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
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
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
Density or Gravity so as they should not be more or less such to them as they are in themselvs and as well as they are unto all others as I have shewed But as we may conceiv by all other Spirits what they are that is Substantial Activitys so we must also acknowledge Angels to be the most Spiritual of all Spirits and though according to the Oeconomy of Universal Nature they are concerned in the Matter or Body of the World as well as others yet neither are they so Immersed as Elementary nor Rooted as Vegetative nor United as Sensitive nor Confined therin as Human Spirits are which can neither Understand Will nor Move themselvs otherwise then by the Instrumentalitys of their Bodily part in this Conjunct State as I have shewed for though Angels also are parts of the Universal Oeconomy of the World as I said yet they have their own Private and Individual Oeconomy wholy in themselvs and need none other Instrumentalitys whereby to perform their own Operations Immanently and they can also Transiently Operate upon all others in a most Powerfull and Wonderfull maner but as they are Spiritual Substances so they have their Accidental Facultys and Operations and do not Operate by their Essences as God who is a Pure Act wheras all Created Operation is between Accidents which were Created for that very end and purpose that Substances might Operate by them and that they might mutualy Operate upon them by their own Accidents as I have shewed And though Angels Operate by their own Inherent Facultys and Qualitys Immanently in themselvs and may produce their own Contemplative Ideas in themselvs and Move their own spiritual Substances yet certeinly they cannot Contemplate any External Objects without some Emanant Irradiation therof whereby they bring back to themselvs the most Pure and Refined Species of the Object and probably more Pure then the Human Understanding doth Contemplate in the Phantasms which it doth Irradiate by its own Inherent Light and so they can Move Corporeal things not only by their Inherent Qualitys as they may Bodys which they Possess but probably by an Eradiation of their Motive Power for if Inferior Natures can so Move at a distance as Emanant Heat can Attract and so some can suppose that the Sun by its Rays may Move the Earth about him though as I said that Motion of Heat is only Attractive and not Circumlative nor hath it any Imaginable strength at such a distance so to move the vast Body of the Earth about it certeinly Angelical Power is farr more both Intensive and Extensive which whatsoever it be I shall not presume to determin but rather inquire into that which doth more concern us that is what knowledg they may have of our Cogitations or how they Tempt us and as I conceiv that our Understanding doth read in the Book of our Imagination and Phantasms therof which it doth Irradiate as the External Light doth a Book wherin we read so Angels also may read therin the same Verba Mentis or Signatures though they cannot know how we Irradiate them or Animadvert or what Apprehensions we have of what we so read nor what are the Immanent Actions Motions â—nd Inclinations of our Understanding or Will otherwise then by the Execution and Effects therof for so only God is Cardiognostes And as they may thus read in our Book so they may also write therin as first they may Actuate any Sensible Species in any of the Standards and thereby Irradiate the Animal Spirits and so present them to the Imagination which yet may Animadvert or not as it pleaseth becaus it is Spontaneous also they may Actuate the Species Immediately in the Animal Spirits and present them to the Imagination so strongly and vehemently that they may seem thereby to appear unto us in any Visible shape or to utter any Audible Voice or the like and they may stirr up Bodily Humors within us and the Motive Spirits and Fluxes or Refluxes therof to tempâ— but cannot force the Will and if they appear outwardly it must certeinly be by assuming some Superficial Bodys for they have no such Sensible Qualitys or Species or Phantasms in themselvs and therefore must borrow some Bodys that have them Now though they cannot force us to Animadvert their Tentations and much less Incline our Wills yet this is a very large and wide entrance which they may thus have into our Souls but though I suppose that they have so now generaly yet I also conceiv that they could not invade Man in his first Creation as Adam was restrained from eating of the forbidden fruit and also that they cannot now invade us or our Lives and Estates as otherwise generaly they might being restrained by the Divine Power as before by the Divine Command as Satan himself told God that he had made an Hedg about Iob and his hous and all that he had on every side and he could not infest him untill nor any farther then he afterward obteined Licens from God and I conceiv that ordinarily God doth suffer him to tempt great Sinners who give themselvs up unto him and his Government and so God suffred a Lying Spirit to seduce Ahab and his fals Prophets and the Divel entred into Iudas and the like And thus Witches by their Invocations and others by their Execratioâ—s and the like may themselvs open the door unto him and he doth more or less make his approaches unto us in a Spiritual or Corporeal maner as we give him access by our own Invitation Admission and Enterteinment of him and when he appears to men yet commonly he doth not speak untill he be first spoken to by them Thus the Angels excell in Knowledg and Strength and the hight of all the Excellency of the best of Angels is their Knowledg and Love of God the Infinite Creator whose Menial Servants they are in Heaven and are said always to behold the Face of God not as some conceiv that they can possibly have any adequate Idea of Infinite becaus they are Finite and so they are also said to cover their Faces as being dazled and amazed with the apprehension of Incomprehensible Infinity and I suppose there is no such presumptuous man who doth or can conceiv that he knows more of God heer then an Angel in Heaven realy knoweth that he doth not nor can he know of him there Yet their beholding the Face of God is as I conceiv not by Deduction or Argumentation as we now know him darkly as in a Glass but by a Divine Irradiation upon their Intellects according to the utmost Capacity of Intuition or Vision whereby they see God by his own Light as we see the Sun and as they see him as he is who is Infinite so they do also most humbly and sensibly acknowledg that there is Infinitely more in him then they do or can see or knew of him wheras we ascend to the knowledg of Gods Infinity Naturaly by steps and degrees and
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
other Parts of Time as are Actualy Past are only so many Ones as they are and not more nor fewer which though never so many must necessarily be all Numerable by Addition of so many Ones as they are and not more nor fewer And consequently all Time Actualy Past which may be Numbred by them is Numerable and Finite and therefore had a Begining becaus the Number therof is Ordinal or Successive wherof there must be a First Thus if we should compute the whole Age of the World according to the particular Ages or Secula of Men or Brutes or if you pleas according to the Revolutions of Platonical years yet there must necessarily have been a First Second and Third Seculum or Revolution or so many as we will suppose to have been Actualy Past and Precedent and not more nor fewer nor other then Successive All which summed up together will be found as Finite as a single Unit and must have a First and Last aswel as One and One Ordinaly and Successively Nor indeed can we Rationaly Imagin any Time whatsoever Actualy Past and Precedent not to be Actualy Finite And if it cannot be otherwise in Imagination much less in Reality VIII Yet the World might Possibly have Existed before it did Exist or Actualy was and as long before as you pleas to Imagin and so it may still be continued Perpetualy in Possibility which yet will be alway Possible and can never be Actual for no such Precedent or Subsequent Perpetuity ever was or shall be nor can reasonably be Imagined to be Actual Neither is it properly a Possible Perpetuity but rather a Perpetual Possibiliâ—y of such a supposed Precedency or Subsequent Futurity which can never be Actual otherwise it should not be Perpetualy Possible for as Possible while it is Possible cannot be Actual otherwise it should not be Possible but Actual so Perpetualy Possible can never be Actual becaus then it should ceas to be Perpetualy Possible As it is said of Corporeal Quantity that it is alway Divisible into alway Divisibles ever Possibly but never Actualy becaus if it should once be Actualy Divided into all its Divisibles then it should ceas to be alway Divisible which is a most true and evident Ratiocination supposing such a Perpetual Divisibility therof wherof I shall heerafter discours But no Possibility whatsoever either Precedent or Subsequent doth militate against this present Discours concerning the Actual Existence of the World IX This Perpetual Possibility in Futurity is the Duration of Immortal Spirits which though it may not seem to be the same with Time in a restrained sens as Time may be distinguished from Duration yet is the same with it in a general sens And so the Soul of Man both in this Mortal Life and also in his Immortal Life heerafter shall continue to be under the same Duration though his Time may be restrained to this Mortal Life which hath an End and is computed according to the Chronology of the Hours Days and Years therof and so we commonly distinguish between Temporal and Eternal or Everlasting Thus Plato makes all Time to be the Measure of Duration according to the Motion of the Heavenly Bodys which divide it into such Parts or Sections therof and therupon I suppose grounded his Opinion of the Circular Revolutions of Time like the Circular Motions of the Heavens But as Duration was Coetaneous with the first Chaos for there was an Evening before any Morning or Illumination of the Aether and three several Days before the Sun and Stars so the same Duration shall continue when they shall be dissolved and when Time in that sens shall be no more And yet in all the Perpetual Possibility of this Duration so farr as it shall ever heerafter become Actual it shall likewise be Actualy Finite as I have already proved Wheras Proper Eternity is neither in any Precedent nor Subsequent Possibility but always Actual and alway Present or one Perpetual Instant which is Divine Infinite and Incomprehensible and of another nature Infinitely and Incomprehensibly Different from any Finite Duration Actual or Possible whatsoever which it doth Comprehend but not in any maner Confound or Chaâ—ge the Temporary nature therof as I shall shew in the next Section X. Wherfore I Conclude upon the whole precedent matter That every Quantity that hath Existed or doth Actualy Exist is Actualy Finite And so is every Quantitative thing measured thereby And that no Imagination nor Possibility it Self can make it to be otherwise Because all Quantity and Quantitative things have Parts and all Parts are Finite and therefore whatsoever hath Parts is Finite and whatsoever is Finite is Terminated or bounded with Extremitys or First or Begining and Last or End Respectively according to the Parts otherwise it should not be Finite And particularly that time and Duration which is Successive and all Temporary and Durable things had a Realy Precedent and fixed First or Begining Now that the force of this most Cogent Argument may not be lost or spent in so large a Dilatation I will briefly Summ it up in these few and short Propositions which I shall present to any Man of Reason most strictly to examin and consider whether he can deny any one of them or the Consequence of them all without forfeiture of his Rationality I. That every Day is One Day and of no more nor greater Number nor Duration II. That Yesterday was One Day Actualy Past and Precedent to this Day and so all the Days Actualy Past and Precedent one unto another III. That the whole Number and Duration of all the One Days Actualy Past and Precedent is as Finite or bounded with first or Begining and Last or End as of any One Day IV. Therefore there was a First or Begining of the whole Duration of all the One Days Actualy Past and Precedent aswel as of the particular Duration of any One Day Wherefore I Conclude according to that right and true Sentence Vim inferunt Humano Intellectui qui Mundum affirmant Infinitum ex Finitis Partibus Constantem SECTION II. God c. EXPLICATION The Infinite Creator of Heaven and Earth ILLUSTRATION 1. That God is Infinite 2. Of Infinite 3. That Absolute Nothing is Not finite 4. Of Proper and Improper Infinite 5 Of Proper and Improper Not finite I. WE have proved that Heaven and Earth and Consequently the whole World had a Begining of Being from Absolute Not being or was Created becaus it is Finite Wherefore the Creator of all Finites must necessarily be Infinite for if he were Finite he must also be Created by another and so Infinitely But there can be no such Process Infinite becaus it is Successive from one to another and therefore must be finite as I have already proved II. But becaus our Understanding also is Finite and not Infinite therefore the proper Object thereof must be Finite and not Infinite and all the knowledg we can have of Infinite is only
Entity to be whatsoever God hath Created Different in Nature from another for as whatsoever he hath Created must Necessarily Be so whatsoever he hath Created Different must necessarily Differ Now heer we must Consyder a Difference which Scholemen have made of Entity it Self which is that it is either Entity Real or Entity of Reason Entity Real is in the Thing it Self and Nature therof as Heaven and Earth and all things therin Entity of Reason is in our Reason or Mind as the whole Poetical World and all things therin Hircocervs Hippocentaurs and the like which are therefore also called Entitys becaus our very Imaginations and Fictions therof are Creatures and Entitative though the Imaginary Figments themselvs are as it were our Creatures and Objectively Nothings And so also there are Entitys of Sens as all Deceptions of the Senses for though there be no such Objects yet there is Realy and truly such a Sensation as well as when the Objects are Real and true as I shall shew heerafter Now as Entitys Real and of Reason are both Entitative So there is such a Diversity of Entity it Self Respectively and Improperly But as Entitys of Reason are Objectively Nonentitative So also there is Absolutely and Properly no Difference but a plain Contradiction between them and Real Entity as a Number and a Null or Cyphar do not Properly Differ but Contradict one another becaus one is and the other is not Wherefore all Real and true Difference must be between things that are truly Real and again whatsoever things are Real may Realy Differ from others in the Things themselvs and Natures therof So that Real Difference is not only Corporeal or of things wherof there is or may be a Local Separation but also of any other Thing or Entity though not Separated or Separable Localy for though Entity it self be only Generical yet there are also Specifical and Particular Essences and Differences Thus an Angel in a Body and the Body are Realy Different Specificaly in the Things themselvs and Natures therof though not Localy Separated yet as truly as when they are Localy Separated So that their Difference is not only from their several Localitys but from their several Specifical Natures So also the Soul and Body of Man are now Different though not yet Separated but only Separable by Death and shall be Different after the Resurrection when they shall be Inseparable as well as after Death and before the Resurrection when they shall be Localy Separated and So Heaven and Earth also Differ not only becaus they are Loâ—aly Separated but also becaus they are Heaven and Earth that is Several Natures Specificaly Different Also there may be an Individual Difference where there is no Specifical Difference as in a Legion of Angels or Men Lastly there is a Numerical Difference where there is no Individual Difference as all the Members of a Body are so many as they are Numericaly but yet do not Differ Individualy otherwise it should not be one Body or Individual Composition therof but so many several Individuals as there are Members But whatsoever doth Differ in any other kind doth also Differ Numericaly becaus Number or Quantity Discrete is Comprehensive of all Differences Diversitys or Discretions whatsoever And now I shall Conclude that whatsoever God hath Created and is in Nature and Not only in our Reason or Mind Realy is and whatsoever God hath Created Different and doth Differ in Nature and not only in our Reason or Mind is Realy Different which I suppose None can Deny and according to these Undeniable Rules I shall proceed VI The first Real Difference of Entity is that it is either Substance or Accident And now becaus I know I must fight out my way by Inches against all Sceptical Disputers I shall proceed as clearly and firmly as I can And first I shall explain my Terms By Substance I intend an Entity Naturaly Subsisting in it Self and from which other Accidental Entitys do Naturaly Flow and Subsist therin By Accident I intend an Entity which doth Naturaly Flow from and Subsist in a Substance So that Substance is both the Original Fountain and Continual Foundation of any Accident Cujus Esse est Inesse which some cavill against becaus they do not Understand it though it is very true and rightly said of an Accident that it is the Accident of a Substance and in respect of the Substance as it may be also said of Substance in respect of Accidents Cujus Esse est Subesse But as all particular Substances Matter and Forms have their own Specifical Essences or Entitys So also have all particular Accidents Extension Figure Density Gravity Motion Heat Light and the rest Also though all Accidents do Originaly Subsist in their Substances yet Derivatively one Accident may Subsist in another as Figure in Extension Gravity in Density and 〈◊〉 Imâ—mediately and the others Mediately in Matter 〈◊〉 Several Accidents may Subsist Immediately in the 〈…〉 as Extension and Density in Matter which is one 〈…〉 Substance And one Accident doth so Subsist in 〈◊〉 if it be a particular Product Property or Affection therof as Figure is of Extension or Gravity of Density and the like Now Accidents are therefore so called becaus they are Adventitious to the Substance wherof the Specifical Essence as I have said is in it Self and doth not consist in any or all the Accidents therof nor is or can be Altered or made More or Less by the Variations therof and also becaus Accidents in themselvs do sometimes Actualy Exist Appear and Exert their Operations and sometimes only Subsist Potentialy and are Latent and Quiescent in their Substances as may evidently appear by all the several Variations of Accidents the Substance remaining the same becaus it doth alway Subsist in it Self and therfore always is Actualy what it is in it Self for if it should be Potential then the Potentiality therof not Actualy Subsisting in it Self should Subsist in another and Consequently be an Accident and not a Substance And thus every Entity which is Created and cannot be Annihilated must necessarily alway Subsist either in it Self or in another Actualy or Potentialy But becaus Accidents Affect and indeed Perfect the Substance therefore they are also called Affections Now that there are Substances I Suppose none will Deny who acknowledg any Actual Entitys and that there are Accidents none can deny who hath the use of his Senses wherof all Sensible Accidents are the Proper Objects and Objects of Intellect are only understood by Objects of Sens. So that indeed all our Conversation is Immediately with and by Accidents and we neither know Essences of Accidents nor Substances otherwise then by their Actual Phaenomena or Appearances Nor can Substances Operate any thing without the Actual Operations of Accidents Wher efore that I may not fight as beating the Air nor Contend for that which will and must be yielded I shall more directly oppugn that wherin I conceiv the greatest
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
Sensitive Moves or causes the Vegetative Spirit which is Motive in itself so and in such a maner whereby this or that Letter or Word shall be writ to Move the Elementary Spirits which are its Immediate Instruments and not otherwise for as the Vegetative Spirit doth certeinly of itself perform all those Motions which we call Involuntary that is which are not Spontaneous and such as are not Immediately Subservient to the Sensitive Spirit nor at the Command therof so also I suppose that it doth as well perform all those other Motions which we therefore call Voluntary or Spontaneous becaus they are only Guided and Governed by the Sensitive Spirit And so that all such Motions in the Sensitive Body which are not of the Matter nor only Elementary that is by Rarefaction or Condensation but of an higher Nature that is either by Expansion or Compression or more Regular as all Involuntary Motions or more Various and Indifferent as all Voluntary Motions are Vegetative but the Voluntary are also Guided and Governed by a Sensitive Motion and that all such Motions whereby we perceiv that we do so Guide and Govern them are Sensitive And such are all the Moving Imperia or Commands of the Sensitive Spirit whereby it doth Spontaneously Move and Guide the Vegetative Spirit in producing and Actuating the Animal Spirits both Perceptive and Motive Arrecting the Muscles and the like and so Priapismus and others may be both Involuntary and Voluntary and such Sensitive Motions though never so swift and sudden yet are not Involuntary but Voluntary if they be with any Perception and Appetite for in all these Motions the Vegetative Spirit is alway ready to Execute the Spontaneous Commands of the Sensitive Spirit and is a very quick and Active Mover in itself as appears by its own Involuntary Motions but especialy in these wherin it is Subservient to the Sensitive Spirit which is more Active and requireth such fitt Instruments and as the Sensitive Spirit Moveth in itself as quick as Thought or Wish so where no Deliberation is requisite or to be admitted or there is an Acquired Use and Custom it presently Commandeth Perceptively and Spontaneously and is as presently Obeyed by the Vegetative Spirit though without any Perception or Spontaneity therof And thus I conceiv that these two Sensitive Facultys Imagination and Appetite do Govern the whole Sensitive Compositum residing together in the Brain as they do Mutualy Cooperate and that they or any of their several Powers are not seated in several Cells therof as hath been supposed but that the several parts of the Brain are for refining percolating and preparing the Animal Spirits therin by the Natural Chymistry of the Vegetative Spirit and wheresoever these two Facultys have their Centrical Seat which probably is in the Forebrain or Cerebrum as it is Eminently so called they are both together furnished with all their Sensitive Powers for the Brain is not divided into several Organs as an Ey an Ear and the like but is all one Organ of these two Facultys as the three Humors in the Ey with their Coatâ— and appurtenances are one Organ of Sight yet it is also true that they have their Nervs dispersed from the Brain through the whole Body both for the Intromission of External Species by the Animal Perceptive Spirits to the Imagination and also for the Exerting of the Motive Spirits and Operating of the Appetite by them in all the Body and yet as the Facultys themselvs are Conjunctly in the Brain so also these Animal Spirits which are their Instruments are conjoined therin and in the same Nervs and there may be Operation by the one and not by the other at the same time as in Sleep when the Senses are obstructed by Vapors which hinder the Intromission of the Species of External Objects yet the Appetite then working in the Brain as well as the Imagination may Exert the Motive Spirits so as to caus us not only to Talk but also to Walk and as they are thus Conjunct in themselvs and in their Instruments so also in their Operations whereby they do not only Spontaneously Perceiv and Perceptively Affect or Disaffect Immanently in such Actions as are performed between themselvs as I before shewed but also in all others as the Appetite doth move the Vegetative Spirit to produce and Actuate Phantasms as well as the Imagination doth Direct it what Phantasms it shall so produce and Actuate and the Imagination doth also Direct the Vegetative Motions as well as the Appetite doth Move and Guide them but they are distinctly called Imaginative or Appetitive Actions accordingly as one or other doth Predominate therin And as they are both thus Conjunct Spiritualy in themselvs so are they also with the Sensitive Body thus Subordinating the Vegetative Spirit therin Immediately and by it the Elementary Mistion and Matter to their Sensitive Spirit by such Natural Aptitude and Combination that as the Elementary Animal Spirits are refined and sublimated to the highest Purity wherof they are capable and their Vegetative Spirit indued with a greater Activity then appears in any Grass Herbs or Trees whereby they may ascend toward this Sensitive Oeconomy and be the Instruments of a Sensitive Life so the Sensitive Spirit also is made as it were to Condescend to them by a Conjunct Irradiation of the Imagination and Eradiation of the Appetite and cannot Live nor Act without them nor by or with any other Elementary or Vegetative Instrumentality whatsoever and therefore it hath its own Standards in its own Body whereby only it doth Immediately perceiv and feel as it doth the Temperament of its own Flesh and the Alterations therin and not any of the External Qualitys as the Heat of the Fire or Cold of the Air without the Body which only caus the Alterations without whereby they caus the like within the Body and so Mediately become Sensible as the Weather is by a Weatherglass and not otherwise And these Internal and indeed most Proper Sensibles only and none others do Irradiate the Animal Spirits in the Nervs which are propagated to the Brain where the Sensation is performed and the Sensitive Soul also doth only Move its own Body wherin it is confined by its own Powers and Organs and others thereby as the Hand is therefore called the Instrument of all Instruments And yet it is in itself a Living and truly Spiritual Substance and so are all its own proper and Immanent Actions Spiritual whereby it doth Abstract from more Coporeal Objects Sensitively and also from more Gross and Inferior Spirits or Spiritual Qualitys for so though by its Senses it doth Sensibly perceiv Heat Cold Pain Burden and the like yet it can Immanently Contemplate Affect or Disaffect the Speculative Phantasms therof without any more Feeling or Sens then it doth the Artificial Pictures therof and indeed the very Sensible Species Irradiated by the Sensible Qualitys are not such as the Sensible Qualitys themselvs nor do they so
but thus also derive into themselvs all their Inferior Excellencies Living upon their Inanimate Natures while themselvs thus Live in their own Animate Natures and are as farr above them as themselvs are Inferior to Man with whom though they are not Coordinate as Sensitives yet they do Convers as Living Creatures and their Sensitive Life though farr Inferior to his Intellective Life yet is not only an Image therof but also in his own Human Compositum the Embryonical Inception and constant Companion therof and his Sensitive Body the Immediate Mansion and Officine of his Intellective Spirit and of all the Operations therof in this Conjunct State and the Imaginative Artifices of Sensitive Animals are not only the Umbrages of his Intellective Act but also in himself Subordinate Operators therunto Also many of them have Language that is either the Expression of their Notions by Signes or of their Passions by Interjections which is not only a Rudiment of his more Articulate Language but also some Rude Discours and Essay of his Ratiocinations And yet all these Vive Images of Man and his next and Immediate Convivae are not only Subjugated to his Tyranny by his Superior Power and Policy but also by God and Nature Subordinated to his rightfull Roialty and Dominion being all born his Slaves and Vassals who while they Live serv him in all Offices either of Labor or Pleasure yea Hawk and Hunt and destroy one another for him or are otherwise subdued and destroied by himself And so he Feedeth and Preserveth his own Individual Life with Innumerable Lives of their successive Individualitys which are in Natures Account the most costly and Princely Diet though two Sparrous be sold for a Farthing in the Market of Man SECTION XII And God said Let the Earth bring forth every Living Creature after his Kind Catell and Creeping things And it was so And God made the Beast of the Earth after his Kind and Catell after their Kind And God saw that it was Good And God said Let us make Man in our own Image and after our own Likenes And let them have Dominion over the Fish of the Sea and over the Fowl of the Air and over the Catell and over all the Earth So God Created Man in his own Image in the Image of God Created he him Male and Female Created he them And God said unto them Be fruitful and Multiply and replenish the Earth and Subdue it and have Dominion over the Fish of the Sea and over the Fowl of the Air and over every Living thing that Moveth upon the Earth And God said Behold I have given you every Herb bearing Seed which is upon the face of all the Earth and every Tree in which is the fruit of the Tree yielding Seed to you it shall be for Meat and to every Beast of the Earth and to every Fowl of the Air and to every thing that Creepeth on the Earth wherin there is Life I have given every green Herb for Meat And it was so And God saw every thing that he had made and behold it was very Good And the Evening and the Morning were the Sixth Day EXPLICATION God caused the Earth also to bring forth Beasts after their several Kinds which was their Specifical Goodnes and Perfection And when he had thus prepared and furnished the Elementary World with Vegetatives Luminarys and with all Kinds of Sensitives Fishes Fowls and Beasts he Immediately Created the Intellective Spirit of Man and so made him to have Dominion over them all for whom he had before made and prepared them And he made both Man and Woman who might accordingly Procreate and blessed them with the Blessing of Prolification for the Increas of Mankind And he made them and all their Posterity Lords over all the other Inferior Creatures in the Earth and appointed Herbs and Fruits to be Meat for them and for Beasts and Fowls also the green Herb and Grass whereby they should be Nourished and Augmented and so Preserved in their own Individualitys And then God reviewed all his Works and the whole Frame and Order therof pronouncing and declaring it to be very Good and Conformable to his Divine Wisdom and Will and to the Law of Creation And these were the Works of the Sixth Day and of all the Six days ILLUSTRATION 1. Of Beasts 2. Of Man 3. Of the Human Body 4. Of the Human Spirit 5. Of the Image of God in Man 6. Of the Immortality of the Soul of Man 7. The Conclusion of all the Works of Creation 8. Of the Goodnes therof I. I Hâ—ve already discoursed of Fishes and Fowls and therupon very largely of Sensation and therefore shall now only need to discours of Beasts not as they are also Sensitives but as they differ from the others and are Superior unto them aâ— may appear by their Bodys that were made of the Earth and are more Terrene Firm and Consistent and of a more Quadrate and Cubical Proportion and more like to the Body of Man and though some of them be also termed Reptiles as Fishes geâ—eraly are yet I conceiv that as there are as I said Gradient Fishes which have Feet and so Fowls that Creep going upon all fower are called such from their very flow Motions so also there are some more Tradigradous Beasts which are therefore called Reptant and not that they were Anomalous or less perfect in their Kinds then other for they are also mentioned to have been made among other perfect Animals and they were afterward specialy preserved and so are also mentioned among them that entred into the Ark wherin no Anomala were preserved or such as are by Putrefaction for so they might be restored again and indeed if such other Sensitives could be made only of Matter and Motion it had not been necessary that God should so Extraordinarily have preserved any of them for so also he might have restored them and he doth nothing in vain wherefore since it is mentioned expressly not only that God did preserv them generaly according to their Species but according to their Sexes Male and Female to keep Seed alive upon the face of all the Earth it is very evident that they were neither Originaly made only of Matter and Motion nor could be so Naturaly restored Also wheras it is said that God made the Beast of the Earth which is conceived to be Fera Agrestis or Wild beast I suppose it may be so understood in a moderate Sens that is less Philanthropous and Tame though not Ravenous or Rebellious so as certeinly none were Created before the Fall and Curs And there is still the same difference of more or less Philanthropy remaining in their very Natures so that some though otherwise as Fierce and Couragious as others are easily Tamed as Elephants Bulls Boars Horses Dogs and the like wheras others will very hardly be so Civilised as Lions Tigers Bears Wolvs Foxes and the like and this Natural difference in themselvs is
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
Perception and Appetite which are Analogous to Intellective Understanding and Will and so also all Analogous Affections of Love Hate Joy Grief Hope Fear and the like Living Facultys as there are many such Analogys in Nature between several Classical Spirits and Spiritual Qualitys yea between them and Matter and the Affections therof as I have observed yet they are still Classicaly Different as well as there are the like Specificaly Different Analogys between the like Intellective Facultys and Powers in Men and Angels And by these Analogys and Correspondences in her several Members Nature doth Confederate and Combine and Unite all her Composita and her whole Body and make it one Conjunct Univers in the Whole and so doth the Human Compositum or Nature of Man which is as I said the Epitome of the Univers thus Confederate and Combine and Unite all the Classicaly Different Natures in itself Thus there is both such a Combination and Compositum of the Whole and also a Classical Difference of the several Natures in themselvs as so many parts and Members therof which yet are not Mist or Confounded one with another any more in the litle Compositum of Man then in the great Body of the Univers wherin certeinly they are so Different otherwise there should be no such Dâ—fferences in Nature but either Materia prima or Anima Mundi or both might be Eminently all things which I have before sufficiently refuted And it may Sensibly appear that there are such several Spirits in Man by their several Operations which are not only Naturaly Different but Actively Contrary as I have shewed and caus a Conflict in him as it were between two several Animals for so it is confessed by all Philosophy that the Sensitive Spirit doth Rebell against the Intellective for the Sensitive Imagination and Appetite or the Intellective Understanding and Will do never so resist and oppose one another but what the Imagination determineth and so representeth to the Appetite as Sensual Good or Evill the Appetite accordingly Affecteth or Disaffecteth it without any Renitence or Regret and so it is also between the Understanding and the Will but the only Dispute in the same Spirit Sensitive or Intellective is in the Deliberation concerning several Sensual or Intellectual Objectâ— or Circumstances therof and the like before the Imagination or Understanding can judg and determin that this or that Object so Circumstantiated is Sensualy or Intellectualy Good or Evill or Better or Wors wheras after the determination is once past the Appetite doth follow the Vltimum Dictamen of the Imagination and the Will of the Understanding without any the least Renitence and Regret most Spontaneously and Voluntarily Wherefore such Opposite Operations as are commonly between the Sensitive Imagination and Intellective Understanding and Sensitive Appetite and Intellective Will plainly declare that the Intellective and Sensitive Spirit in the same Man are Realy different as well as they are so in Brutes and Angels yea and more evidently becaus there is no such Conflict in either of them who are wholy Sensitive or wholy Intellective and though the Sensitive Spirit in Man did perfectly submitt to his Intellective Spirit in his first Creation yet they did then also as Realy Differ in their own Natures which are not altered by the Fall and as they now do as much Naturaly Differ when they agree as when they disagree though the Actual disagreement doth more Sensibly manifest the Natural Difference as Actual Heat and Cold Moisture and Drines declare the Elementary Spirits to be Different Substantial Principles and though they being all of the same Classis may be united into one Mistum and their Qualitys into one equal and agreing Temperament yet the Sensitive and Intellective Spirits in Man being Classicaly Different neither themselvs nor their Facultys nor Operations can be so Mist and so any Man may feel in himself that when in such a Conflict the Will which is Intellective doth prevail and Over-rule the Operation the Sensitive Appetite doth not mingle itself with it but as it were also by itself reluct and repine and assoon as it can return to its own Sensual Cours and when the Appetite doth prevail and overrule the Will doth in like maner mourn and bewail itself and assoon as it can return to its own Rational Cours which Sensibly satisfieth me that they are and remain such Different Spirits or Substantial Principles Facultys and Operations though they be all in the same Human Compositum And wheras it is said that the Human Embryo first lives the Life of a Vegetative Plant then of a Sensitive Brute and lastly of an Intellective Man though I have shewed how it indeed begins to live the Sensitive and Intellective Life together in one and the same Instant and so it is said Man became a Living Soul or Person becaus they are both truly and properly Lives and the Intellective Denominates the whole Person Man and assoon as the Sensitive Life dieth and the Breath which is the Instrument therof ceaseth and expireth the Intellective also departs and as long as the Sensitive Life remains though in any Deliquium or the like the Intellective continues and so the Wise-man saith of men as one dieth so dieth the other yea they have all one breath yet it is very true that the Vegetative Life as they call it is before the Sensitive as may appear by the Punctus saliens in the Formation of the Foetus and wheras they say that this is only the Operation of the Sensitive Soul in a Brute and of the Intellective in a Man so Operating Eminently by those Inferior Powers which it hath in itself before it can exert its own Proper Superior Powers it seemeth to me very Absurd and Improbable that it should putt forth any such Eminent Powers which must Subsist in the Proper Powers before those Proper Powers be Actuated wherin it must Subsist as Emanant Light or Heat are Potentialy that is Formaly and not only Eminently in Inherent but certeinly cannot be Actualy exerted before the Inherent be Actuated and doth Operate Actualy though indeed as I have said no Proper Quality of one Specifical Spirit can be Actualy or Potentialy in another either Immediately or Mediately as the Proper Qualitys of the same Specifical Spirit may be and so as Emanant Light or Heat doth Immediately Subsist in Inherent and Mediately in Aether or Fire Wherefore there are three such distinct Spirits Intellective Sensitive and Vegetative in the Human Compositum and also the fower Elementary Spirits and they only Mist together in one nor hath ever any yet affirmed that they also were Eminently in all or any of the others as that the Intellective Sensitive or Vegetative Spirit is Eminently Hott Cold Moist or Dry or the like and yet they might and must affirm this as well as the other becaus they also are Spirits and not the Bodily Matter And thus there are indeed speaking plainly Seaven Different Spirits in every
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
he doth And so this Human Generation doth most evidently prove that all Generation is none other then such a Composition and Confabrication as I have declared and thus Adam begatt a Son in his own Likenes and after his own Image and his Son Seth was his Seed as well as Eves in whose Womb the Generation was afterward consummated when there was an Infusion of the Intellective Soul of Seth by God wherof the Instrumental Union Composition and Confabrication was by both Parents as it is in any other Animals by the Male and Female for so the Generation of Man by Man is according to the Law of his Original Generation as well as of any Brute by Brute according to the Law of their Original Generation and whatsoever Difference there may seem to be between them in their Successive Generations it is none other then was in their Original Generations according to which a Man doth Generate a Man as well as a Brute a Brute And so according to this Natural Law and the Instituted Compact or Covenant of Works which God made with Adam for himself and all his Posterity Original Sin and Corruption is derived unto us all and every Mans Soul though as it is the Immediate Work of God the Creator it is Perfect and Incorrupt as all his Immediate Works are most Perfect yet by this very Union and Composition which is the Generation it is Corrupted as it is rightly said Non Corrupta Infunditur sed Infusa Corrumpitur Wherefore Iesus Christ was not so born according to this Law of Natural Generation and yet he is also called the Seed of the Woman though his Soul was certeinly so Immediately Created by God becaus the Union therof with the Sensitive Body was by his Mother and as Adam was Created by God both by a Proper Creation of his Intellective Soul and Improper Creation of his Sensitive Body so was Christs Soul Properly and his Body Improperly Created by God as it is also said A Body hast thou prepared me and thus as the first Adam was the Epitome of all Creation both Proper and Improper so also was Christ the Last Adam as the Apostle fitly stileth him and all that was Extraordinary in this First Man was to typify him who is therefore also stiled the Second Man IV. I shall now discours farther of the Intellective Spirit of Man which is his Angel or Daemon as it is in this Conjunct State in his Body and as it Operates therin And heer again we must review the Scale of Nature and of the Composita therof wherin all such as are Imperfect Substances in themselvs and cannot Exert themselvs in their Oeconomys nor Operate without a Conjunction with others do therefore accordingly affect that Union Naturaly and Necessarily and disaffect to be disunited which I call their Composition and Consubstantiation whereby they are mutualy Conjoined and Perfected as Matter which is such an Imperfect Substance cannot be pure or alone but doth so affect an Union with Spirits whereby it is Inspirited Activated and Perfected or as they term it Informed and so made as it were a Spiritual Matter and the Elementary Spirits which are lowest and next unto it becaus they cannot so Oeconomicaly Exert themselvs nor Operate without a Body of Matter as their Vehicle Domicil and Officine do therefore mutualy affect an Union with it whereby they are Embodied and so are said to be Material Spirits and though any Body and Spirit make a Complete Compositum yet as Elementary Spirits which are the lowest may be more highly Exalted and Purified by Vegetative Spirits so they also affect an Union with them whereby they are so much Sublimated as I have before shewed concerning the Bloud and Animal Spirits and the Vegetative Spirits becaus they cannot so Oeconomicaly Exert themselvs nor Operate without an Elementary Body as their Vehicle Domicil and Officine do therefore mutualy affect an Union therewith whereby they are also Embodied in them Immediately and Mediately in and by them in the Matter and so are also termed Material Spirits and the Proper Vegetative Spirit of Sensitives as it may be more Advanced toward the Sensitive Nature by the Sensitive Spirits so also it doth affect an Union therwith whereby it is so much Spiritualised as I have shewed in the Involuntary Motions and other Sensitive Offices and Services therof and the Sensitive Spirits becaus they cannot so Oeconomicaly Exert themselvs nor Operate without their Proper Vegetative Bodys as their Vehicles Domicils and Officines do therefore mutualy affect an Union therwith whereby they are also Embodied in their Proper Vegetative Spirits Immediately and so in and with them Mediately in the Elementary Spirits and Matter and so are also termed Material Spirits Thus they all Consubstantiate one another being Localy and Oeconomicaly in the matter of their Bodys per omnia puncta and so Coextended thereby and more or less Divisible therwith as I have shewed Also they penetrate one another without any penetration of Extensions becaus they have no Extension of themselvs but only are Coextended as I said in and by the Matter that is they are in their own Vehicle Domicil or Officine which they Inspirit and Inform as their Body and Seat from which or any part therof they abhorr to to be removed or that it should be in any maner discontinued but though they be thus Localy United and Naturaly Composited and Consubstantiated yet their Consubstantiated Natures are still Classicaly Different and they are still distinct Matter and Spirits or one Spirit and another as before both in their Essences Affections and Operations and do not participate of one another for the Extension of Matter is neither Hotâ— nor Cold nor Heat and Cold Nutritive nor Nutrition Sensitive but only they are Subordinate and Subservient one unto another as I have shewed wheras Spirits of the same Classis may be not only Localy United but Spiritualy so Mist in their Essences Qualitys and Operations as to participate one of another and be confounded one with another as Heat and Cold are in Tepor and the Equine and Asinine Spirits in a Mule which are no longer a Distinct Heat and Cold Hors and Ass nor only a Compositum but a Mistum of both like the Mistion of more of the same Specifical Spirit in the Seeds of both Parents wherof one is not Prolifike without the other and in the Augmentation of Vegetatives or Sensitives Indistinctly and Confusedly Now the Intellective Spirit of Man being a Perfect Substance in itself and such as may Individualy Exert itself and Operate Separately and doth not Inhere as Light in a Lucid Body but is as Light in the Diaphanum is therefore neither Consubstantiated with the Sensitive or any other Inferior Spirits or the Matter any more then an Angel who Possesseth an Human Body nor can it be Mist with the Angelical Nature or any Angelical Spirit or with more of any Human Spirit becaus it is Immediately Created by
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
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
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
Monuments of his Mercy and Justice be Defaced Though it is true that all Men and all the Angels in Heaven or Divels in Hell can add nothing to or diminish from Gods Uncreated Glory which he Eternaly Enjoieth in himself and which is Immutable as Himself nor was the World made for any such End but for the Created Manifestation therof which accordingly as they do Advance or Eclips by serving him or sining against him so he also according to his Created or Reveled Law of Justice will most certeinly Retribute unto them And this Moral and Political Argument is very much inforced by the consyderation of Gods present Providence and Administration which is as the Political Chaos of the World Future and seemeth to be as Inane and Inform and yet out of it will he produce all the Beauty and Glory of the other World Thus no man knoweth either Love or Hatred by all that is before them All things come alike to all There is one Event to the Righteous and to the Wicked But also It is appointed for all men once to Dy and after Death the Iudgment so that Death shall not Prevent but Prepâ—re for Judgment as the Prison is not to Concele but to Secure the Malefactor And I am so confident of the Moral Conviction of this Argument which as I said is a Common Notion deduced from the Immediate Knowledg of the Nature of our Intellective Soul and of God our Creator Preserver and Governor collated together that no mans Conscience can outface it but only his who doth not or will not regard it and unless such who can deny all Polity of Nature and the Subordination of all Inferior Na ures to Man can also be so Impious as to deny the Immediate Subordination of Men and Angels to God their Creator I do not see how they can evade it which if they can they do also thereby elude all Religion and Worship of God Nor are Sensible Experiments wanting though I will not offer any Direct Testimony therof to such who can deny Divine Authority and from whom therefore I may not reasonably expect that they should believ any Human Reports or Records of the Survivorship of the Souls of men after Death and If they will not hear Moses and the Prophets neither will they be perswaded though one rose from the Dead and should tell them this very thing that he hath rose from the Dead but I shall therefore rather offer another common Experiment among the Living from which I shall deduce a Collateral Evidence of this Truth and that is Self-murder in Man and in none other Inferior Animals who will not so destroy themselvs Perceptively and Spontaneously and being in no Delirium but in sound Health and Strength of Body as Man very often doth most Wittingly and Willingly and with the greatest and most sedate Deliberation Now as I have before shewed Self is such a First Principle and Fundamental Interest in Nature that as Nature generaly so all particular Natures do intend and endeavor to the utmost the preservation therof nor can it by any Natural Power of Compulsion or Perswasion be removed from this most Innate Principle and Instinct except only for preservation of the Universal Nature which is also Natural in order to the necessary preservation of its own Particular Nature as a Fox will bite off his Leg to preserv his Life for if any thing could be ousted of this most Natural Principle then it should be ousted of itself wheras Self is the Foundation of all other Concernments Thus a Lion Mastiff Bear Boar Hors or any other most stout and couragious Brute will ly whining and pining to the last rather then destroy itself or suffer itself to be destroied by others untill Death necessarily dissolv it becaus it is Conscious to itself and hath this Common Notion in itself that the Individuality therof which truly and realy is the very Self therof shall perish for ever wheras Man having this Common Notion of the Immortality of his Soul Imprinted in his Soul which principaly is himself as Hebraicaly the Human Person is called a Soul and as it is said Animus cujusque est quisque though generaly according to his whole Human Compositum he affecteth Life and dreadeth Death yet judging it better for him to be in the Separate State of his Soul then in the Conjunct State of his Compositum he can and doth accordingly both determin and execute his own Death and Dissolution though I do not conceiv that every Self-murderer like Cato who before-hand read over Plato's Discours of the Immortality of the Soul doth so consyder it Explicitely nor as Spira who in Despair would dy that he might know the worst after Death but rather most of them not regarding any better or wors State after Death however are willing to dy to eas themselvs of their present Miserable Life and so desperately venture upon a future whatsoever it may be or perhaps according to the vast and most Licentious Liberty of Human Understanding and Will may thus Explicitely not only deny but act contrarily to any Common Notions or Instincts whatsoever and so destroy themselvs which yet they could never effect witâ—out such an Implicit Notion of the Immortality of the Soul Radicated in itself And so none but an Immortal Being can wish a Notbeing which yet is only an Imaginary and Illusory Wish as we commonly Imagin Vacuity to be Somthing we know not what and so we may wish Notbeing as Somthing which we conceiv to be a Vacation from Ill-being we know not how for certeinly we can Naturaly desire nothing but only in order to Self which must always presuppose Self by which and for which we so desire it But however we mâ—y conceiv heerof in respect to present Ill-being certeinly none can affirm that any Brute hath any fore-knowledg or expectation of any better Being heerafter or of any Transmigration or Translation or that it can thereby be perswaded out of its present Being whatsoever it is nor can he deny that there is such a foreknowledg and expectation in Man or that he may Naturaly and Realy desire and very truly say Cupio dissolvi as I believ not only many Christians but also some Philosophers have thus welcomed Death not through any Necessity or in a higher Strain of Gallantry but with a clear and conscious expectation of another Life after Death and breathing after it in and with the willing expiration of their present Life which whether it be alâ—o joâ—ned with any assurance of a better State therin or not yet plainly proveth that the Soul of Man generaly is Immortal becaus it can so affect another Separate State which no Brute can so affect becaus it is Mortal and that it shall be either in a wors State of Eternal M sery becaus some Men can so Imaginarily wish to prevent it or in a better State of Eternal Happines becaus others can so Realy wish to enjoy it
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