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
were removed from the Ey whereby also the Species Emanant from it and Subsisting in it are removed and so the Vision ceaseth and yet there is such another Internal Vision by the Imagination as I have shewed and every Man may sensibly perceiv in himself though as the Scripture very Curiously intimateth he hath a weaker and shorter representation of his own Face wherof he beholdeth only the Reflected Image in a Glass then of the Face of his Wife or Child which he beholdeth Directly and more Immediately Now certeinly the Imagination cannot so behold Internaly without some Internal Species as the Ey cannot see External Objects without such an such an External Species and this Internal Species is not any such Image of the External as that which appears in the Speculum by Reflection is of the Direct Species but another thing Separate from it when the Object and all the Emanant and Reflected Species therof Subsisting in it are absent and wholy removed and of another Nature farr different from the former and more spiritual and Phanstatical and Transient as Thought nor can it Subsist in the Imagination itself which is a Sensitive Spirit becaus this is the Species of some Sensible Quality which is Elementary and so are all the Species therof whether External or Internal nor is it so Actuated and produced as they by any such External Irradiation as Color or by any such Motion as Sound and the like but only at the Command of the Imagination which being a Faculty of the Sensitive Spirit and such Contemplation of External Sensibles by these Internal Species not being performed without them nor by any Intrinsecal and Specifike Power of the Imagination alone therefore it must be as I conceiv by the Mediation of the Vegetative Spirit which first prepares this Elementary Substance or Succus wherin they Subsist Potentialy and when the Imagination calls for them doth Actuate and produce them and so when the Imagination doth Animadvert it doth Irradiate them by its own Light as I may so term it which is yet more Spiritual and Sensitive and thereby doth so Contemplate all Sensibles in such litle Types and Images wherin they are Pictured in Small and so very Subtile and Spiritual which is indeed very admirable and so also is Sensation by the External Species which in the Ey and Optike Nervs are very strangely Contracted and Subtilised as I shall shew heerafter And now proceed from these Spiritual Species which are the Instruments of Imagination or Speculation to consyder those Spiritual Potestates which are the Instruments of Appetite and Spontaneous Motions and these also may be in the same Nervs and Nervous Succus together with the others for so all the Nervs are generaly Tactive as well as Motive and this sufficiently convinceth me that they are neither of them any such litle Corporeitys as is supposed which cannot probably be together in such litle Cavitys without disturbing and disordering one another wheras clearly such Spiritual Qualitys may so Subsist together in the same place and not to be Confounded or Mist as two Lights and so though they be Heterogeneous and of different Natures as Light and Heat which heerin are somwhat Analogous to these two Spiritual Qualitys in the Nervs that is the Perceptive are as Light and the Motive as Heaâ— yet they may well consist together And as the Species which are the Instruments of Perception are as I said of an Elementary Nature so more manifestly are the Motive Spirits which are sensibly excited by Heat and dejected by Cold though they be both in themselvs farr more Spiritual and Aethereal then these common Culinary Qualitys of Light and Heat for as I have said these Motive Spirits are such and so prepared that they Move not at all but are in their Potentiality as the others untill the Appetitive Faculty of the Sensitive Spirit Command them and then the Vegetative Spirit which by its Plastical Virtue did prepare them for this purpose doth Immediately Actuate and produce them and so they like Gunpowder Incensed suddenly and strongly Move the Body and yet no more or any other parts therof nor in any other maner then according to the Imperium of the Sensitive Spirit and the Specifike Power therof which is the first Mover itself and doth so Move them as the Imagination doth Contemplate the Species Actuated and produced by the Vegetative Spirit though the Motion of the Body be Immediately by the Vegetative Spirit and Motive Animal Spirits themselvs as the Immediate Representation is by the Species and so I conceiv that the Sensitive Appetite also Moveth these Motive Spirits not as a Coachman doth Exhort his Horses only with his Voice but as he Governeth them with the Reins whereby he guideth the Coach and causeth it to go this way or that way as he pleaseth though it be Immediately drawn and Moved by the Horses as the Body is by the Vegetative and Animal Spirits and this is the Gubernation that I intend whereby the Superior Spirits thus Govern the Inferior that is not only by a bare Imperium or Command but a Spiritual and Superior Motion which I call Gubernatio or Guiding respectively according to the several Natures of the Motions but alway according to its own Nature and the Specifike Powers therof that is Spiritualy and Sensitively with Perception and Appetite and not without them Thus when the Sensitive Spirit would Imagin it Commandeth that such Internal Species be Actuated and Produced which it also as it were dictateth and calleth for what it would have and itself also Irradiateth and Contemplateth them and though as I have shewed they are indeed of an Elementary Nature Prepared Actuated and produced by the Vegetative Spirit yet the Performance is so Consentaneous that we are apt to think that our Imagination doth Create all its Phantasms in itself and of itself as Poets are so Poeticaly termed Makers And so when it would Move the Body it not only commandeth that the Motive Spirits be Actuated and produced or that as I said the Horses be made ready but it also by a Superior Motive Power Guideth and Governeth them so Spontaneously that we are apt to think that our very Soul doth Move the Body Immediately by its own Impuls of the Appetite and Will and without any such Instrumentality of our Vegetative or Elementary Motive Spirits which yet we must acknowledg since we plainly perceiv that if there be any defect in them the Operations of the Soul are also defective yea many other very Curious Artifices and Motions of these Inferior Spirits in our own Bodys that is such as be not so Immediately Subservient to the Sensitive Operations of the Imagination and Appetite are performed without the Imagination or Appetite as Nutrition the Motion of the Heart and the like which we therefore call Involuntary becaus therin the Vegetative and Elementary Spirits do not Ordinarily attend the Command of the Sensitive Spirit nor are
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
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
become the Body of Elementary Spirits without them so the Vegetative Spirit cannot be produced nor Operate without the Matter and Elementary Spirits nor they become the Body of a Vegetative Spirit without it nor can the Sensitive Spirit be produced and Operate without the Vegetative and Elementary Spirits and Matter nor they become the Body of the Sensitive Spirit without it and thus also the Intellective Spirit is not before Inspired nor can now Operate without the Sensitive Vegetative and Elementary Spirits and Matter nor they become the Body of an Intellective Spirit without it and wherof not one nor some but all together are the Body but contrarily there may be an Elementary Compositum of the Body of Matter and Elementary Spirits without a Vegetative Spirit as Stones Metalls Minerals and the like or a Vegetative Compositum without â—t a Sensitive Spirit as Grass Herbs Treesâ— or a Sensitive Compositum without an Intellective Spirit as Fishes Fowls Beasts according to the Oeconomy of Nature as I have formerly shewed and now more fully approved by the Human Compositum which so Comprehends them all and in the same Order Also as I have supposed that there is a proper Elementary Mistion Subordinate to the Vegetative Spirit and a Proper Vegetative Spirit to the Sensitive Spirit and a Proper Sensitive Spirit to the Intellective Spirit of Man so this likewise may appear in the Human Compositum for so it is said All Flesh is not the same for there is one Kind of Flesh of Men another Flesh of Beasts another of Fishes and another of Birds and yet all Flesh is Elementary and therefore the Difference must be from the Various Mistion of the Human Bestial and other Fleshes and so that there is in Man a Proper Vegetative Spirit is evinced by the Plastical Virâ—ue therof so Effigiating his Body and specialy his Hands which are instead of fore-feet and all the Natural Arms of other Sensitive Animals Horns Tusks Beaks Claws Teeth and Tails and the like and also his Erect Posture whereby he differs from all others and that there is in him a Proper Sensitive Spirit is evinced by his Imaginative Apprehension and Appetitive Delight of and in Beauty Harmony and the like which he can also effect farr more Curiously and Artificialy then any Brute nor are those the Works of his Intellect but of his Imagination properly though that may be much assisted therin by his Understanding for many that are otherwise in Understanding almost Idiots or Lunatikes have most Ingenious Fansys which yet are not Instincts as in Brutes and wherin they farr excell the most wise and prudent men as in Singing Musike Dancing Painting Carving and Mechanike but most evidently that which they call Risibility not only in the Act but in the Power is only proper to Mankind and to no other Sensitive and though I know that Philosophy hath entailed this also upon Reason and I will not deny them such a Rational Risibility as they would have yet certeinly they cannot deny a Sensitive Risibility such as happens by Tickling as well as Flebility by Beating wherin Reason hath not any Share but sometimes we Laugh or Weep against our Will and it is only a Sensible Titillation or Verberation of the Flesh and a Sensual Delectation or Pain thereby which causeth Laughter or Weeping in such cases though there be a great Analogy between the Sensitive and Intellective Risibility as well as between other Sensitive and Intellective Affections which I mentioned before And now I shall proceed to consyder another greater Question and of greater concernment Whether the Intellective Spirit or Soul as well as the Body of Man be ex Traduce as they term it that is only Generated by the Parents as the Decision of the Seed of any other Sensitive Animals or Immediately Created by God Wherin first I do acknowledg as before that the Sensiâ—ive Vegetative and Elementary Spirits of Man as well as the Matter of his Body are so Generated by the Parents becaus all these are only the Human Body as I have shewed according to the Scale of Nature and thus God did at first produce the Sensitive Spirit of Man by Improper Creation Immediately as he did all other Sensitive Spirits latent in the first Chaos wherin also the Proper Sensitive Spirit of Man was so latent as well as his Inferior Spirits both Vegetative and Elementary all which were Created in the Beginning by a Proper Creation and so farr I grant a Praeexistence of these Spirits which are in all Men as well as of the Spirits of Brutes and Plants which as they were afterward produced by an Improper Creation by God and now are Generated by their Parents Successively so God and Nature who do nothing in vain did then so produce them and they do still so Generate them in Man as well as in Plants and Brutes But I deny that the Intellective Spirit of Man is latent in the Seed becaus it was not so latent in the Chaos nor Generated by the Parents becaus it was not so produced by an Improper Creation but Immediately Created by a Proper Creation and Infused by God as it were aliunde and so Inspired as it is very fitly expressed in respect of the maner of Infusion therof for though God cannot be said Properly to Breath yet as it is a Substantial Activity and Life so it is termed Spiritus or Breath and though itself be not Properly a Breath yet as it was Infused in the same Instant when God also by Improper Creation produced the Sensitive Spirit which is the other Life and so is termed the Breath of Life which distinguisheth it from any Vegetative Spirit as I have shewed so God is said to breath into the Nostrills of Man this Breath of Life and as by Inspiration the Breath assoon as it is out of the Inspirer is in the Inspired so this Intellective Soul of Man was Infused into him assoon as it was Created by God and thus according to the Sentence of the Scholeman Creando Infunditur Infundendo Creatur and was not Praeexistent as the Sensitive or any other Inferior Spirit or the Matter as some Jewish Rabbins and Rabbinical Christians have Imagined nor latent in any Chaos of Potentiality but only in Divina Potentia which can Create any Possible Nonentity and produce it into Entity wheras Natural Generation is only the production of Potential Entity or Essence into Actual Entity or Existence as I have shewed And God is said to breath it into the Nostrills rather then any other part of the Body becaus thereby is the passage for Vapors into the Brain which is the Centrical Seat of the Soul as is heerby also intimated Wherefore as all Successive Generation is conformable to the Original and all other Spirits which were then only produced and not Properly Created are still Generated by the Parents so the Intellective Soul of Man which was then not produced nor Improperly but
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
Conscious Knowledg and Freedom of Will by a Revelation of the Light of the Object and also by an Illumination of the Sight of the Understanding and not only by a Moral Perswasion but also by a Divine Exaltation of the Will And thus Man being made such an Intelligent Creature had a Natural Capacity of being so Exalted toward God and becaus it was most Congruous that this Capacity should be filled and completed in and with the very Creation of his Soul which was made for this very End and which if it had not atteined God had made it in vain and so it had been made though not Sinfull yet Monstrous and not Perfect and Good therefore it is said expresly that he thus Created Man in his own Image that is this Image of Holines as well as in other respects and as I have shewed how every other Nature is Exalted by a Melior Natura which is Superior unto it in the Scale of Nature as Matter by Elementary Spirits and they by Vegetative and they by Sensitive and the Sensitive Spirit of Man by his Intellective so is his Intellective Spirit also Exalted by the Divine Spirit of God his Creator and as the Animal Spirits in his Body are so many times Refined and Sublimated to that hight as to be fitt Instruments of his Intellective Spirit by the Irradiation therof so is the Understanding and Will of Man thus Sublimated by the Irradiation of the Divine Spirit and as the Understanding and Will of Man when he was first Created did Perfectly Command and Rule his Imagination and Appetite and they did also Perfectly Obey with their own Natural Perception and Spontaneity so was the Soul of Man first Created thus Obedient and Conformable to the Divine Spirit most Knowingly and Willingly with its own Natural Intellection and Volition and thus as it is said God made Man Vpright and in his own Image which was that Aliquid Divinum in him whereby he was so made Deiformis or as Scripture more fully expresseth it Partaker of the Divine Nature by resolving himself into his Creator Intellectively Knowing and Willingly Loving God as God or as he is in himself and as he Loveth himself above all But I do not conceiv that this Life of Grace as it is also called the Life of God is so expressed by Spiraculum Vitarum for this History of Creation intendeth not Accidental but rather Substantial Lives as the Poet termeth them Inde Hoâ—inum Pecudumque genus Vitaeque Volantûm Also as Naturaly the Imagination and Appetiâ—e being in themselvs Perceptive and Spontaneous Facultys might Rebell against the Intellective and they did Actualy so Rebell in the Fall of Man so also though this Original Grace was so farr Supernatural there was still a Natural Capacity in his Intellective Understanding and Will which are in themselvs Naturaly Knowing and Willing Facultys to Rebell against the Divine Spirit who also if he pleaseth is Irresistible becaus he is God and they did Actualy so Rebell in his Fall whereby his Soul did sink down into Self and now hath not nor can it Naturaly have any Knowledg or Love of God above itself as I have shewed And this is that which the Scripture commonly calls Flesh as it is opposed to the Divine Spirit and the Supernatural Work therof in the Soul and so those two are said to be contrary one unto another and not only different so as the Corporeal Flesh of a Sensitive Body is distinguished from the Sensitive Spirit and so is termed the Flesh of Beasts Birds or Fishes nor as the whole Sensitive Compositum is sometimes distinguished from Intelligences as it is said that Horses are Flesh and not Spirit but as the whole Human Compositum both in the Sensitive and Intellective part therof is now Naturaly opposed to the Divine Spirit as I have shewed and so the Apostle saith The Natural Man or the Animal Man Naturaly receiveth not the things that are of God for they are Foolishnes unto him neither can he know them or conceiv and receiv them becaus they are Spiritualy discerned And all this may most plainly appear by the Renovation of this Divine Image by the Spirit of God which is called the New Creature and New Man which is renewed in Knowledg after the Image of him that Created him though I do not suppose it to be by any Proper Creation of any new Faculty or Power in the Soul but by Improper Creation that is by Supernatural Irradiation of the Divine Spirit such as the production of any Accidental Qualitys out of the first Chaos in the Six Days was by the Divine Power and wherof though there was an Entitative Potentiality before Created in and with the Substance and Subsisting and Latent therin yet it could not be produced into Actuality without the Immediate Power of the Divine Spirit as I have shewed and that therefore it is termed a Creation and is not as Natural Generation which is only production out of a second Chaos of Potentiality as I so term it by a Natural Power Transmitted and Delegated to the Specifical Creatures afterward by the Divine Benediction whereby they can so Generate others and so the Apostle also saith with an express reference to the very first of those Works of Improper Creation God who commanded the Light to shine out of Darknes hath shined in our Hearts to give the Light of the Knowledg of the Glory of God wherefore as that Light which first shined out of Eternal Darknes was so produced not by a Proper but Improper Creation as I have shewed and by such Improper Creation and not only by a Natural Generation as the Light of Fire or Candle is now Generated so is Regeneration the Immediate Work of the Divine Spirit not by Proper but Improper Creation and by such a Creation and not by Natural Generation as our Savior saith That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit And this work of the Divine Spirit in the Hearts of Men Regenerate is the Divine Life of the Soul thus being indued with this Divine Grace and so exalted far above not only the Sensitive but also the Naturaly Intellective and the whole Animal Life therof and so is termed the Life of God and this Regeneration of the Soul a Translation from Death to Life which is indeed a most Miraculous Work and though not any Proper Creation of any Substance or Faculty from Absolute Nonentity yet is an Improper Creation of the most excellent of all Created Qualitys as I have shewed And in this respect it is somwhat more that it requires a Conjunct Irradiation of the Divine Spirit continualy as the Diaphanous Air doth of the Light and Heat of the Sun which is wholy Supernatural And in a Spiritual Life or the Union and Communion of the Soul with God even the wisest of Philosophers have rightly placed the true Happiness of Man though they were ignorant
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
Notion therof Imprinted in our very Souls which made the Heathen Philosophers so much complain of the Prison of their Body and Bondage of this Conjunct State as expecting a better afterward And Christian Divines have a Problem Whether if Adam had stood he should not have been at length Translated to a better that is this other State and if we seriously consyder it there must probably have been some such ground of that wonderfull and otherwise inconceivable Tentation of Adam in Paradise which was not to any thing he then had nor to any thing which he was not capable to have especialy if it were Absolutely Impossible as to be a God or so to be like to God for though now the Corrupt Mind of Man may as I have said apprehend or affect Nonentity as Entitative and Impossibility as Possible yet we may not suppose any such thing of him in that State of Perfect Understanding and Will but it was a most obvious and prevalent Tentation that he having this Common Notion which we have now only Implicitely and Confusedly in his Perfect Mind most Explicitely and Distinctly and thereby knowing that he had such Angelical Facultys Potentialy in himself might covet to have them Actuated that so he might be like the Gods knowing Good and Evil. And though this be a farther and higher Perfection of the Human Spirit yet Adam was not therefore made Imperfect but Good and Perfect according to that Conjunct State wherin he was Created which was his Original Perfection and whereby he was so made a most Perfect Microcosm or Epitome of the preseâ—t World as he shall be also in his future State of the other World when not only these Angelical Perfections shall be Actuated in his Soul but his very Body shall be more Spiritualised as the Apostle termeth it or made fiâ—t for that more Spiritual State of an Immortal Life which yet shall still be a Body having all Corporeal Propertys and Affections such as the Body of our Savior was after his Resurrection which though not Sensible as before to present Sens for so he was not Visible or Tangible otherwise then as he so pleased to appear sometimes unto some yet heerafter when our Sensitive Bodys shall be also refined and sublimated and made like unto his Glorious Body every Ey shall see him as Iob saith I shall see for my self and my Eys shall behold him that is Iesus Christ his Redeemer who shall Eternaly be the Visible Deity and Image of the Invisible God Nor could Christs Spiritual Body penetrate any other Body as some have supposed from that Text wherin it is said that he entred when the Doors were shutt or the Doors being shutt which yet it doth neither express nor import but only that he did not enter into the hous so as our gross Bodys now do by Doors open which is their usual Avenue wheras his more Spiritual Body might enter in by a Window or other Aperture of the hous without any Penetration And this Renovation both of Soul and Body shall be generaly Conformable unto his and so made by his Divine Power as it is said The first Man Adam was made a Living Soul the last Adam is made a Quickning Spirit And as we have born the Image of the Earthly we shall also bear the Image of the Heavenly VII Thus the Heavens and Earth were finished and all the Host of them which Consummation plainly refers to the first Inception In the Begining God Created the Heaven and the Earth or as it is Originaly these Heavens and this Earth which were the same that were afterward so finished in the several Works of the Six Days and which as it is also said God Created to make and particularly it is so expressed not only of Elements but also of Vegetatives These are the Generations of the Heavens and the Earth in the day that the Lord made the Earth and the Heavens and every Herb of the Field before it grew as I have formerly observed and now observ again how this Doctrine of Creation of all Generable and Corruptible things first in the Chaos of their Potentialitys and of their several Generations afterward in the Six Days is so plainly and cumulatively expressed and repeated that none may doubt of the Truth therof Again as not only Heavens and Earth heer are mentioned but also an Host therof or orderly Militia and thus God is called the Lord of Hosts or of the Armys of all the Creatures so as I have observed there is both a Scale of Nature and also an Oeconomy of the Composita and Polity of the whole Univers and that therefore it is declared of them all that they were Valde bona or as it is Originaly Valde bonum Singularly as of One and an Epitome heerof is every Man in himself as I have shewed and becaus as I have said he is such a Microcosm now in respect of this World and so shall be of the World future therefore God doth still continue to Create the Souls of men from the end of the first Created World which was thus consummated in Man as the Summ of all the rest untill the begining of the other World And if we rightly estimate the many Millions of men living together on the Earth probably he doth Create Human Souls every Minute and so though he rested from making the great World yet he maketh many such litle Worlds continualy for though it is said He had rested from all his Works which God had Created to make that is to be Generated or to make by Generation first Originaly which was Supernatural and their Improper Creation and since Successively by Natural Generation as I have shewed yet he rested not from Proper Creation of Human Spirits in their several Individualitys according to the same Specifike kind which he had Originaly Instituted and expressed in the Protoplast or first Mâ—n and so to be Composited with Human Bodys according to that very Institution and first Law of Human Generation as I have also shewed Nor doth he so Immediately Generate or Improperly Create the Human Compositum of any other Man as he did the first Adam except only Iesus Christ who was thereby declared to be the Theanthropus as it is said The Lord himself· will give you a Signe Behold a Virgin shall conceivâ— and bear a Son and call his Name Immanuel which being interpreted is God with us And when God had thus Originaly made Man that is both man and woman as it is said Male and Female Created he them and probably woman of whom Christ was to be born and so is called the Seed of the woman being made after man was also the last of all these Works of God then he pronounced of them all Universaly that they were very Good not only in respect of the Univers but also of Man as the Compendium of all and Consummation of his whole Work of Creation in order to his ensuing Work of Redemption
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
they are therefore so Named let us not conceiv that we or any Angel could Mechanicaly form those Glorious Bodys by any the most curious Artifice and much less by our own Imaginations but acknowledg the Divine Creation and Original Institution of Aether and all the Luminarys therin which have been from this Begining therof and so shall continue and persevere untill the dissolution of this present Elementary World Ingenerable and Incorruptible in the Whole though not in all the Parts therof VI. Now let us prais the Father of Lights for all the Luminarys of Heaven the Sun and Moon and Starrs which the Heathen World formerly adored and which we ought all to admire and to adore him who is the Creator therof whose Gâ—ory the Heavens declare and the Firmament his handiwork which though we behold them according to their seeming Aspects yet we perceiv not their Real Magnitudes and Altitudes and much less their wonderfull Motions and Iâ—fluences and though they are but small Portions of one Element yet are many of them greater then any other and some of them then all the rest whose Positions are higher above us then the Center of the Univers is beneath us and whose Motions are without any Rest and yet swifter then of any other Bodys and stronger then of Spontaneous Spirits And they are all such Locomotive Automata in themselvs and every one Moved by his own proper Power going on in his own Path both distant and different from another but never from itself either in Space or Time which are the grand Horologes of Nature without any Weight Springe or Pendulum and yet farr more constant and certein not only marking and dividing by Lines and Numbers but making Day and Night and all the Seasons in the Year and such long Secula and Revolutions as probably shall never attein any Natural Period but be Violently prevented by the Final Conflagration which shall be effected by their own Aether and Element of Fire and all these Firebrands therof who as they were Supernaturaly Generated so shall also be Supernaturaly Corrupted And yet while this Elementary Globe doth stand it is Preserved and Governed by their Progresses and Circuits about the Inferior Orb who as they pass along scatter the Missilia of their various Influences And though they being a very great Multitude to us seem to be in a continual Rout yet every one of them marcheth in his own Rank and File and they are all severaly distributed into Troops and Partys of Constellations and the whole Host of them formeth one most Orderly and Powerfull Militia wherof Sol is the great General and Imperator who himself alone is able to conquer all the Inferior World not only by encountring it with his Victorious Presence which would burn up all before him but by his very Flight and Absence which would otherwise destroy them through their own Indigence and want of his Vital Heat who as the true Adonis brings along with him in his Accesses all the Fruits of the Year and Foetus of Animals and again carrieth away all that is Annual in his Recesses who is Sponsus Naturae As a Bridegroom coming out of his Chamber and rejoicing as a strong man to run his Race His going forth is from the end of the Heaven and his Circuit to the ends therof And there is nothing hid from the Heat therof SECTION XI And God said Let the Waters bring forth abundantly the Moving Creature that hath Life and Fowl that may fly above the Earth in the open Firmament of Heaven And God Created great Whales and every Living Creature that Moveth which the Waters brought forth abundantly after their Kind and every winged Fowl after his Kind And God saw that it was Good And God blessed them saying Be fruitfull and multiply and fill the Waters of the Sea and let the Fowl multiply on the Earth And the Evening and the Morning were the Fifth Day EXPLICATION God having prepared the Elements Vegetatives and Aethereal Luminarys in order to the production and for the use and service of Sensitives did then caus the Waters to bring forth Fishes whose Spirits were before latent in them according to their several Kinds and particularly Whales the greatest of all Animals and so also caused flying Fowls according to their several Kinds to be produced And this was their Specifical Goodnes and Perfection And after God had thus made them Good and Perfect in themselvs he added the Blessing of Procreation whereby Fishes should multiply in the Waters and Fowls on the Earth according to their Kinds And these were the Works of the Fifth Day ILLUSTRATION 1. Of Fishes and Fowls 2. Of Sensation 3. Of the five Senses 4. Of Imagination 5. Of Appetite 6. Of the Goodnes of the Works of the Fifth Day I. WE now ascend into the Region of Life which is not only above all Elementary and Vegetative Nature but also so farr different from them as the same Living Animal is from its own Dead Carcass and though I have termed them all generaly Spirits whereby I intend only Substantial Activitys though they do not breath and Live as Sensitives and the Soul of Man which â—herefore to distinguish from others I shall only call Souls or Psychâ— and so Hebraicaly they only are termed Living Spirits or Souls though as the Poets termed Water Stone Turf and the like Vive so both they and Philosophers conceived that Vegetatives did indeed Live as appears by their Fabulous Transmigrations of Animals into Flowers and Trees and their Anima Vegetativa wheras Scripture thus speaketh only Metaphoricaly when it mentioneth Living Water Stone Bread and the like or that Trees and Corn Dy and I shall never differ about Terms but only contend that Elementary or Vegetative Spirits are also Substantial Spirits which Expression they who also call them Vive may very well allow but I also affirm that they do not Live as these Living Spirits nor have any Perception or Appeâ—ite which is properly and truly Life as I shall shew heerafter to defend my self and all my Expressions from the Opinion of them who either affirm both Vegetatives and Elements yea Matter itself to be Sensitive becaus they have such Affections Inclinations and Principles Created together with their Substances and Imprinted in them by God according to which they Act and Operate and produce such Effects Naturaly as Sensitives do Ingeniously Spontaneously and Artificialy with Perception and Appetite Knowing Affecting and Intending what they do which those Inferior Natures do not nor cannot becaus they have no such Perception nor Appetite properly and truly though Metaphoricaly they are also ascribed unto them in respect to such Effects and also of ot hers who becaus these Inferior Natures have not any such Perception or Appetite therefore deny them to have any such Natural Principles so Created or Imprinted in them whereby according to their several Natures thus Originaly Instituted and setâ— in order they proceed to Act and
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
his Intellective Spirit saith of Eve who was also so Immediately Created by God this is Bone of my Bone and Flesh of my Flesh and certeinly the Body of Eve was made of such a Sensitive part of the Body of Adam and so indeed they were both Created by God as it is said Male and Female Created he them and neither was the Soul of Man made Superior to that of the Woman as the Iewish Rabbins most fondly affirm nor yet the Body of Woman Superior to that of the Man as some fond Amorists are apt to fansy And wheras God is said to Build or Aedificate Woman so also it is said that he Formed Man and Beasts And this special Aedification of Woman out of the Rib or Side of Man and not Immediately out of the Earth was somwhat like Generation by Seed which is a Decision from the Body of the Parents whereby the Child is as it were a part therof and as that makes the Natural Union and Storge between them so likewise this first Creation of Woman in such an Extraordinary maner otherwise then of any other Feminine Animal which is not so made nor any Woman since of the Rib or Side of Man was not only the Original Institution but Natural Law of Matrimony between Man and Woman in Paradise more then between any other Sensitive Male and Female and is so Interpreted in the following words Therefore shall a Man leav his Father and his Mother and shall cleav unto his Wife and they two shall be one Flesh. And indeed this is the Foundation of all Civil Society and Polity of Mankind wherin he being naturaly Animal Sociabile excelleth all other Sensitives for so Husband and Wife were not only before Father and Mother but as I may so say the very Parents of Parentality itself and without Lawfull that is such Human Conjugation there is no Lawfull or Human Filiation Thus Matrimony doth unite not only Man and Woman between themselvs but also their Children as the Pignora of their Matrimonial Covenant and Conjugation during Life wheras the Bond of Bestial Copulation and Procreation is not constant but even Parental is soon forgott and vanisheth away And this also in Mankind maketh Fornication to be Naturaly and Moraly unlawfull becaus he that is joined to an Harlot is one Body for two saith he shall be one Flesh. And Matrimony is Mystical and Typical of Christ and his Church between whom there is a Spiritual as this is a Carnal Union and Christ hath married it to himself with an everlasting Covenant as this is Mortal and Temporary and thus the Apostle citeth the aforesaid Text and subjoineth This is a great Mystery but I speak concerning Christ and his Church Now wheras it is said that God formed the Body of Man of the Dust or as it is Literaly Dust of the Ground and not as it is said of Beasts out of the Ground it may import a more Delicacy or Tendernes of the Human Body proportionable to the more Excellent Sensitive Spirit as Dust is a â—iner and purer part of Earth but I rather conceiv that it is so expressed to humble Man the most Excellent of all sensible Animals in that sens wherin it is so afterward applied Dust thou art and unto Dust shalt thou return Thus it appears plainly by Authority of Scripture that Man hath not only an Intellective but also a Sensitive Spirit in his Compositum becaus it is so said that God breathed into his Nostrills the Breath Singularly of Lives Dualy that is though his Intellective Soul only was Inspired yet the other was produced And so also according to Reason for these two Spirits are Classicaly Different in the same Human Compositum as well as in a Brute and an Angel for one is Material and United Mediately by the Inferior Spirits to the Matter and the other Immaterial and so the one can only be and Operate Conjunctly in and with the Matter and Body therof but the other may be and Operate Seperately without them nor can these be two Spirits Mist together any more then Matter and Spirit wherof when they are Consubstantiated the Matter is no less Matter nor the Spirit Spirit though they do Consubstantiate one another Mutualy and Conjunctly whereby they are and Operate as one perfect Substance and much less the Intellective and Sensitive Spirit of Man which are not Consubstantiateed Neither hath the Intellective Spirit Eminently as it is commonly termed though none can understand what it should signify the Facultys Powers and Qualitys of the Sensitive Spirit or the Sensitive of the Vegetative Spirit or the Vegetative of the Elementary Spirits any more then a Spirit hath of the Matter or the Matter of Spirits nor can any one Species have the Proper Qualitys of another for then they should not be such Proper Qualitys of its own Species And whatsoever Scholastical Notions any others may frame in their Minds they who search into Nature itself and consyder things as they find them therin must confess that as they can know nothing of Matter what it is but by the Extension Density and like Affections therof so neither of Spirits what they are but by their Proper Powers and Qualitys as it is truly said that if a Stone could be made to have truly and Realy all the Proper Qualitys of Gold it must be Gold and have such an Actual Composition of the Elementary Spirits wherin those Qualitys of Gold do Subsist and however Philosophers might distinguish Notionaly all Mankind besides would esteem it and accept it as true Gold Wherefore if the Intellective Spirit of Man had as they say all the true and Real Propertys of a Sensitive Spirit and also of a Vegetative it must be both an Intellective and Sensitive and Vegetative Spirit which is a Confusion not only of Species but of Classes and so Man should be a greater Monster then a Mule or the like Mist Animals for so indeed there may be a Mistion not only of Homogeneous Substantial Spirits as in all Augmentation whereby more of the same Specifical Spirit latent in the Nutriment is taken into the Individuality and Oeconomy of the Substantial Spirit of the Principal Compositum and Mist with the very Substance therof but also Homoeogeneous Spirits of the same Clussis may be so Mist in Primitive Generation as in a Mule and the like and yet becaus it is Confusion of the Species it may not continue and propagate others for Nature doth abhorr all such Rape and Violence offered unto her in her Specifical Oeconomys and will not endure any Successive Multiplication of a new Species as it is therefore Proverbialy said Cum Mula pepererit as well as she doth also abhorr the Abolition of any of her Regular Species which are as so many Members of her great Body and therefore God did so Extraordinarily preserv them in the Deluge And though it is true that even Sensitive Spirits becaus they also do Live have
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
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
will deny the one must first deny the other that is that the Scripture is the Word of God Yet I shall more specialy produce one Text becaus it doth include with the Divine Authorâ—ty also some Natural Reason of the Thing The Wiseman speaking of the Death of men saith Then shall the Dust return to the Earth as it was and the Spirit shall return to God that gave it wherin he plainly declareth that the Body and all the Bodily part which he termeth Dâ—st as God so called it at the first becaus he made it of the Dust of the Earth and such generaly as the Body of Man is in the very Instant when his Intellective Soul departeth out of it and that certeinly is a Body of Flesh and not only a Lutea Imago as I said doth assoon as the Instrumental Life of the Sensitive Soul ceaseth fall to the ground and is more and more by degrees Corrupted and Putrefied untill it be resolved again into Dust and the Sensitive Spirit is also Confounded in the Chaos therof and Coagulated with others as it is also said Who knoweth the Spirit of a Man that goeth Upward and the Spirit of the Beast that goeth Downward to the Earth and indeed we cannot know Spirits as they are in themselvs nor Pure Matter as it is in itself otherwise then by their Accidents as I have shewed that is the Intellective Soul returns to God who gave it by Immediate Inspiration and Proper Creation and as he gave it so he receivs it for as it was not produced out of the Earth like the Sensitive and Vegetative Spirits so neither doth it return thither again that is as it was not Generated so neither is it Corrupted and the very same Probation whereby I have proved it Ingenerable doth also prove it Incorruptible as Angels who are Ingenerable are also Incorruptible becaus they have no Substantial Composition and therefore nothing to be Dissolved or Corrupted but every one is a Complete Individuum and Person in himself and so though the Human Compositum which was composited of Body and Soul may be Dissolved as I have said yet the Human Soul which is also an Intelligence and Life in itself was Immediately Created such by God and therefore cannot be Dissolved and was not produced out of the Earth and therefore may not return unto iâ— but to God that gave it Thus as every Compositum is as iâ— were an Aggregate Corporation so made according to Natural Polity as an Hous is by Art and when the Members or Parts of the Corporation or Hous decay or are dissipated the very Corporation or Hous ceaseth to be such and the Members or Parts therof are Confounded or scattered among others and as an Angel is as a Sole Corporation which cannot be so Dissolved so Man is both an Aggregate Corporation like others in a Common Capacity with them in his Conjunct State and also a Sole Corporation like an Angel in his own Private Capacity by himself and in his Separate State and as the others could not be Individuated or made such Natural Corporations or Composita without an Improper Creation which was their Original Generation so neither can these Sole Corporations of Angels or Men which were made such in themselvs Immediately by God be Dissolved without a Divine and Supernatural Power which only can Annihilate them But as I said I shall rather prove the Immortality of our Souls Moraly by that Argument of Plato which is very Rational and Philosophical and may be farther improved by Christianity Certeinly God the Creator and First Caus of all things is also the utmost End therof and he is Immediately served only by Angels and Men becaus they are Immediately Subordinate to him and the only Intelligences in Nature which only have any Conscience or Conusance of him and therefore can only perform that Immediate and Spiritual Service which he requireth and which is fitt and Proper for him who is a Spirit and will be so worshiped and so as I said they were Created and appointed to gather in all the Revenues of his Glory and to render it to himself as well as to Glorify him by their other Personal Services Wherefore if these Intelligences should perish or ceas to be in their Personal Individualitys though their Substantial Principles might not ceas to be but be Confounded or Coagulated as others yet becaus they should not so any longer continue to be the same Persons as no Compositum when it is once Dissolved doth Naturaly return again to be the same but their Personalitys should so be destroied then it should be all one in respect to this great and utmost End of Creation as if they had never been Created for as if God had Rested from all his Works after the Fourth Day and before any Sensitives were produced and neither they nor Angels or Men had been Created all the other Creation had been void and vain in respect to itself as I have shewed becaus there had been no Spectators to Perceiv or Enjoy it so if Sensitives also had been produced they could only Behold and Enjoy the Creation but not render any Glory therof unto God the Creator of whom they are wholy Ignorant and so all of them had been made in vain becaus none of them could attein the very End of Creation which is the Glory of the Creator and though they had so continued to be for ever yet the very End of their Being had been Nullified yea though they were made Perfect and Good in themselvs yet they had not been Sanctified or Sublimated to any Divine Use or Service nor could God have so pronounced of them all that they were Very Good nor would he have so Rested untill he had so reduced them all to himself and his own Glory nor Instituted such a Sabbath of Spiritual Rest wherin he did Review and Rejoice in all the Works which he had wrought and from which he received the Emanant Reflections of his own Inherent Glory according to the utmost Capacity of Finite Nature Thus also if the Intelligent Natures of Angels or Men should be Mortal then all the Manifestations of his Glory to them or by them should with themselvs ceas and Vanish away and wheras they also do Personaly manifest his Divine Honor or otherwise Dishonor him so he who is the Great King according to his Roial Greatnes and Goodnes will recompens them with Reward or Punishment wherunto Piety and Impiety Virtue and Vice do Moraly Relate and in the Distribution of his Mercy and Justice accordingly his Everlasting Kingdom of Glory doth consist and therefore also all his Subjects therof must be Immortal otherwise after they had thus Served or Disserved him they should Escape him and lose their Rewards or Punishments and he the Glory therof for so the same Man or Angel should ceas to be and the Name of his Person as it stands in Gods Book be Oâ—literated and so all those Eternal
Accidents nor can he Realy transmute himself or be converted into any other Inferior Nature whatsoever and much less can Matter which is the lowest and basest of all others convert itself or be coverted into any Superior Nature Certeinly that which they so affirm to be in Potentia must be either Ens or Non-ens while it is so in Potentia and if it be Nonens then Non est in Potentia as I have shewed of Vacuity and if it be Ens then as I have said it is also an Entity Created by God in its Potentiality or Chaos and so produced by Natural Generation into Actuality as if Vacuity could be any Ens then it must also be Created by God or Concreated with the World and should not be before nor beyond nor any where out of the Created World and Body of the Matter therof as others have vainly supposed of such an Imaginary Space Nor is their Forma Misti or Compositi any other thing then the Result of the very Mistion and Composition of those Primitive and Simple Entities according to their own Natural Coordinations and Subordinations in the Scale of Nature which God hath so erected and ordered that they have in themselvs all the Natural Principles therof and an Aptitude and Appetite to be so Mist and Composited in all Successive Generation according to that Law of Original Generation and therefore Forms are no such things as are formed or ordered by I know not what Cholchodea or come I know not whence aliunde extrinsecus into the prepared Bodys but as I have shewed there are also other Substances or Substantial Activitys besides the Body of Matter Created by God in and with the Matter that do Consubstantiate Inform or Inspirit it and fabricate and fit it for themselves and also mingle and compose themselvs in and with it into one Mistum or Compositum according to the Order and Oeconomy of Nature by their own Internal Principles and Powers which God hath also Created in them Which Substantial Activitys or Active Substances I therefore call Spirits as the Scripture also doth so call not only Substantial put also Accidental Aâ—tivitys as the Spirit of Wisedom Jealousie Meekness and the like and they may well admit it who say Omnia Animarum sunt plena and particularly that there is a Vegetative Soul which yet as the Scripture doth not so express I can not admitt for Soul is more special and proper to Living Animals but Spirit though Eminently it signifies the chief of Spirits that is the Intellective and so Soul and Spirit are sometimes distinguished yet more generaly it signifies any Substantial or Accidental Activity whatsoever and is so commonly used by Chymists Physicians and others as I also use it in a more Spiritual sens And though I dispute not about Terms yet certeinly such a Proper and Improper Creation of the Primitive and Simple Entitys both of Matter which is a Passive and Receptive Substance and of the Accidents and Affections therof and of all those other Substantial Activitys or Active Substances which I call Spirits and of all their Accidents and Affections Created in the first general Chaos and the Original Generation or Production of them by Mistions Compositions Actuations and Perfections in the Six several Days and accordingly all Successive Generation by Production out of any particular Chaos of the same Entitys or Essences which are so Generated or Produced are such Real Veritys that I am perswaded no Philosopher whatsoever can Realy satisfie himself or others concerning the first Principles and Origines of all things and all the Alterations by Generation and Corruption by any such supposed Potentia Materiae Eminencâ—s and Equivocal Causations Transpeciations and Conversions or the like which are only Terms and Notions and no Realitys in Nature nor can ever confute or disprove this Divine History of Creation either in the general System therof or in any of the particulars which Moses proceedeth afterward to declare And thus wheras the Antients generaly conceived the Aether and Aethereal Bodys to be Superelementary and Sacred he sheweth us plainly how Aether is one of the Fower Elements and so was first prepared in the first Day wherin Light which is a principal Quality therof is said to be so produced for the Substantial Spirit of Fire or Aeâ—her was Created before whereby it is denominated one of the Heavens and afterward termed Expansum as well as the Air nor doth he affirm it to be solid or firm but such a Fluid Expansum as Aâ—r also is and plainly implieth that it was moved with the Light in it about the Inferior Orb whereby God made Day and Night before the Earth or Water or Air were so made or fitted or that there was any Motion therof or therin And the Air which is Naturaly an Expansum cannot be Naturaly a Compressum whereby in its own Element or Atmosphere it should Naturaly seek to expand itself more and thereby Elasticaly press as some would have it Also both Aether and Air are called Heavens as one is the Fountain and Immediate Medium of Aethereal Light and the other the Vehicle and Immediate Medium of Sight and so I suppose that Air doth Refract or Reflect very little nor are either Objects in the Air nor Starrs in the Aether thereby seen Intersected and Inverted as through a Convex Lens in the Air nor so much magnified and distended as Divers see Objects in the Fundus of Water Again in this Second Days Work Moses declareth Vapors in the Air to be only Waters above and thereby intimateth the Special Instrumentality therof in Nature for so indeed Vapor is almost as Chymical an Instrument as Fire Nor yet doth he affirm these Waters to be above all the three Heavens or any of them as some suppose but only in or upon or all over that Heaven wherof he treateth in this Second Days Work or more Criticaly as it is Originaly from above and certeinly we cannot suppose any Water to descend from above but only that whiâ—h first ascended from beneath Nor is this ascent of Vapors the necessary and only caus of Winds wherof we have no mention in the Creation and if any Wind then were it was probably some very tender and gentle breath but greater Winds and Storms which are effects of the Curs are also caused by grosser Vapors which whether moist or dry are not Formaly the very Wind for that as such is only Aer motus but may be the Efficient Causes therof as any other Impuls or Ventilation of Blasts or Ventiducts and generaly moist Vapors Caus more Rain and dry more Wind as appears by Herricans in more hot Countrys And in the Third Days Works he shews how wonderfully God formed and prepared the Oâ—cumene or Hâ—bitable Globe by causing the Waters to Subside in all the Chanells of Seas and Rivers which he cut out for them and by raising the mighty Mountains which may be therefore rightly termed the Mountains
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
by Reflection is Reduplicated and fortified more in and by that Reduplication wheras a Man who hath lost a Limb is not more or less Intellective then before becaus the Intellective Spirit is perfectly Intire and Indivisible in the Spiritual Substance and all the Facultys therof within the Body and more then any Emanant Quality is out of the Body and so is one perfectly Intire and Indivisible Individuality and Oeconomy in itself farr otherwise and more then any Tree or Eel or other Vegetative or Sensitive as I have shewed And I shall now endeavor to shew how the Intellective Spirit doth Operate in this Conjunct State both in the Understanding and in the Will for though it be as I said most perfectly Intire and Indivisible in its Substance and in its Facultys and Operations therin yet as a Finite Creature it hath its Substance Facultys and Operations of several distinct Natures and is not only Essence and so doth Operate only by its Essence as God the Creator but as other Spirits or Substantial Activitys it also hath its Substance Powers and Acts and as the Sensitive Spirit is a Life as well as the Intellective so it is the neerest and best Resemblance therof having as I said Sensitive Imagination and Appetite and the rest of the other vital Facultys respectively Subsisting therin for so hath the Intellective Spirit an Analogous Understanding and Will and the rest of the other Vital Facultys respectively Subsisting therin Also as there is Imprinted and Implanted by God the Creator in the Imagination a general Perception or Notion so there is such a general Intellection or Notion in the Understanding which I shall better explain by what I have said before of Sensation for so as I said this Notion is not only a Simple Operation as all Inferior Operations are but besides the very Operation there is a Perception therof in any Brute whereby it is Perceptive that it doth See or the like as well as it doth Perceptively Affect as I have said Conjunctly in and with the Operation itself though not Reflexively afterward or by a farther Consyderation what Seing is as in Man And this Conjunct Operation is as I said Living and Sensitive and is first by the Power of the Imagination whereby it so Operateth that is Seeth or the like wherin as I have shewed first the External Light doth Irradiate the Colorate Object and by the Reflected Rays therof convey the Species wherwith they are tinged to the Ey and there the Internal Light doth again Irradiate them and by the Reflected Rays therof convey them to the Animal Spirits in the Optike Nervs and Brain so prepared by the Vegetative Spirit to be fitt Instruments of the Sensitive Soul and which Actuateth the Potential Images therin so 〈◊〉 they are made fitt to be Irradiated and Illustrated by the External Species and the Imagination when it doth Animadvert them doth as I conceiv again itself Irradiate them by a farr more Pure Spiritual and Sensitive Light as I may so term it whereby the Object which is gross in itself is thus Purified Spiritualised and Sublimated first in the Species then in the Images therof and lastly in these Phantasms which are as it were the Species of those Images and the Immediate Objects of Imagination as being most Refined and so approaching neerest to the Spiritual nature therof and thereby most prepared and made fitt for it and by that Irradiation of the Imagination Reflected and retiring into itself the Sensitive Soul doth Sens or perceiv them and withal it doth Sens or perceiv that it doth so perceiv which is the other Operation that I intend and indeed the very Vital Act therof and in that and the Spontaneous Appetition which doth not only Eradiate and Emitt a Motive Power or a very Pure Spiritual and Sensitive Hear as I may so term it but also doth it Spontaneously by such another Conjunct Operation doth Sensitive Life consist And though I express them as Sensibly as I can by Light and Heat as we usualy call such Spiritual Qualitys Lumina and Igniculos Animi yet I do not intend thereby any such Elementary Qualitys but farr more Spiritual Vital and Sensitive and only Symbolical and Analogous to the other as there are such Analogys in Nature and as the Species of the Object are so Refined as I have shewed to render them as Spiritual and Analogous as they can be made and though I mention only Seing becaus it is a most Spiritual and most Conspicuous Sens and wherin the Species are more Refined by the External and Internal Light which is the Standard therof then perhaps the Sensible Species of any other Sens in and by the Standard therof yet I conceiv that their Sensible Species are in like maner Irradiated respectively though I want other respective Terms to express it by the Imagination thus in Hearing there is a Sensible Sound conveyed to the Aura in the Tympanum though I know not that there is any Emanation therof nor farther Purification thereby or in the Aura as is in Seing which is the most Spiritual Sens but only that it is a Standard between the Sensible Sound and the Auditive Animal Spirits in the Nervs and Brain and that all the Images therof being Potentialy in them as all Parts and Members of the Body are in the Bloud and all Sensible Sounds as I said in the Air they are Irradiated as I must so again term it by them and so pass through the Auditive Nervs to the Brain as any Sound from the first Collision at one end of a String stretched and held by the teeth at the other end doth pass from one to the other and so they are again Irradiated by the Imagination whereby the Sensation is performed and the Imagination doth both Hear and perceiv that it Hears and so of the rest And thus also as I conceiv when the Imagination doth Fansy as we call it that is Contemplate Phantasms Actuated only by the Vegetative Spirit at the Command and by the Government therof without any such Irradiation by the Sensible Object or Species yet itself doth Irradiate them more or less that is Animadvert though commonly so feintly and transiently that they are as I said only as Spectres of the Species and pass away as we say as quick as Thought becaus the Imagination being a very Active Spirit doth so pass from one to another and it is not requisite that they should continue longer but give place to others and yet sometimes the Imagination is so Vehement and doth so Intensly Irradiate them that they are as apparent as if they were Illustrated by the very Sensible Object or Species as in the Instance of the Firestick and the like after the Object and Species therof are removed as I have shewed and sometimes also more permanently and steadily even as if the Phantasm were a Real Object as in the Instance of him Qui se credebat miros audire