this Fifth Day or afterward and not being Mist with others as the Sensitive Spirit of a Mule which is both Equine and Asinine is such a Simple Substance Immediately Created by God though the whole Compositum be Compounded of that and a Vegetative Spirit and Elements and Matter as I have shewed and this is as I conceiv the proper Work of a Philosopher thus to inquire into the Works of Improper Creation that is the Mistion of Elements Actuation of Qualitys Composition of Matter Elementary Vegetative and Sensitive Natures and the like and so like a Speculative Chymist to Separate those things in their several Natures by his Intellect which they can never do in fact by all their Instruments and that it is a very Improper Work for him to inquire farther then the Work of Proper Creation which he ought wholy to resolv into the first Caus of all Causes that is God who hath made all things for himself and according to the good pleasure of his Will And so also I say that as God made the Sensitive Soul to be a Living Perceptive Spirit accordingly he Imprinted in it certein Simple Innate Notions whereby it might so Perceiv in a Living maner by and with the Instrumentality of the Vegetative and Elementary Animal Spirits and Species and a Conjunction between them and the Sensitive Animal Irradiation Thus Generical Imagination Feeling and the like Sensitive Notions wherwith all Sensitive Spirits are instructed and not Vegetatives Elements or Matter are the Innate Facultys whereby Sensitive Spirits do Imagin feel and the like and not the others and this is as I said a double or Reflex Operation wherof no Inferior Nature doth partake for Sensitives being Perceptive Animals do not only Imagin Feel and the like but also Perceiv that they do so wheras others only do what they do without any such Reflection upon their Operations Again there are other less Simple Sensitive Notions Common to all perfect Sensitives as that the Whole while it is Whole is greater then any Part therof divided from it and so that Two are more then One and the like Also I suppose that they have some Generical Sentiment of Symmetry Harmony and the like becaus these also are Common Sensibles which they may and do Perceiv as well as Proper Sensibles Besides these there are also Proper Powers as Ingeny or Artifice wherof all Sensitives as Oisters and the like do not partake and so are said to wanâ— Imagination wheras they also have that Common Perception which I call Imagination otherwise they should not be Sensitive and there are proper Notions which belong properly to one Species and not to another as to a Bird to Sing and Nidificate to a Spider to spin to a Bee to make Honey and the like which though they are very Ingenious and Artificial in the External performance yet they are so wrought by them according to the Specifical Notions or Sentiments of their kind as an Infant so Sucks a Lamb flys a Wolf which he never saw before and a yong Hound hunts an Hare before he seeth it Also by these Innate and more Immediate Notions the Imagination is able farther to Acquire and Collect any other Sensitive Notions of whatsoever it Perceiveth by any of the External Senses which it doth likewise add and Ingraff into the others and retein in itself and gain Experience and so may thereby be more Instructed to live the Sensitive Life therof And the Imaginative Faculty being thus furnished with Sensitive Notions can Compound and Divide them and so discours of Singulars or by Particulars which are Sensible as an Hound can distinguish one Hare from another and an hunted from a fresh Hare and therefore doth accordingly follow one and not another and so likewise the Sent of an Hare from the Sent of a Deer or Fox or Otter or the like and therefore doth accordingly follow it for Singulars are only as so many Pictures of Individual Hares and Particulars as the Signe of any Hare which are both Sensible and none of these Operations may be denied to Brutes which are otherwise distinguishible from Intellective Operations as I shall shew heerafter But though there be these Common Notions or Prenotions which are otherwise called Instincts in Brutes whereby they are apt to Perceiv Potentialy yet they cannot Perceiv Actualy without the Instrumentality of the Animal Spirits and Species therin as well as their own Sensitive Irradiations as I have shewed which to prepare for themselvs they have also a Specifike Power whereby they can as I said Command and Move the Vegetative Spirit and Power therof so to Actuate and produce them accordingly as they call for them and without all these both Sensitive Principles and Vegetative and Inferior Instrumentalitys the Sensation cannot be performed All which as I suppose doth plainly appear by Memory whereby when we have Acquired any new Notions and would Remember them we thus as it were Dictate to the Inferior Facultys and then they produce a new Image or Species therof which we do Contemplate wheras if it were any former Image or Species therof as hath been supposed certeinly such should pass away with the Substance of the Nerval Succus wherin it doth Subsist and if that doth not Circulate as swiftly as the Bloud yet it passeth away more or less continualy and is recruited every Night by sleep wherefore it is Impossible that the Images or Species should remain therin which we have Acquired so many years since but the Acquired Notions therof must necessarily remain in the Imaginative Faculty which continues to be one and the same according to the Individual Oeconomy of the Sensitive Spirit and wherof the Animal Spirits have the Images Potentialy in themselvs I have been informed by a Physician concerning a Knight his Patient and my well known Friend that sometime before his Death he could not Remember things done the same Day and yet could very well Remember things done many years before which was from the same reason that the Notions which he had Acquired in his Youth did remain in his Imaginative Faculty which was now grown so weak that he could hardly Acquire any new Notions and so Youth doth best retein any such Acquired Notions becaus they are then recent and fresh and there are not many others before Acquired which might oppress the Memory for though Imagination be a very
should not be Life and therefore as these two do Immediately Subsist in the Sensitive Spirit so they do also always Cooperate to produce any Vital Act for thus the Imagination doth Perceiv Spontaneously and the Appetite Affect or Disaffect Perceptively and these are the most Intrinsecal and Immanent Acts of both the Facultys which they do so act between themselvs but yet their own Operations in themselvs are as different and several as the Facultys for to Perceiv and to Affect any thing do very much and very plainly differ and so their maner of working is very different for first the Imagination Perceivs and Judges the Object to be Sensitively Good or Evill and so presents it to the Appetite which accordingly Affects or Disaffects it wherefore since several Cells have been by some found out in the Brain for the Imaginative Judicative and Memorative Powers which are only such several Powers of one and the same Imagination wherin they do all Immediately Subsist I wonder that never any such Cell hath been appointed by them for the Appetite which is certeinly a distinct Faculty from the Imagination and Subsisting Immediately in the Sensitive Spirit as well as it And as there are such several Powers in the Imagination so also in the Appetite but as first the External Sensible Object by making an Alteration in the Standard of Sens which is within the Body doth by it Irradiate the Animal Spirits whereby the Sensible Species are produced which the Imagination doth afterward also Irradiate and Perceiv by a Primary Sensation and accordingly after the Object is removed Irradiate only by itself and so Contemplate the Phantasms therof by a Secondary Sensation so contrarily the Appetite which followeth the Imagination doth first Internaly Affect or Disaffect in itself by its own Power which is its Primary Sensation and then exerts its Appetitive and Motive Power by a Secondary Sensation either in those Affections which we call the Passions of the Soul or in the Motion of the Body or any part therof and though the more Immediate Instruments of the Appetite be also the Motive Animal Spirits in the Nervs yet it likewise causeth Fluxes and Refluxes of the other Blouds accordingly which discovers a great Union and Consent between them and as the Object of this Faculty generaly is Sensible Good or Evill so according to all the Diversifications therof the Appetite doth exert itself in those several Passions which we call Affections and are as it were the Fluxes and Refluxes of the very Sensitive Soul answerable to those of the Bloud and Spirits whereby it so expresseth itself for this Spiritual Faculty is not an idle and ineffectual Affection or Disaffection of the Object but also armed with a Power to Effect all the Sensitive Operations therof in the Body And so also the very Motive Power whereby the Vegetative Spirit is Guided in producing and Actuating the Phantasms for the use and service of the Imagination is not only from the Imaginative Perceptively but also from the Appetitive Faculty Spontaneously And thus in the same Sensitive Compositum there is not only Local Motion of the Matter to Union as in the Instance of Introsuction of the Finger and the like and to Station as when the Body falls down by its own Weight and the like and Elementary Motion by Rarefaction and Condensation as I have formerly shewed and also Vegetative Motion as in Contraction of the Muscles which certeinly cannot be Motions of the Matter becaus they are Violent and contrary unto the Rest therof and as I have shewed in the Systole the Heart lifts itself upward by this Vegetative Motion but in the Diastole falls downward again by its own Pondus of Matter which for the same reason can be no Elementary Motion for in the Systole it is contracted and in the Diastole returns again to its own Elementary Laxity by its own Elastical Potentia which was Spiritualy contrary to the Contraction And as the Basis of the Heart being united to the Body the Muscular Contraction therof doth thereby draw it upward which otherwise it could not so all such Muscular Motions are by such Traction to or Trusion from another Body as a Fulciment for so an Heart taken out Moves in the Hand and a man bowing forward can lift up no more then according to the Weight of his Body to which the Traction is but standing Perpendicularly upright he may lift up any greater Weight according to his Muscular Strength by Trusion from the ground as a Fulciment and so he bears up any Burden on his Shoulders wheras iâ— there be not such a Fulciment he can bear nothing but all will sink together as if he stand on the Water or in a descending Scale or the like and so a man in a Scale holding at the Beam cannot lift himself up becaus it descends toward him and he cannot also ascend toward it as he may if there be such an over-weight in the other Scale as will hinder the descent nor can he make that Scale wherin he is to weigh more then the Weight of his Body by pulling it down becaus he hath no hold below him to which being fastned himself he might so draw it down Also besides these Muscular Motions in the Flesh and the constant Puls caused thereby which plainly is Vegetative or by a Pulsifike Power of the Vegetative Spirit there seems to me to be such a sudden and occasional Motion in all these Fluxes and Refluxes of the Bloud caused by the Passions as is not only Sensitive but Vegetative for I suppose that the Sensitive Appetite in all such Local Motions therof doth thus Move the Body not Immediately by itself but by the Mediation of such Vegetative Motions and so Guides and Governs them Directively and Spontaneously as I have shewed as when I write the Motion of my Hand and Pen generaly is from the Elementary Motive Spirits in the Nervs which the Vegetative Spirit Actuates and produces and itself Moves by and with them as it doth by and with the Muscles or as my Hand writes by and with the Pen only as a â—â—tt Instrument of the Mover for certeinly my Writing is no kind of Elementary Motion such as is by Rarefaction or Densefaction Magnetical or Planetary Virtue or the like but a Vegetative Motion as that is an higher and fitter Instrument of a Sensitive Mover and also as a Motive Instrument itself and the Moving of my Hand in writing generaly is no Sensitive Motion nor doth my Pen Hand Nervs Animal Spirits or Vegetative Spirit Seâ—s or Perceiv what I do but only my Sensitive Spirit which therefore in causing this or that Letter or Word to be writ Guides and Governs the Vegetative Mover as if another should guide my Hand with his that is the Sensitive Spirit doth not only Command as I have said becaus the Inferior Spirits have no such Perception or Appetite whereby to know what is Commanded and to Obey but also the
Human Compositum not Possessing it or the Body of Matter as the Seaven evill Spirits did which our Savior cast out of Mary Magdalen but Informing that is Inspiriting it Naturaly and according to the whole Scale of Nature wherof they are all the Classical Spirits and if they were not all in the Human Compositum Man should not be truly the Epitome of Nature or any such Microcosm in himself but as certeinly as he is Composited of Matter and Spirit which yet remain distinct and different Natures in one and the same Compositum so he hath also all the Inferior several Spirits in him as well as the Matter and the Matter as well as them all which together are his Human Body and not only the Matter and Elementary Mistion And now becaus I know that this affirmation of so many several Spirits in every one Man will seem very strange to any who doth not attend and rightly consyder the true System of Nature as it is described in this History of Creation both Proper and Improper and becaus many Christian Philosophers who strongly maintein and affirm the Proper Creation of the World against all Atheism and Heathenism yet do not heerin also as they ought oppose the Improper Creation by God against Human Philosophy and Inventions of Men from which they have derived some preconceived Notions which are their only Objections against this Doctrine I shall recapitulate briefly what I have formerly more fully declared whereby they shall plainly understand that the Objections are only Notions and that it is not nor can it be Realy so in Created Nature Thus as I have said God the Creator is the only true Eminence or Eminent Causality who comprehending all Possibilitys not Formaly but Eminently in his own Infinite Omnipotence could and did Create what he pleased from Absolute Nonentity and so still doth comprehend all Created Entitys not Formaly but Eminently in his own Infinite Entity in an Infinite and Incomprehensible maner but as it is Impossible that any thing should be Generated Actualy wherof there is only a Nonentitative Possibility and no Entitative Potentiality as I have distinguished them becaus Generation is no Creation so it is also Impossible that any Natural Agent should Act or Operate by any Power which it hath not Formaly in itself but only Eminently as they say for if it can so Act and Operate then it hath Formaly that Power whereby it doth so Act or Operate otherwise it should Act or Operate without the Formal and Univocal Power or it should have â— and not have it both which are equaly Impossible and so they say that the Soul of Man doth Sens and Vegetate and the like and yet hath no Sensitive or Vegetative Powers and the like or that it hath them Eminently and not Formaly that is it hath them and it hath them not But since it is most certein that the Human Compositum doth Sens and Vegetate and is Hott Cold Moist Dry Realy and Formaly as well as any Beast or Tree or Stone or the like it is most evident that it hath Formaly the Sensitive and Vegetative and Elementary Powers and Qualitys as well as they and then by their own Argument becaus the Intellective Soul cannot have them Formaly there must be also in Man a Sensitive Vegetative and all the fower Elementary Spirits wherin they do Formaly Subsist Again becaus God is Infinitely one most Simple Essence therefore he doth also Act and Operate by his Essence but all Created Substances even Angels themselvs as I shall shew heerafter are not Simple as God but have their Substances and Accidents and Act and Operate by their Accidental Powers and Qualitys and so their Nature is composed of Substances and Accidents And the mutual Conversation of one Substance with another is by their Accidents that are their Emissarys and Agencys and which meeting and joining together as Light with Color by their Conjunction and mutual Action and Passion the Operation is produced which as I have said cannot be in Vacuity or without some Contact Corporeal or Spiritual and as we thus Act and Operate Immediately by Accidents and upon Accidents so by them Mediately we know Substances of other things and not otherwise Thus the Intellective Soul doth Act and Operate by Understanding and Will and by their proper Irradiations and Eradiations as I shall shew heerafter and so the Sensitive Soul by its Imagination and Appetite and their proper Irradiations and Eradiations as I have shewed before whereby we know them to be what they are and therefore since Man doth thus Sens as well as Understand and the like he hath also Substantialy in his Compositum a Sensitive as well as an Intellective Soul and the like otherwise we must affirm his Intellective Soul to be also a Sensitive Soul which is to confound Natures Classicaly Different and we may as well affirm it to be Vegetative and Elementary Spirits and Matter itself which all make the Human Compositum Again as Matter being an Imperfect Substance must be Composited with Spirits to perfect it so every Spirit that is Inferior is more Composited with it and others and the more Superior less as I have shewed and this Compositum doth not produce any new Substance which is Forma Compositi nor is any such introduced into it aliunde but it is only the Result of the Composition itself and the Real Relation therof not Abstractly and Metaphysicaly as Entity Genera Species and the like but Concretely and Homophysicaly as I may term it as the Univers all Animals all Men and the like which are also so many Physical Individua and so is the Human Compositum or Man so many Physical Spirits and Matter Composited together And this is only a Natural Corporation wherin the Intellective Spirit Predominates and so Denominates the Compositum and the Forma Compositi which is one is only the Result therof and according to the Scale and Oeconomy of Nature the Composita are thus Naturaly United together for so the Elementary Spirits do Immediately Consubstantiate the Matter of the Body of Man and are all fower Mist together and have their fower first and such other Elementary Qualitys which are yet Occult and unknown to us Actuated therin as well as in any other Elementary Compositum Stone Wood or the like that is in the Primigenious Miâ—tion and Temper of the Bloud whereby and wherof the Flesh Bones and all the parts of his Body are Constituted severaly and respectively by the Operation and Distribution of the Vegetative Spirit which doth so Plasticaly Govern and Vary the Elementary Mistion and Qualitys therof as it doth the Matter and Extension therof so Qualified and so form and frame the whole Compages of the Body Organised and Erected thereby and the Vegetative Spirit which doth so Govern and Vary the Elementary Spirits doth Immediately Consubstantiate them as they do the Matter for as they cannot be and Operate without the Matter nor the Matter
Properly Created both in Adam and Eve whom he called Flesh of his Flesh but not Soul of his Soul is still Created by God and not Generated by the Parents as God himself testifieth All Souls are mine as the Soul of the Father so also the Soul of the Son is mine and Elihu acknowledgeth the same of himself The Spirit of God hath made me and the Breath of the Almighty hath given me Life And it is so Rational that unless we also acknowledge it we must affirm that our very Intellective and Rational Souls were partly in the Seed of our Father and partly in the Seed of our Mother and so by their mingling together Mist into one as the fower Elementary Spirits or the Muline Spirits and the like and so that half an Human Soul was lost by the sin of Onan And if the Soul of Man be thus Miscible then it may be also Unmist again and is Divisible and consequently Corruptible as well as Generable with many other such Absurditys which do necessarily follow this Erroneous Opinion Wheras we may Sensibly perceiv that though as I have said the Sensitive Body of Man that is the Matter and Elementary Vegetative and Sensitive Spirit be so Generated by the Parents and accordingly are conformable more or less to their Bodily part as an Aethiopian or Negro begets a Nâ—gro a Moor a Moor and an European an European according to the several Shapes and Colors of the Parents Bodys not only in their Native Climes of Aethiopia Mauritania Europe and the like but also in any others so long and untill the habits of the Parents Bodys be afterward altered by degrees and several Successive Generations and so Hereditary Diseases happen commonly in Familys yet there can be no such certein Observation made of any Intellectual or Moral Endowments of the Soul descending from the Parents to their Children notwithstanding the Inclinations from all those Bodily Humors which may so be derived unto them and the great advantages of Education and Conversation with them and the like which Virgil had very wisely consydered and so affirmed to Augustus that therefore he could not judg of the Race of Men as of Horses and Dogs and it is a common Observation of Historians that in Hereditary Kingdoms seldom two Princes of like Disposition succeed one another But it is most observable in the Foetus of Sodomitical Copulaâ—ion that though iâ— may in the Bodily part retein and represent something of either Parent Human and Belluine yet the Predominant Spirit or Soul is not so Mist as in a Mâ—le which is both Equine and Asinine but is either Human or Belluine that is Intellective or not Intellective and having or not having Rational Discours and the like though I rather suppose that it is never Human but alway Belluine and that though God doth generaly Create and Infuse an Human Soul into a Foetus begott by Adulterous or Mâ—retricious Copulation which are only against the Law of Matrimony between two Individua yet he doth not so assist in Sodomy which is against the Generical Law of Nature and the Classical Difference therof And as Sensitive Animals of the same Classis that are very Heterogeneous will not so copulate as Beast and Bird nor Hors and Kine and the like as an Hors and Ass will which are more Homogeneous so though Man whose very Sensitive Spirit is more Heterogeneous from all Beasts then any of them is from another may through his most Unnatural and Abominable Lust perpetrate such Infand Villany which cried to heaven and to the God of Nature for Vengeance against the first Denominators therof yet commonly the Foetus is strangely Biform and Monstrous and no fitt Receptacle for an Human Spirit and so it is said It is Confusion Now though Human Parents do not nor can they as I have shewed so Generate or produce the Intellective Spirit of the Child as they do the Sensitive Spirit and others yet Homo generaâ— Hominem or the Human Compositum which is the Man that is Generated aswell as any other Sensitive Animal doth Generate its like Sensitive Compositum which may evidently appear if we remind what Generation truly and rightly is that is no Creation of any Possible Non-entity nor Transpeciation or Conversion of one Entity into another or Production from not such an Entity Actual or Potential and only Possible which is tantamount to a Creation but only a Composition Aedification or Confabrication of Simple Essences before Created into one Compositum whereby there is Generated a Forma Compositi which was not before Actualy but only Potentialy in all the simple Essences wherof it is Composited and which also have their own Simple Formalitys whereby they are such as they are and were so Created by God in themselvs otherwise they should not be such as they are and indeed Absolutely not be in themselvs and when they are so Composited there is no new Creation or Conversion of them or any of their own Simple Essences or Formalitys as they are every one in themselvs into any other but only the Composition of them all together in such or such a maner which was Potentialy before in them all otherwise they could not be so Composited is now made Actualy to be such a Compositum as it was not before as any Accident Potentialy Subsisting in the Substance is so afterward Actuated as well as an Hous is so Built as I have shewed and this is the Generation that is Generatio Compositi by such Composition and Confabrication of simple Entitys for there can be no Composition of Non-entitys And thus as the Original Generation of Adam or the whole Man by God was such a Composition and Confabrication as he is so said to be the Son of God and of the Woman by such Aedification as it is termed so is every Man still Generated by his Parents in all Successive Generation and the only Difference between the Generation of Man and any other Animal is in the Creation of the Principles or Simple Essences wherof they are Composited that is whereas the Matter Elementary Vegetative and Sensitive Spirits of Brutes which are their Principles were all before Created by God and are afterward Composited by the Parents which is their Generation so only the Matter Elementary Vegetative and Sensitive Spirit of Man were so before Created and his Intellective Spirit which is one Principle is Created by God Immediately in and with the Composition and Generation by the Parents according to the Law of Nature which different Creation of the Principles by God doth not at all concern the Generation by the Parents that is the Composition or Confabrication therof which according to the Law of his Nature is the same in Man as in any other Animal and therefore there is one and the same Blessing of Procreation to Man and Beasts wheras indeed if Generation were any such Conversion or Transpeciation as is supposed then Man should not Generate Man as
itself in a Glass and the first and Fundamental of all or any of these Praenotions is that I am or Scio quod Sum whereby the Intellective Soul is Conscious of its own Being Immanently in itself or so as the Understanding understands Willingly and the Will wills Understandingly and therefore the most Innate and First Oâ—ject therof is its own Self and though it is true that it needeth the Instrumentality of Imagination to produce this as well as any other Notion and that it cannot know that it is but by an Intellection which is an Operation yet it so knows that it is Conjunctly in and with that very Intellection as well as it knows that it Operates as I have shewed and as in order of Nature Esse is before Operari so the Intellective Spirit must also in Nature first know that it is before it can know that it Operates though it so knows both in and with the same Operation in Time nor is this the Knowledg of what it is Reflexively which it Consyders afterward by another Operation but only the Conscience of its own Being or that it is generaly which needeth no Argument or Ergo to itself as Cogitas or Dubitas ergo Es is used by the Father to convince another who was an obstinate Sceptike and would deny his own Conscience which none could manifest to himself but only himself But as this is the First Notion so the Second is the Knowledg of the Operation or Scio quod Scio or that I am an Intelligent Being and so are more Remotely and Consequentialy the other Operations of the Intellective Soul and Facultys or Powers therof such as are comprehended in one word Rationality which yet doth not properly express them all as these Praenotions and Faith and the rest and which it ought to Include as well as Reason and though it might be so conceived Inclusive of them all yet it is only of such Proper Facultys which are Accidents and not of the very Specifical Difference of the Soul which is Substantial and such as we know not and therefore cannot know the Substance therof any more then we do the Substance of any other Spirits or of Matter itself that is only by their Proper Accidents Now as I thus know that I am and that I am a Knowing Being by a most Simple Apprehension which is only of this Simple Enunciation Ego Scio for so by the Egoity as they term it I know that I am and that I am my self and none other and by the Scio I know that I am Knowing so becaus I know that I am not the first caus of my self but a Finite Creature who had a Begining of my Being I know Rationaly by Immediate Deduction from it that there is an Infinite first Caus of my Being that is God and becaus I know that I am such an Intelligence whereby I can thus know God my Creator whom therefore I know to be also my Preserver and Governor I know my Soul to be an Immortal Being made for God himself and his own Glory who is Eternal and will Eternaly recompence me according to my prepared Capacity of Mercy or Misery and though these be indeed Ratiocinations by way of Argument and not such Simple Enunciations as the other yet becaus they are such Intimate Immediate and Cogent Consequences we also call them Common Notions as they both indeed appear to be such in all Nations and all Ages of the World and by the Vote of all Mankind and all Civil Societys therof and are both of them so Complicated that he who denys one will also deâ—y the other and he who denys either must presume himself to be wiser then Solomon yea then all men besides himself and from these and the like Notions we may Consequentialy deduce others and so one from another Syllogisticaly which we call Reason but we call only the first and Immediate Deductions or Ratiocinations Common Notions becaus they are so obvious and evident to any Man who hath Common Reason wheras others which are not so Immediate and therefore not so readily to be apprehended by every Mâ—n whose Reason is not so Subtile and Firm as to pursue a whole Chain of Inductions and Ratiocinations we do not therefore call Common Notions becaus they are not so commonly known or apprehended by all though all right Retiocinations be indeed particularly as true in themselvs as right Reason is generaly And this I conceiv to be Reason and thus God as it is said having sett the World in the Heart of Man that is an Intellectual World of Knowledg of all things Intelligible and of their Natural Causalitys and Effects Analogys Combinations not only Singulars and Particulars but also Universals both Abstracted or Metaphysical and Concrete or Homophysical which is that general Notion or Knowledg that I before mentioned to be Implanted in his Intellective Faculty he is thereby thus Instructed to Reason and Discours from Causes to Effects or from Effects to Causes and according to Natural Analogy and the like and to make Propositions of Singulars and Particulars by some Universal Propositions to which they are to be reduced and the like Again as the Understanding of Man is an Intelligent Faculty so Created by God in and with his Soul and hath such First and Common Notions Imprinted in it by him Originaly and generaly so God can more specialy by Dâ—vine Revelation and Illumination write in it as I may so say any other Notions which the Soul accordingly apprehending as true and evident as well as any others wherof it hath any such Innate Knowledg it doth therefore Believ them without any Ratiocination and this kind of Knowledg is called Faith wherof there is also a Natural Capacity in the Soul for God doth not so make a Stone Tree or Brute to Believ but only Men or Angels And though these be several ways of Knowledg yet it is all one and the same Knowledg which is Acquired thereby generaly though of several Kinds and the same Object may be known by all or any of these ways of Knowledg as I know Intuitively that I am by a most Immediate Conscience of mine own Being and yet I can also prove it to my self by my Operations or any of them and so I have proved that the World had a Begining and yet as the Apostle saith By Faith also we understand it But Sensitives have only a Module of the Sensible World in their Souls which they being Perceptive and Living Animals may also know in a Sensible maner as I have shewed and so it is possible by such Signatures as I have said to make them understand Sensible things as Horses Dogs Baboons Elephants are taught by Signs to do many strange feats which seem very wonderfull as indeed they are the hights of all Bestial Docility but yet as they are not Intelligences themselvs so neither can they apprehend any Intelligible things as you cannot by any such Signes make
as we Abstract Universals from all Singulars and Particulars whereby we come to the Knowledg of Metaphysical Entity and Bonity so we also Abstract from him all that is Finite and thus know him to be Infinite the Incomprehensible Necessary and Universal Iehovah not only adequate to our utmost Apprehensions but vastly exceeding them and not only exceeding them but Infinitely Different from all that is or can be conceived of him God blessed for ever And this Knowledg of God who is the highest and greatest Object according to the utmost Capacity of a Finite Understanding and the Love of him who is the chief and only true Good is Naturaly in all men Explicitely or Implicitely becaus every Human Soul is capable therof and must acknowledg it as I have shewed which doth so enlarge it that all this World and a World of Worlds which are all Infinitely less then God can never satisfy it so that neither the Understanding nor Will of Man can Terminate in any other thing but only in God and heerby it plainly appears that though the Soul of Man be not Infinite as God only is yet it is most strangely and wonderfully Indefinite becaus nothing less then Infinite God can satisfie it Yet I suppose also that it is not Properly Indefinite as Possibility is which is adequate to Divine Omnipotence and wherof we cannot either in our Understanding or Will go to the utmost Extent Affirmatively yet certeinly Negatively nothing less then Absolute Possibility and Divine Omnipotence wherin it is founded can Terminate the Soul of Man which can invent other and more Worlds like Anaxagoras and wish to conquer and enjoy them like Alexander V. I may not omitt to speak of the Image of God in Man which is so Expresly mentioned and Emphaticaly repeated in the Text though as I said God being Infinite and Infinitely Different from all Finite Nature there is not nor can there be any thing like unto him in any Intuitive or Representative maner whatsoever as the Prophet saith To whom will ye Liken God or what Likenes will ye Compare unto him but only Demonstratively and Doctrinaly whereby an Intellective Spirit may know that there is such an Infinite Being as I have shewed and so the whole World and every Created Being therin doth prove him unto us Argumentatively though nothing can declare him Representatively and therefore God doth justly abhorr all such Representative Idolatry and is to be conceived only by an Intellectual Idea which is the highest and purest and only lawful Idolum of a Deity And thus as the Great World so Man as he is a Microcosm is such a Demonstrative Image of the Creator becaus he is a Collective and Representative Image of the whole Creation and he is so not only in his Intellective Spirit but also in his whole Compositum and therefore God pronounced Murder which is a violent Dâ—ssolution therof to be Capital for in the Image of God Created he Man And though Man in himself by his Intellective Spirit doth Govern and Rule over his Sensitive part and can rectify the Errors therof or restrain the Inordinate Motions therof whereby I have plainly proved it to be another Spirit in itself and distinct from the Sensitive Spirit in Man yet by his whole Compositum he doth Govern and Rule over all Inferior Creatures and therin he is the Image of God as it followeth in the Text and let them have Dominion and so Ovid well expresseth it Finxit ad Effigiem moderantûm cuncta Deorum and thus as I said Man was constituted Lord over the Works of his hands and made Gods Viceroy heer on Earth by a most Lawfull and Natural Sovereignty and accordingly God hath Crowned him with Glory and Honor and Invested him with Roial Power both in his Mind which is more Politike and Prudent and more Ingenious and Mechanical then any Brutes and also in his Body which is of an Erect and Sublime Stature and of a more Excellent Temper and Organism especialy his Hands whereby he can Use and Manage any other Instruments farr otherwise and to more advantage then they and as Man is Animal Politicum so Mankind by Conjunct Wisedom and Power doth Subdue all Wild Beasts and Nations of Brutes But the Intellective Spirit of Man is a more Special Image of God in itself as it is an Intelligence and hath in itself an Idea of Divinity and a Capacity of Loving and Enjoying God wherof all Inferior Natures are Incapable and indeed we may justly admire how a Finite Intellect should be in any maner capable of apprehending Infinite or of having any Communion or Conversation with God who is Infinite and this our very Subordination unto him is farr higher then our Sovereignty over all Inferior Creatures which as they were made to Serv us so also to Demonstrate and declare his Glory shining in them unto us who as Gods Stewards should gather in all the Revenues therof from them and Immediately return it unto himself wheras their Immediate Goodness and Perfection is thus to be Subordinate unto Man who by his more Divine Contemplations and Lawfull Use of them and his Glorifyng of God the Creator thereby doth Sanctify them and by his own Immediate Knowledg Love and Enjoyment of God his Creator is himself as it were Deified and indeed this is the true Spiritual Image of God in the Soul which is the highest Exaltation therof and such a Sublime Mystery as well deserveth a more particular Explication And first we must know that the Knowledge and Love of God as God must be above the Knowledge or Love of our very Self becaus God is Infinitely above us not only in himself but in Relation unto us as he is our Creator and we his Creatures whereby we are made wholy Subordinate unto him and not he unto us wherefore to Know or Love him in order to our Self is no true Knowledg or Love of God as God but Blasphemy and Impiety and yet as I have shewed Self is Naturaly the Begining of all our Knowledg and End of all our Love and no Man Naturaly can Know or Love God otherwise then in order to himself which is to make Self his God or his Chief and Supreme and God only to be Subordinate therunto nor can any Nature whatsoever Naturaly of itself ascend above itself as Water cannot ascend above its Levell otherwise Self should be more then Self which is Impossible Now wheras the Law of God commandeth us to Exalt him above ourselvs and to Love him with all our Valde in such a Transcendent and Supernatural maner we must also conceiv that he doth not command Impossibilitys but that there is a Natural Capacity in our Soul of being thus Exalted above our Natural Self which must be by a Supernatural Power so Exalting us and becaus it is the Exaltation of our Intellective Understanding and Will therefore it must not be only a Passive or Receptive Capacity but with a most
of such Supernatural Irradiation by the Divine Spirit and of Iesus Christ the Redeemer through whom only it is to be obteined Who is indeed The Brightnes of his Fathers Glory and exprâ—ss Image of his Person Infinitely and Incomprehensibly as he is the Essential Natural and most Univocal and Unigenous Son of the Father or the very Iâ—trinsecal Verbum Mentis Divinae who also hath Invested himself with the Human Nature as the Epitome of the Univers and which was therefore made such in order to him as I have shewed and so the Apostle stileth him both together The Image of the Invisible God and Firstborn of every Creature And as I said this very Consultation of the Trinity about the Creation of Man was in order unto Christ as there was afterward another Consultation of God about the Creation of Woman in order unto Man And it is also said Let us make Man in our Image after our Likenes as it is said of Adam that he begatt a Son In his Likenes after his Image both which Expressions are not Supervacaneously Impertinent but as there is a mutual Resemblance between any two Similar things so it is heer Doubly exprest and sometimes only Singly and Indifferently by Image or Likenes Now as there are Combinations between all Created Natures even Angels and Matter as I have shewed so the Image of Holines is the Combination or Communion between the most Spiritual Nature that is the Intellective and God the Creator But the most Admirable and Incomprehensible Combination is the Personal Union of Iesus Christ God Man both Creator and Creature in one Person Also Adam only was first Created Sole before Eve or any oâ—her as he alone was generaly like any other Man a Microcosm and as he was specialy and Personaly the Prototype of Christ who was to be a Man himself though he was the Seed of the Woman and though Woman also as well as Man being partaker of the same Human Nature was generaly made in the Image of God and so it is commonly Interpreted God Created Adam or Man according to his Kind In his own Image yet it is afterward repeated again more specialy and Personaly concerning Adam In the Image of God Created he him and then Male and Female Created he them and thus Christ is called both the Second Man generaly and the Second Adam Personaly and so the Apostle also expresly distinguisheth saying of Man that He is the Image and Glory of God but the Woman is the Glory of the Man and Christ the Head over all things to his Church even as the Man is of the Woman And thus all that was in the First Creation of Adam did prelude to Christ as I have said who is the only true Uncreated and Created Image of God both in his Essence and in his Operations VI. That there is a God and that the Soul of Man is Immortal are two Fundamental Points of Religion as I have shewed and as in my first Discours I proved the first so I shall now in this last prove the other and between these two comprehend all the rest the knowledge wherof is only in order to these great Ends of Man that is the Glory of God and his own Eternal Beatitude But though I have Mathematicaly proved a Begining and Creation of the World and consequently a Creator becaus the Univers which conteins all in one doth afford a Mathematical Medium whereby I might so prove it as I could also prove it Physicaly or Moraly and I rather chose that way of Probation becaus the Divine Wisedom which lays Natural Philosophy as a Foundation of Divinity doth thus offer the Begining as an Evidence of both and becaus some men who pretend most to Evidence require such Mathematical Demonstration which yet may not be exacted nor expected in the Probation of any thing that is not Mathematical as the Soul is not and which though it be Immortal yet is not indeed such in Present Actuality but only in Perpetual Futurity And as I have proved other Physical Theses Physicaly so I shall now prove this which concerns a Moral Creature Moraly according to the Nature of the Subject Matter when I have first explained what I intend by this Term Immortality the very Explication wherof as of any other Terms whereby Truth is presented in her own Naked Simplicity doth by the Aspect and Eradiation therof carry with it a very great Evidence of the Thing Now according to all my former Discourses it is not nor can it be any Question whether all Spirits whatsoever Elementary Vegetative or Sensitive as well as Matter be Immortal in their own Simple Essences Substances and Specifical Natures for they as such are Ingenerable and were Properly Created and therefore cannot be Corrupted and shall not be Annihilated but as their Composita were first Improperly Created or Originaly Generated and so are Successively Generable they are also Corruptible and so undeniably the Intellective Spirit as it is one Substantial Principle of the Human Compositum is also Incorruptible or Immortal Again as it is no Qâ—estion whether all Generable Composita be not also Corruptible so it cannot be denied but the Human Compositum of Body and Soul as it is Generated may also be Corrupted and so the Sensitive Vegetative and Elementary Spirits therof return into their Chaos which we call the Birth and Death of Men and so as the Human Spirit is Created it may also be Annihilated and the like but the true and clear State of the Question is Whether the Intellective Spirit of Man consydered in itself and without any Conjunction or Composition with his Sensitive Vegetative Elementary Spirits and Matter of his Body or any of them be Immortal or Mortal that is whether it can and doth as an Angelical Spirit continue Separate in its own Personal Individuality and Oeconomy after Death or the Dissolution of the Human Compositam which plainly is the Immortality of the Soul or like other Inferior Spirits when the Compositum is dissolved doth thereby and therwith also ceas to be such as it was before in itself Individualy and Oeconomicaly and so having no such Individuality or Oeconomy in itself Separately and without the Compositum but only in and with the whole Compositum is disolved together with it and the Substance therof return into the Dust as its own Element and Chaos wherin it was first Latent and there is Confounded and Coagulated with others out of which again not the same Individual and Oeconomical Spirit but another in a new Compositum may be Generated which is the Corruption or Mortality therof and such new production another Generation Now that the Intellective Soul of Man is not so Mortal or Corruptible but Immortal and Incorruptible is the purport of the whole Scripture becaus as I said it is a Fundamental Point of Religion and whosoever believs Scripture to be the Word of God may not nor can he deny it but he who
And though I believ this Opinion of the Immortality of the Soul as also the other that there is a God to be Explicitely Exerted and Exercised by few yet certeinly they are both Implicitely Radicated in the Minds of all men which Renders their Lives and Conversations such as if sometimes and in some respects they did seem so to believ and at other times and in other respects as if they did not and it may appear so to be in themselvs and to themselvs in that they have such a continual strife and endeavor to cast and keep these Opinion out of their Minds which is commonly done either by not regarding or resolving against them wherof the very fear or doubtfull apprehension which no Brute can have doth approve to the Soul itself what it may expect and which if men begin at any time to think therof will return upon them though some more learned study to confute themselvs by Contrary Opinions and that they may make way for the denial of the Immortality of the Soul therefore also deny all Separate Spirits both of Men and Angels Good and Bad as the Sadduces and others with Epicurus deny all Inferior Spirits whatsoever hudling all things and themselvs together in the common Matter which is such a Physical Libertinism as though it may gratifie us at present yet is indeed no less then the Eternal Self-murder of the Soul And so likewise others though they will not reduce all Spiritual Substances to the gross Matter yet affirm their Soul to be only Pars Animae Mundi as they term it into which when it dieth it returns again as into another Spiritual Chaos and so though the Substance remain therin Confounded and Coagulated with others yet the Personality and Individuality therof is thereby Corrupted and destroyed like the Sensitive Spirits of Brutes which is only another more subtle Denial of the Immortality therof that is of the very Individuality and Personality of every Human Spirit as I have shewed Wherefore becaus they cannot deny the Immortality of the Soul Absolutely they thus deny the same Personal future Condition therof and any such Intensive or Extensive Rewards or Punishments in Heaven or Hell which to mitigate and moderate they have invented and appointed a Transmigration for all Souls into better or wors Bodys after Death accordingly as they have behaved themselves while they Lived in the former Whereas they must also affirm that they are still Human Spirits which are so detruded into Brutes or Vegetative Bodys as the Poets plainly do acknowledg and so the Man in the Buck would have said to his Hounds and Huntsmen Actaeon ego Sum as the Tree did to Aeneas Nam Polydorus ego which yet certeinly is contrary to all Philosophy and Nature for every Specifical Spirit must have its own proper Organical Body and if any of the more Noble and Necessary Parts of its own Body while it Lives in it be Discontinued Dissocated or Disordered it will Live no longer in it much less could the Human Spirit of Actaeon Live in a Buck or of Polydorus in a Tree for Bodys are nor only Vehicles of the Spirits but Domicils and Officines as I have shewed and as Sensitive Spirits cannot Live in any other besides their own Element so much less can they or the Intellective Spirit of Man live in any other then their own proper Bodys which are therefore so Effigiated and Formed for them by their proper Vegetative Spirits as I have also shewed Or if they could be Transpeciated into other Sensitive or Vegetative Spirits then their Substances being so Specificaly changed their Faculties and Qualities and all their Ideae and Notions subsisting therin must also be changed and alâ—ered whereby they should no longer remember who they were nor what they did formerly and so they should suffer for they know not what after such an Act of Oblivion not only of him that so forgiveth and forgetteth the Crime but also in him who forgetteth the Fact And though others say we be all born with some Reminiscentiae as they term them yet certeiâ—ly they are no such Acquired Notions of any Matter of Fact or thing Good or Evil that we formerly did or learned but only such Common Iâ—nate Notions which God and Nature have Imprinted in us and so taught us to know them which are only Natural and not Sinful and there are also certein Special Innate Notions of Specifical Spirits which are only proper to that Species and to none others as I have shewed all which should be lost by such Transmigration or Transpeciation which therefore is not nor can there be any such Metempsychosis as Philosophers would have it nor yet any such Metamorphosis as the Poets more rightly term iâ— and as both of them are contrary to all Reason or Sens so we have no other Authority but only Ipse dixit for such Assertions And yet this Opinion being apprehended as a Midle way between the Mortality and Immortality of the Soul though not according to the Excellent and Spiritual Nature of an Intelligence and also between no Reward or Punishment heerafter and the true Heaven and Hell and all the Glorious Transactions therof though not worthy the Majesty and Perfection of the Divine Creator hath very much prevailed antienâ—ly among the more Learned Heathen and generaly with the Common People and is still reteined by the Banians and some others But the most difficult Point that I know among Christians concerning the Immortality of the Soul is â—haâ— whiâ—h is called by some the Sleep therof and by others more rightly Psychâ—pannychia or the Pernoctation of the Soul between Death and the Resurrection for in Sleep there is some Opâ—ration both of the Sensitive and Intellective Spirit of Man though Wild and Irregular as I have shewed and iâ— is noâ— intended that in this State there is any Operation whatsoever but a total Vacatâ—on and Cessation therof like Rest of the Body or Bestial part of Man which is said to Sleep in the Grave and that is theâ—efore called a Coemeterium or Dormitory But certeinly the Soul when it deparâ—eth fâ—om â—he Body carrieth along with it all its own Innate and acquired Notions though as the Mâ—n himself so alâ— his Thoughts perish â—s to this world and I doubt not but that also it hath others and farr higher and better in that State and Blessed Souls are sâ—id to be in Paradise which import Pleasure and Delight and that cannot be wiâ—hout Contemplation and Enjoiment also they are now stiled Spirits of Iust Men madâ— Perfect which cannot be without Perfect Operation and since they are Separate from the Body and all Iâ—strumentality therof we must consyder how and in what maner they may probably Operate And heer I must explicate what I intend by terming the Intellective Spirit of Man an Intelligence and affirming that and Angels to be in the same Intellective Classis whereby I conceiv that as Fishes Fowls and Beasts are all in the