in it a Plastical Power according as the Portions of the said Matter are Predisposed and this he calls the Spirit of Nature and Distinguishes it from the Spirit of God Affirming that God doth actuate all the Matter of the Natural Corporeal World by the Spirit of Nature but that he actually acts in and governs the world of Men and Angels by the Spirit of God But I have shewed already from the Scriptural Hypothesis that it is one Spirit the Mosaical that Actuates and Acts in All in Men and other Animals as well as in the World of meer Nature as to all the operations commonly called Natural for as to those that are called Supernatural that come from the Holy Ghost or the Comforter these as they are of another Nature so the Consideration of them belongs to another place In fine the Principium Hylarchicum or Spirit of Nature as this Learned person calls it is but a Plastick Faculty of the Mosaical Spirit SECT II. An Inquiry into the Original and Rise of Motion What is meant by Motion in this Inquiry That Motion comes from Mind in Matter or the Mosaical Spirit This shewed in many instances by the Connexion between Cogitation and Motion How Motion comes from a Principle at Rest and how Matter from Mind set out in the Metaphysical Hypothesis and by other Illustrations I Think I shall not step much if I do at all out of my way to make Inquiry in this place into the Original and Rise of Motion By Motion now I mean not Actual Motion or Motion as it is the actual Translation of Bodies from place to place which some define The Successive Application of a Body in all it hath out wardly unto the several parts of the Bodies which touch it immediately which is the most usual Sense of the word But here I mean by it that Force Energy or Motive Vertue called in Latine Impetus from which this Actual Translation or Successive Application of Bodies does immediately come And my Enquiry now shall be concerning the Original of This not in particular as it is in this or that particular Body but the Rise of Impetus or Motive Force in general which having found I will first remove an Objection and then improve the Discovery to shew how Matter comes from Mind as well as how Motion doth from a Principle that is at rest It must be acknowledged that there is some appearance at first sight of cause to believe that as mind is the first subject of Cogitation and matter the first subject of Extension so since Energy or Force the immediate Principle of Action and of Actual motion is neither Cogitation nor Extension that some third substance Distinct both from mind and matter should be the first subject of it and consequently that there should be three Principles Mind Matter and the first Mover And indeed it looks as if the Scripture Hypothesis did countenance this for there mention is made of the Spirit which wrought as the first subject of motion of the Abyss of Waters wrought upon as the first Recipient Subject and of the word Reason or Wisdom which directed the Work But on second Consideration as it is clear that all that Moses says in his Genesis concerning the Spirit and the Word is not said with design to intimate that really the Spirit was only a meer sensless inartificial Force or Energy and that Wisdom or the Word was another distinct Principle that directed and guided it in all its Motions but to shew since we men in our inadequate way of Conceiving do distinguish Wisdom and Power that all the works of God were made in Both but Both united in one Demiurgical Mind or to use Seneca's Expression on Ratio faciens Thus Ratio faciens is the Idea or Notion of the Mosaical Spirit the true Natura Naturans that concurred to make the World not in the manner that God himself did who in the Mosaical Hypothesis Acted only as an External Efficient but in the way that the Soul would do in a living Creature if first by its Plastic vertue it should form all the members of the Body of it and afterwards should inform it and act in it And Gotta in Cicero has as finely as compendiously expressed the Difference between these two several ways of working even in Reference to the World When L. 3. de Nat. Deor. he says Ita prorsus existimarem si illum mundum aedificatum non quemadmodum docebo à naturâ conformatum putarem It is this Spirit that is the Original Cause of the Impetus that is the nearest cause of Local Motion and indeed it is the Original Cause of all Mundane Activity and Energy Motion comes from Energy or Action and all Energy and Action from the Mosaical Spirit not from meer matter but from mind in matter In short Impetus or Force arises from the same Principle that Cogitation or Perception does as is evident by the following Considerations First The first mention that we have of motion or Corporeal Action is in Relation to the Mosaical Spirit in Gen. 1.2 where it is said that the Spirit of God moved upon the face of the waters It is true the word used in this Text for motion is seldom used but thrice in the whole Scripture to wit in this place in Deut. 32.11 and in Jer. 23.9 And therefore the direct particular meaning of it will not be easily agreed but that it imports some motion which is as much as I do urge it for is beyond dispute Motum aliquem Notari says Hotting in Exam. Hist Creat Quest 33. non est Dubitandum Secondly It is farther Evident from the very Ideas that we have of things For we cannot conceive mind as a Perceptive Cogitative substance but withall we must conceive it as Active and that there is something Energetical in it whereas on the other hand matter may and in its own proper Idea must be conceived as a thing that is only Passive not Active there being nothing of Active or Energetical in it as it is but spacious extensive substance and therefore Energy and Action cannot be conceived to proceed but from matter which in its self is Idle and unactive but rather from mind which is essentially active and busie Thirdly It may also be argued from the relation that Experience assures us is between Cogitation and Actual motion For we clearly perceive that all our voluntary motions do arise from Thought or Imagination we do move our selves or any particular part that hath the proper instruments of voluntary motion and these duly qualified at our pleasure when we will that is by imagination and thought We go we stand still which is by Tonic motion we put our hands feet heads eyes and other parts of our bodies into motion and regulate them in their several motions by will or thought ay even cogitation it self in all the several modes of it as it is sensation imagination or ratiocination does ever
that three such Persons were not numerically one He adds let any Man who can give me any other notion of the numerical Oneness of an Infinite Mind but self-consciousness Thus this Learned Person It must be confessed that the Numerical Oneness of Spirits can be nothing else but as this Learned Author says it is every Spirits Unity he might as well have said Oneness with it self and its distinct and separate subsistence from all other Created Spirits But this is not the oneness of Spirits only but of every thing else that is one for as omne ens est unum so unum est quod est indivisum in se Divisum a quolibet Alio and therefore it doth hold in Bodies as well as in Spirits and perhaps in the Infinite first Being as well as in all Created Finite Beings But to confine my self as this Learned Author does to the Numerical Oneness of Spiriâ—… I cannot say farther of it as he has that it can be nothing else but self-Consciousness in the sense of the word as he unfolds it I say as he Unfolds it for else taking self-consciousness for a Spirits self-being so I take it the numerical oneness of a Spirit is nothing but its self-consciousness for then the meaning is that a Spirit which is a Cogitative Being is it self and not any other thing but taking Consciousness as he does for a Spirits Being sensible of its own Actions and Passions so its numerical oneness cannot be its self-consciousness For as a Being and even a Cogitative Being as a Being must be conceived to be before it can be conceived to Act so again it must be conceived to act that is to Think to Reason to Love to Hate for these are the Actions he instances in for some moment of Reason before it can be conceived to be Conscious of these its actings Now for that Moment of Reason in which a Spirit is conceived in Being without being conceived to be acting and in which it is conceived Acting before it becomes Conscious of its actings in that precedent moment which speaks order not duration it must be conceived to be one with it self and numerically different from every thing besides and therefore that it is so cannot arise from self-consciousness or its being conscious of its own actings So that if there were as in the Authors supposal three created Spirits that were as conscious to each others Thoughts and Passions as each of them unto his own there would yet be no reason that we should say as he says we must that three such persons would be numerically one for if they were how could they be Three since the number Three is not the number One and they cannot be Three in number if they are but one in number to be Three is to be more than One to be but One is not to be more than one All that could be said of them is that upon that supposal they would be intimate with one another but with numerical distinction for still one of them would not be the other and so they would remain Three Persons still not one Person Self-Unity is before Self-Consciousness and may consist with Consciousness of others Again in Dr. Sherlock's way of Discoursing which is that Three Persons so intimate to one another as he supposes would become numerically one I do not see but that instead of the Three Persons of the Blessed Trinity which doubtless he will own to be really as intimate to one another as he supposes his Three Finite ones to be we shall have but one Person in number In fine if Persons by being so intimate to one another do become numerically one I do not see but that by this reasoning God who is as conscious to all the Actions Passions and Thoughts of all Finite Created Spirits as these are to their own and as the Doctors Imaginary Persons are to one anothers he must be numerically one with them all But perhaps the Doctor will tell me that he affirms the Three Eternal Minds for so he calls them are numerically one God not one Person Three Persons one God but then it will be demanded of him since Three are thrice one what that is that makes each Person one in it self and distinguishes it from both the others for it must be something that is not Common which self-consciousness is in his sense of the word all being as conscious to one anothers Thoughts and Actings as each unto its own whereas that which makes a thing numerically one must be Differencing and Particular Not to insist that to be an Eternal Mind is the true Idea or notion of God and then if there be as he owns there be Three Eternal Minds really distinct it will I confess be no great difficulty to evince them Thee Persons but I doubt it will intelligibly to make it out that these Three Three Eternal Minds really distinct from one another are not Three Gods as well as Three Persons So that methinks the knot remains untied For my own part I believe as the Scriptures instruct me that there is but one God tho' Three Persons each of which is God which I say only to prevent Mistakes But I resolve to Discourse more fully of Unity or Oneness when I come to treat of the notions of Whole and Part. As for the name Person it properly belongs to Men we do not commonly apply it to Beasts or unto Angels or other Spirits but by Translation and Metaphor when they do appear in the Figure or shape of Men. Nor is Person a name of Nature taking nature in the sense of the Schoolmen for Nature is Common unto all of the kind but that only is Personal which is distinguishing and peculiar among those in the same kind Thus Man is a name of the kind or specifical Nature the Nature in common A Man an expression of the Nature as singularized but Person properly is the name of that which differences Men from one another When we speak of the Person of a Man we mean by it that Cumble of Accidents External Internal of Body of Mind Adventitious and Extrinsical Absolute or Relative whereby he is distinguished and known from others Hence Persona in Latin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Countenance or Face in the first place and from thence a Person in the second place because the Countenance or Face is that by which we do chiefly distinguish Men. In conformity to this Idea or notion of Person I understand Levit. 19.15 Thou shalt not favour the Person of the Poor nor honour the Person of the Mighty the word for Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint Translation and the meaning of the Text is plainly This thou shalt not in giving Judgment have regard to the Poverty of the one or to the Riches of another for these concern the Person not the Cause In this sense also is God said to be 〈◊〉
is hatred and the like in other Instances The Reason is plain For as this is to say that one thing is another so he that says that one thing is another says also that neither is it self that is says a Contradiction and a Contradiction whither explicite or implicite being Affirmation and Negation of the same thing and consequently an Assent and Dissent at the same time and Assent and Dissent being contrary Motions or Modifications it follows that to say or go about to Assent unto a Contradiction is to distract and distort the mind and put it to pain because it is to draw it contrary ways at the same time Nonsense in persons who pretend to supernatural Assistances may be called Enthusiasm Enthusiasm properly is a false conceit of being inspired to be inspired is to receive immediate motions and instincts from the Spirit of God the person that has this false conceit of his being immediately Instincted and moved by the Spirit of God is called an Enthusiast A person may be an Enthusiast as well in matters of Philosophy as in those of Divinity and many Examples there are of both sorts of Enthusiasts some of which I have touched before but I forbear to say any more of them now in reference to their Original or the Quality and Causes of their Distemper c. Since now it is not my business to treat of Enthusiasm and to set out the Nature of it under the Notion of an Imaginary Inspiration so much as to speak of the Language of Enthusiasts which usually is Nonsense And of this I find a full Example in Dr. Fludd in the third Look of his Mosaick Philosophy the first Section and fourth Chapter when having cited the Seventh Chapter of the the Book of Wisdom the 25th verse He infers in these terms ' So that we may discern by this Discription of the Wise Man what is the Spiritual Christ who is the Wisdom Vertue and word of God and how by his Apparition out of Darkness that is by the mutation or change of the first principle which was in Darkness Quasi verbum in Principio from Dark Aleph to Light Aleph the Waters which were contained in the profound Bowels of the Abyss were revealed and were animated that is to say by the emanation or emission of this self same Spirit of Eternal Fire or Light and afterward by his admirable activity and restless motion and penetration for by Solomon it is said to be Omnibus mobilibus mobilior c. Sap. 7.24 It first distinguisheth and separateth the Darkness from the Light the obscure and gross Waters from the subtle and pure and then it disposeth the Heavens into Spherees lastly it divideth the grosser Waters into Sublunary Elements as by the words of the first Chapter of Genesis each Man may plainly discern This is a full Example and yet in further entertainment of the Curious and for more variety I will add another in the Magick Aphorisms for so I find them called of the Brethren of the Rosy-Cross which are as little capable of real Sense at least in my Understanding as that I cited before from Dr. Fludd And I will give them in the same Language in which I find them without pretending to the skill of Translating them exactly 1. Ante Omnia punctum extitit non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut Mathematicum sed diffusiovum monas erat explicitè implicitè myrias lux erat nox Principium finis Principii omnia nihil est non 2. Commovet se monas in Diade per triadem egressae sunt facies luminis secundi 3. Exivit ignis simplex Increatus est sub aquis induit se tegumento ignis multiplicis 4. Respexit ad fontem superiorem inferiorem deducto typo triplici vultu sigillavit 5. Creavit unum unitas in tria distinxit trinitas est Quaternarius nexus medium reductionis 6. Ex visibilibus primum effulsit aqua Faemina incumbentis ignis figurabilium gravida mater 7. Porosa erat interiùs corticibus varia cujus venter habuit coelos convolutos astra indiscreta 8. Separatus artifex divisit hanc in amplas regiones apparente faetu disparuit mater 9. Peperit tamen mater filios lucidos Influentes in terram Chai 10. Hi generant matrem in novissimis cujus sons cantat in luco miraculoso 11. Sapientiae condus est hic esto qui potes promus 12. Pater est totius creati ex filio creato per vivam filii Analysin pater generatur Habes summum generantis circuli mysterium filii filius est qui filii pater fuit This it seems is the Rosycrucean Creed in which perhaps there may be much of deep mystery and sense but for my part I can make none that is real and I believe that most of my Readers will be able to make of it as little as I and therefore I have set it down as an Instance and Example of Nonsense that Nonsense which I called Enthusiasm And here since it may be demanded if such Enthusiasms really are Nonsense and consequently unintelligible how it comes to pass that Enthusiasts do understand one another I conceive it fit to observe that when Enthusiasts think that they understand One Another as in truth they profess to do and this so seriously that 't is hard not to believe them to have some impressions common to them which may support their Profession yet for as much as no sober man tho never so sagacious or inquisitive can understand them it must be reckon'd an effect of Sympathy and not of Intellectual Apprehension I mean they understand one another not judiciously by conceiving that is by framing clear and consistent Notions of what is said but only simpathetically by having upon such Expressions some Notions and consequent Thoughts excited in them that are conformable to theirs that use the Expressions it being with Enthusiasts who possess the same Frame and texture of mind as with unison Lutes or other Instruments fitly tuned in which to touch one is to affect and stir all within a convenient distance To evidence how much conformity in Body and mind may signifie to that purpose I will make a relation of a very credible Story which I have read of Twins who exactly resembling each the other in all the Features and Lineaments of Body and consequently in Frame and Texture of mind did also simpath ze to a wonder so that being at great distance one from another they would notwithstanding be stirred with the same Affections and motions The Story is to be found in a Book entituled Remarkable Antiquities of the City of Exeter pag. 42 43. and is this ' Henry Tracy an Inhabitant of the City aforesaid had a numerous Issue being the Father of eight Sons and eight Daughters the the Sixth and Seventh Sons were of one Birth Twins and so well like in a all Linaments and so equal in
presence of God is but a Mode of his Essence and if we have no distinct and clear Conception of the presence of God nor consequently of his Omnipresence or the way how he is present with all his Creatures where ever they are I do not see with what Cogency or Force an Argument can be Deduced from it in this business In short since things are present one with another very differently in proportion to their several Natures it will follow that things Mental must be present with others in much another way than those that are Material and Consequently that God who is pure Mind must be present with Material Beings much otherwise than these themselves are one with another Mind can no more be present the same way that Matter is than be the same thing with Matter CHAP. IV. Of Mind in Matter SECT I. Mind as concerned with Matter comes under a double consideration 1 As it actuates a most subtle and more than Etherial Matter that is diffus'd throughout the World 2ly As it actuates some particular Vechicle or Body In the first Notion of it Mind in Matter is the Idea of the Mosaical Spirit of God This Spirit according to the Scriptural Hypothesis is the Immediate cause of all things in the first Creation and ever since The Being of this Spirit Evinced both by Authority and by Argument Dr. Mores Distinction between the Spirit of Nature which he calls Principium Hylarchicum and the Spirit of God considered AFter a Consideration of Mind as it is in it self Pure and Abstract Exempt from all Intrinsecal concernment and composition with Matter I come now to consider it as concerned with Matter that is as Acting in and by means of Matter in which consideration Mind may be called second Mind as in the former it may be termed the first Mind concerned with Matter may be considered in two respects either as it has for the Vehicle which it actuates and by which it acts all that most subtle Matter that does permeate the Universe in the utmost Extent and Capacity of it or as it actuates some particular system of Matter that may be called a Body and it is a particular Vehicle Mind in the former Consideration of it as it doth actuate and act in and by a most subtle matter diffused throughout the Universe seems to me to be the Mosaical Spirit of God mentioned Gen. 1. v. 2. And the same that in the Scriptural Hypothesis which never mentions Nature as the Efficient Cause of any thing but Represents Philosophy only as a Theology that swallows up the second Causes in Contemplation of the first is the Cause of all productions the Births the Growths and all the Alterations and Changes that come to pass in the World This in that account is the Principle of Human Souls Mal 2.15 Did he not make one Yet had he the Residue of the Spirit As if he had said he wanted not Spirit he had more left to Animate more had he been pleased to make them but he made but one and the Principal too of all Corporeal Effects even of Snow of Hail of Ice of Wind c. Psal 147.15 16 17 18. He sendeth forth his Commandment upon the Earth his word runneth very swiftly He giveth Sonw like Wool he scattereth the Hoar Frost like Ashes He Casteth forth his Ice like Morsels who can stand before his Cold He sendeth out his word and melteth them he causeth his Wind to blow and the Waters Flow. To understand this Text with the more clearness we must have Recourse unto Genesis Ch. 1. v. 2 3 6 9 12 14 20 24 26. In which we find in v. 2. mention made of the Spirit of God that moved upon the Face of the Waters as the Active Principle that wrought all and in the 3. and the following verses of the Word or Commandment of God that as a Directive Principle did regulate and order all so that the Spirit acted accordingly thus v. 3. God said let there be Light and there was Light and v. 6. God said let there be a Firmament or rather an Expanse in the midst of the Waters and it was so and v. 9. God said Let the Waters under the Heaven be gathered together into one place and let the Dry Land Appear and it was so The like in the following works Now the World in the account of the Holy Scriptures has the same for its Conserving that it had for its Procreating Cause and therefore as God at first did make All by his Almighty Spirit through his Word so the Psalmist tells us that he still doth for as at first he said Let there be so still he Sendeth forth his Commandment and as all was ordered at first by the Divine Word He said let there be Light He said let there be a Firmament c. So still his WORD Runneth very swiftly The Spirit of God doth still Execute as he did at first all the Directions and Commands are given it He Produces the Snow the Hoar Frost and Ice he maketh Cold and Raiseth Winds and causes all the Alterations that are made in the Air in the Earth in a Word in all the Elements and in all above them This is the Scriptural Hypothesis the meaning of which is that God by his infinite Wisdom as well as Power both Made and Governs the World but to Return Of this Spirit that Penetrates through all the World and that doth All in it not only Moses has written but many of the Old Philosophers have also told Velleius in Cicero l. 1. de Nat. Deor. acquaints us concerning Pythagoras Quod censuit animum esse per Naturam rerum omnem intentum Commeantem that he believed a Mind diffused throughout the whole Nature of things The same Velleius also reports concerning Zeno that he in some of his Books discoursed of what he called the Reason of the Universe Rationem per omnem pertinentem Naturam In fine to omit others Plutarch mentions a Spirit that Penetrates throughout the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what can this Spirit be that Penetrates throughout the Universe that animates it and is as a common Reason in it for I will unite the Expressions and so compleat the Idea but the Mosaical Spirit But not only Authority Sacred and Prophane evinces that there is such a Spirit an Energetical Vital Principle diffused throughout the World but Experience also shows it if the Experience that we have of such a Principle Diffused throughout one Region of it our own may be sufficient to conclude it is so in all of which Experience I shall speak hereafter when also the Nature of this Spirit and the Influence it has upon and in things will be set out more clearly and more fully I Know the Learned Dr. More hath told us of a Principium Hylarchicum which he defines an Incorporeal Substance without Sense and Animadversion that pervades the Matter of the whole Universe and exercises
the Notices which we receive from Things without us that there is such a thing as a Vital Energy as we are that there is a Mechanical Because we are as much assured of the Effects of the one as we are of those of the other as much assured that there is Life Sensation and Intellection that come from a Vital as we are that there are Actual Local Motions Motions of Ascent and Descent Motions Direct and Motions Circular c. which as Motions come from Impulse the Mechanical Energy Again As it is Certain that Local Motion or that Impulse which is the nearest Physical Principle of it is not Matter or Materiate but yet is in Matter as United unto it so by this Consideration we may become as certain that Vital Energy and the Effects of it though they be Immaterial yet they may be in Matter since there needs no more of Hooks and Crooks to make the Latter than to make the Former to stick and hold together In the next place As the Mechanical or Loco-motive Energy is Diffused throughout the World for there is nothing in this that is Entirely at Rest so is the Vital Since it is certain that wherever and whenever any Matter becomes Disposed the Vital Principle is always at hand to Actuate that Matter and Act in it according as the Dispositions of it do Invite or Permit All Putrefaction or Digestion any where determines in Insects or little Animals as Experience evinces the Spirits being Unfettered and let Loose thereby And yet as the Mechanick or Loco-motive Impulse is not Received in all Textures of Matter indifferently but that as I have showed already there must for some certain Modifications of Local Motion be certain particular Textures of Matter so neither is the Vital Energy Catcht and Received indifferently by all Textures of Matter but as all Life consists in Motion or in something Analogous so for certain Gradations and Exercises of Life there must be cerain particular Fabricks and Textures of Matter called Organs and also certain particular Dispositions in the Mechanical Spirits for so I call the subtle Active Corpuscles in every Concrete that are the immediate instruments of the Vital Principle in all its Actions of Life in this Corporeal World So that as Actual Motion the Effect of Loco-motive Energy and even Loco-motive Energy it self as taken for Impulse is not Material in this Sense that it does consist of Matter yet if to be material be understood of that which is Dependent on Matter and so Dependent that it cannot be without it in the Sense of the word not only actual Motion but even Impulse the nearest Physical principle of Motion is material since neither of them can be but in and by the means of Matter In like manner the Vital Principle that Animates Corporeal Beings though it is not material in this Sense that it is only Matter or a mode of Matter yet in another it is that it so Depends in all its Animal Operations that it cannot exercise any but by means of Mater and according to the Texture and Quality of it Nothing can be plainer than this is to Sense for in all the Acts of Perception not only the sensitive but the Intellectual as the Organs are so are the Actions if the Organs are sound and duly Disposed the Actions are Conformable but if the Organs are out of Tune and Vitiated the Actions are so likewise Ay are Totally Abolished if the Organs are spoiled Besides the several Kinds and Degrees of Deliration that men themselves are Subject unto accordingly as their Spirits are ill Qualified and Distempered do further Confirm it Upon the whole as the Vital Energy it Diffused as Light is throughout the Universe so according to the several Textures of Matter that do catch it as a Speculum does the Light it Exerts it self and being Catcht and Retained by the Congruity of the Body for it is Congruity only not Hooks or Crooks that holds them together it is called a Soul and the whole Complex of Body and Soul an Animal What I have said does more particularly regard the Animals I call Visible which we are better Acquainted with than with others of a Higher Nature but yet with a very easie Application and by way of Analogy it will also open the Nature of these However this Admonition doth Remind me of the next Head to which I must pass and that is the Distribution of Animals CHAP. VII Animals are either Invisible or Visible in the Former sort I reckon Angels Good and Bad which are Etherial As also the Genii which are Aerial Animals Invisible Animals why called Spirits That there are Spirits Evinced 1. From the general Tradition of the World Mr. Hobbs's Evasion of this Argument Considered 2. From Operations that cannot be Accounted for but from such Causes 3. From Intelligences and Notifications that cannot be Resolved but upon this Hypothesis 4. From Spectra or Apparitions Of the way and manner how Spirits do Appear that it is twofold Real and Visional That Good Angels when they do Appear are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Spirits and the Bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fantomes SECT II. I Have spoken of Animals in General but to bring a greater Light toward the Understanding of the Animal Nature I must consider its Distribution and show the General Kinds or sorts of Animals that are in the Universe And Animals in Conformity unto the Bodies that do help to compose them are either Visible or Invisible By Visible Animals I mean such as do consist of gross matter and so have Bodies that naturally come under the perception of the external sense by Invisible Animals I mean such as have Bodies so refined that naturally they come not under the perception of All or Any of the External Senses Visible Animals which are the Animals that compose this Lower Elementary World for I will not undertake to speak of any such as may be in the other commonly called the Superiour and Celestial the farther Discourse of them is properly referred unto Physicks and therefore I shall enter no farther thereinto at this time but proceed to treat of the Invisible By Invisible Animals I mean Angels good and bad which I call Aetherial Animals as also those Aereal ones some Ludicrous some Torvous that are called Genii all which with the several kinds they farther branch into I will comprehend under one name of Spirits and so speak something of their Nature Demonstrate their Reality and Existence and in fine add something concerning their Apparition and the ways of it As to their Nature in General I think I shall have said all is necessary for me to say at this time when I shall have shewed that there is a sense in which it may be truly said they are Incorporeal as said they are generally and yet there is a sense too in which they must be acknowledged to be Corporeal if the having any mixture of matter in