to common reason a palpable contradiction 14. Whether there be any one passive Element Earth Water or Air any where existent in an Vnion of its proper Atomes without a mixture of any other Element is a thing unknown to mortals 15. So is it whether there be any where existent a body of the united Atomes of the several passive Elements without the active 16. The mixt Beings known to us do all consist of an union of the passive and active Elements or of these united 17. We perceive by sense what Vnion and Division of Passive matter is which hath separable parts But how far spirits are passive as all under God are in some degree and whether that Passivity signifie any kind of Materiality as well as Substantiality and how far they are extensive or partible or have any Degrees analogous to Parts and so what their Vnity is in a positive conception and how spirits are Many and how One and whether there be existent One Universal spirit of each kind Vegetative sensitive and Intellective and whether they are both One and many in several respects with many such like questions These are all past humane certain knowledge in this life Many it is certain that there be But whether that Number here be Quantitas discreta and how they are Individuate and distinguishable and how 't is that Many come from One or two in generation are questions too hard for such as I. 18. But we see in Passive matter that the parts have a natural propensity to Vnion and the aggregative inclination is so strong as that thence the Learned Dr. Glisson Lib. de Vitâ Naturae copiously maintaineth that all Matter hath Life or a Natural Vital self-moving Vertue not as a compounding part but as a formal inadequate conception In which though I consent not yet the Aggregative Inclination is not to be denyed All heavy terrene bodies hasten to the earth by descent and all the parts of Water would unite and Air much more 19. The grosser and more terrene any Body is the easilier the parts of it continue in a local separation you may keep them easily divided from one another though they incline to the whole But liquids more hasten to a closure and Air yet much more 20. Whether this their strong inclination to Vnity be a natural Principle in the passive Elements themselves or be caused by the Igneous Active part which is ever mixed with them and whose Vnity in it self is more perfect or whether it principally proceed from any spiritual substance which animateth all things and is above the Igneous substance I think is too hard for man to determine 21. But so great is the Union of the whole Igneous substance that is within our knowledge that we can hardly tell whether it have divisible separable parts and more hardly prove that there are any parts of it actually separated from the rest even where by Termination and Reception in the Passive matter there is the most notable distinction The Light of the Sun in the air is One and that Light seemeth to be the effect of the present substance of the solar fire and not a quality or motion locally distant from it A burning-glass may by its Receptive aptitude occasion a combustion by the Sun-beams in one place which is not in another But those beams that terminate on that glass are not separated from the rest As there are in Animals fixed spirits which are constitutive parts of the solid members and moved spirits which carry about the humours and yet these are not separated from each other so the Earth it self and its grosser parts have an Igneous principle still resident in them as fire is in a flint or steel and indeed in every thing And this seemeth to be it which many call Forma telluris But that all these are not contiguous or united also to the common Solar fire or Igneous Element is not to be proved The same Sun-beams may kindle many things combustible and light many Candles which yet are all one undivided fiery substance though by the various Receptivity of matter so variously operating as if there were various separate substances And as all these Candles or fires are One with the solar fire in the Air so are they therefore One among themselves and yet not One Candle because that word signifieth not only the common fire but that fire as terminated and operative on that particular Matter The stars are many but whether they be not also One fiery substance diversifyed only by Contraction and Operation of its parts upon some suitable Receptive matter or contracted simply in it self without separation from all other parts is more than we are able to determine 22. They that hold that non datur vacuum must hold that all things in the world are One by most intimate conjunction or Union of all the parts of being And yet distinguishable several ways 23. We constantly see a numerical difference of substances made by Partible Receptive matter when yet the informing substance in them all is One in it self thus variously terminated and operating so one Vine or Pear Tree hath many Grapes or Pears numerically different And many leaves and branches and roots And yet it is one vegetative substance which animateth or actuateth them all which consisteth not of separated parts And that Tree which is thus principled is it self Vnited to the Earth and radicated in it is a real part of it as a mans hair is an Accident or as some will call it an Accidental part of the man or the feathers of a bird And consequently the forma arboris or its vegetative spirit and the forma telluris are not separated but One. And we have no reason to think that there is not as true an Union between that forma telluris and the forms or spirits of the sun stars or other Globes of the same kind as there is between the spirits of the Earth and plants So that while Vegetative Spirits are many by the diversity of Receptive or Terminative matter and perhaps other ways to us unknown yet seem they to be all but One thus diversifyed as One soul is in many members 24. Seeing the Noblest natures are most perfect in Vnity and the basest most divisible we have no reason to think that the Vital principles of the divers sensitive Animals meerly such are not as much One as the divers principles of plants or vegetables are 25. And as little reason have we to think that there is no sort of Vnity among the divers Intellectual substances seeing their nature is yet more perfect and liker to God who is perfectly one 26. It is not to be doubted but the Vniverse of created being is one consisting of parts compaginated and Vnited though the bond of its Vnion be not well known to us 27. But it is certain that they are all Vnited in God though we know not the chief created Cause of Unity and that though it be
below him to be the Informing soul of the world yet is he more than such a soul to it of Him and through Him and to Him are all things who is All things in all things above all and through all and in us all as is aforesaid and being more intimate to all things as their proper form is the first Vniting principle of all being as he is the first Cause and the End of all And yet it is Above the Creatures to be accounted parts of God for they are not his Constitutive parts who is most simple but slow from him by his Causal efflux and so are by many not falsly called Vna emanatio Divina or a continued effect of one Divine creative or efficient Volition All One as In and Of and To One God and as compaginated among themselves and yet Many by wonderful incomprehensible diversities Ab uno Omnia 28. God is said to be More One with some Creatures than with others as he operateth more excellent effects in one than in others and as he is related to those effects but not as his essence is Nearer to One than to another 29. Accordingly his Vnion with the Intellectual Spirits and souls of men is said to be nearer than with Bodies and his Communion answerably But that is because they are the Nobler product of his Creating or efficient Power and Will 30. And so he is said to be more Vnited to holy souls than to the unholy to the Glorified than to the dammed Because he maketh them Better and communicateth to them more of his Glory and the effects of his Power Wisdom and Love As the Sun is more United to a burning-glass or to a place where it shineth brightly or to some excellent plant which it quickneth than to others 31. Accordingly we must conceive of that Vnion before mentioned Thes 10. of Christ with Believers here and with the glorified hereafter as to his Divine Nature which may well be called mystical and is of late become the subject of some mens contentious opposition and is matter of difficult enquiry to the wisest And yet it is hard to say that in all their hot opposition any sober men are in this disagreed For 1. it is by such commonly confessed that the Spirit of Christ doth operate more excellent effects on believers than on others and on the Blessed than on the damned even making them liker unto God 2. And that this Holy spirit is by Covenant related to them to operate for the future more constantly and eminently in them than in others 3. And that this Spirit proceedeth and is sent from the Father and the Son to do these works 4. And that Christ is Related to each Believing and each Glorifyed soul as one in Covenant self-obliged or a Promiser thus by his Spirit to operate on them 5. And that he is thus Related to the whole Church or society of such persons whereof each Individual is a part So that all this set together telleth us that every Believing and every Glorifyed soul is said to be United to Christ in all these several conjunct respects as to his Godhead 1. In that he eminently operateth Grace and Glory in them that is Holy Life Light and Love by the Holy Ghost And this he doth as God doth all things per essentiam and not as distant by an intermediate Vertue which is neither Creator nor Creature As the very Sun-beams touch the illuminated and heated object 2. By a moral-relative Union by Covenant to that individual person to do such things upon him As husband and wife are United by Covenant for certain uses 3. By a Political Relative Vnion as that person is a member of the Church or Political body to which Christ is United by Promise as aforesaid who denieth any of this and who affecteth more 32. And then our Vnion with Christs humane nature besides the General and special Logical Vnion as he is a Creature a Man of the same Nature with us can be of no Higher or Nearer a sort But differeth from the former so far as the Operations and Relation of a Created Medium differ from those of the Creator That is 1. The humane nature is honoured and used by the Divine as a second cause of the foresaid effects of Grace and Glory on us 2. The humane Nature being of the same species with ours is by a Law obligation and consent related to each Believer and to all the Church as the Root and chief Medium Administrator and Communicator of this Grace and Glory and so as our Relative Head in the foresaid Moral and Political sense communicating those Real Benefits 3. And Christ in his Humanity is the Authorised Lord and Governour of all inferiour means and causes by which and Grace and Glory is conveyed to us as of Angels Ministers Word Sacraments changing Providences c. 4. But whether his own Humane Soul per essentiam immediatam attingentiam do operate on all holy souls and so be Physically also Vnited to them as the Sun is to the quickened plants or animals I told you before I know not yet but hope ere long to know 33. Christs Divine Nature is United to his humane in a peculiar sort as it is not to any other creature But it is not by any change of the Divine but by that peculiar possessing operation and Relation which no other created being doth partake of and which no mortal can comprehend of which I have said more elsewhere 34. All Creatures as such are United in God as the Root or first cause of Nature All Believers and Saints are United in Christ as the Head of the Church as aforesaid and in the Holy spirit as the principle of their sanctification 35. The Political Relative Union of such Saints among themselves is intelligible and sure as having One God one Head one Holy spirit But as I said before how and how far their very substance is One by an Unity analogous to Physical Continuity like the solar Light c. and how far and how they are substantially divers and how and how far the spirit of Holiness doth in a peculiar manner Unite the substances of Holy souls among themselves by Analogie to the Illuminated Air c. and how all souls and Angels are individuate and distinguished I say again is past our reach 36. Seeing Vnion is so naturally desired as Perfection by all creatures known to us it is great mordinateness and folly to fear lest death will by too near an Union end our individuation 37. And as things sensible are the first known by man in flesh and we see that among them Union destroyeth no part of their substance but a sand or Atom is the same thing in Union with others as it would be if separate or solitary and a drop of water hath as true and much existing substance in the Ocean as in its separate state and so of a particle of Air we have reason to
conclude no worse of the ingneous Element nor yet of sensitive or Intellectual spirits For 1. How far they are passive and partible being many we know not Most of the old Fathers especially the Greeks as Faustus Regiensis cited them in the book which Mammertus answered thought that God only was totally Immaterial or Incorporeal And it must not be denyed that every creature doth pati à Deo is passive as from God the first cause and many Philosophers think that all Passivity is a consequent or proof of answerable Materiality And many think that we have no true notion of substantia besides Relative as it doth subsist of it self and substare accidentibus but what is the same with Materia purissima 2. But supposing all this to be otherwise spirits being true substances of a more perfect nature than grosse bodies as they are more inclined to Union inter se so there is as little if not less danger that they should be losers by that Union than that a drop of water should be so For the perfection of the highest nature must needs be more the perfection of all the Parts Physical or intelligible than the perfection of the lowest And the noblest inclineth not to its own loss by desiring Union which to the lowest is no loss 38. It is called in the Text The Vnity of the spirit 1. As it is One species of Spiritual Grace which all the members are endowed with which is their Holiness or Gods Image on them which is called The Spirit in us because it is the immediate and excellent work of Gods spirit As the Sun is said to be in the room because it shineth there 2. As the Spirit is the efficient cause hereof 3. And because this One spirit in all the members inclineth them to Vnity even as the soul of every animal inclineth it to preserve the Unity of all its parts and to abhor wounding and separation as that which will be its pain and tendeth to its destruction by dissolution 39. The Holiness or spiritual qualification of souls which is called The Spirit is Holy or Divine Life Light and Love or the holy disposition of the souls three natural faculties Vital Power or Activity Vnderstanding and Will As all men have One species of humanity so all Saints have this One spirit 40. Though Quickning by holy Life and Illumination be parts of sanctification or this spirit yet the last part Love is the compleating perfective part and therefore is oft called Sanctification specially and by the word Spirit and Love is oft meant the same thing And when the spirit is said to be given to Believers the meaning is that upon and by believing the wonderful demonstrations of Gods Love in Christ the habit of holy Love is kindled in us 41. This holy Love which is gods Image for God is Love usually beginneth at things visible as being the nearest objects to man in flesh And as we see â—od here as in a glass so we first see the Glass before we see God in it And accordingly we first see the Goodness and Loveliness of Gods blessings 〈◊〉 us and of good people and of good words and actions But yet when we come up to the Love of God it is Hâ— that is the chiefest object in whom all the Church by Love is centred so that we thenceforth Love God for himself and all his servants and word as for his sake and impress on them And our Vnion by Love would not be perfect if it United us together only among our selves and did not Unite us all in God and our Redeemer So that the Vnity of the spirit is the Love of God in Christ and of all the faithful yea and of all men so far as God appeareth in them to which Gods spirit strongly enclineth all true believers including holy Life and Light as tending to this Vnity of spiritual Love 42. Therefore Love is not distinctly named after among the particular terms of Vnity as faith and hope are because it is meant by that word There is One spirit 43. The love and Vnity of Christians as in One Church supposeth in Nature a Love to man as man and a desire of the Vnity and concord of mankind As Christianity supposeth humanity 44. But Experience and Faith assure us that this humane Love and Vnity is wofully corrupted and much lost and that though mans soul be convinced by natural light that it is good and have a general languid inclination to it yet this is so weak uneffectual as that the principles of wrath and division prevail against it and keep the world in miserable confusion 45. It is the predominancy of the corrupt selfish inclination which is the great Enemy and destroyer of Love and Vnity 46. Christianity is so far from confining all our Love to Christians that it is not the least use of it to revive and recover our Love to Men as Men so that no men have a full and healed Love to mankind and desire of universal Vnity but believers 47. The purest and strongest Love and Vnity is universal And it is not genuine Christianity if it do not incline us to Love all men as men and all professed Christians as such and all Saints as Saints according to their various degrees of amiableness 48. Love and Vnity which is not thus universal partaketh of wrath and Sâ—hism For he that loveth but a part of men doth not love the rest and he that is Vnited but to a part whether great or small is Schismatically divided from all the rest 49. But Love to All must not be Equal to all nor our Vnity with all Equal as on the same terms or in the same degree As the Goodness of meer Humanity and the meer Profession of Christianity is less and so less amiable than is the Goodness of true sanctification so our Love and Vnity must be diversified All the members of the body must be Loved and their Unity carefully preserved But yet not Equally but the head as an head and the heart as an heart and the stomach as a stomach and all the essential parts as Essential without which it is not a humane body and all the integral parts as such but diversely according to their worth and use The eye as an eye and a tooth but as a tooth Goodness being the object of Love and Love being the life of our Vnity it varieth in degrees as Goodness varieth 50. That Love and Vnity which is sincere in kind may be mixt with lamentable wrath and Schism as all our Graces are with the contrary sin in our imperfect state Not but that all Christians have an habitual inclination to Vniversal Love and Vnity but the act may be hindred by the want of due information and by false reports and misrepresentations of our brethren which hide their amiableness and render them to such more odious than they are 51. Sincere and genuine Love and Vnity hath an Universal care of