_MADAM,_
Your _Author_ relates,[1] how by some the _Immortal Soul is divided
into two distinct parts; the Inferior or more outward, which by a
peculiar name is called the Soul, and the other the Superior, the
more inward, the which is called the bottom of the Soul or Spirit, in
which Part the Image of God is specially contained; unto which is no
access for the Devil, because there is the Kingdom of God_: and each
part has distinct Acts, Proprieties, and Faculties. Truly, _Madam_, I
wonder, how some men dare discourse so boldly of the Soul, without any
ground either of Scripture or Reason, nay, with such contradiction to
themselves, or their own opinions; For how can that be severed into
parts, which in its nature is Individable? and how can the Image of
God concern but one Part of the Soul, and not the other? Certainly,
if the Soul is the Image of God, it is his Image wholly, and not
partially, or in parts. But your _Author_ has other as strange and
odd opinions as these, some whereof I have mentioned in my former
Letters, the Souls being a Light, her Figure, her Residence, and many
the like: Amongst the rest, there is one thing which your _Author_
frequently makes mention of;[2] I know not what to call it, whether
a thing, or a being, or no-thing; for it is neither of them; not a
substance, nor an accident; neither a body, nor a spirit; and this
Monster (for I think this is its proper name, since none other will
fit it) is the Lacquey of the Soul, to run upon all errands; for the
Soul sitting in her Princely Throne or Residence, which is the orifice
of the stomack, cannot be every where her self; neither is it fit she
should, as being a disgrace to her, to perform all offices her self
for want of servants, therefore she sends out this most faithful and
trusty officer, (your _Author_ calls him _Ideal Entity_) who being
prepared for his journey, readily performs all her commands, as being
not tied up to no commands of places, times or dimensions, especially
in Women with Child he operates most powerfully; for sometime he
printed a Cherry on a Child, by a strong Idea of the Mother; but this
Ideal Entity or servant of the Soul, hath troubled my brain more, then
his Mistress the Soul her self; for I could not, nor cannot as yet
conceive, how he might be able to be the Jack of all offices, and do
Journies and travel from one part of the body to another, being no body
nor substance himself, nor tyed to any place, time, and dimension,
and therefore I will leave him. Your _Author_ also speaks much of the
Inward and Outward Man; but since that belongs to Divinity, I will
declare nothing of it; onely this I say, that, in my opinion, the
Inward and Outward man do not make a double Creature, neither properly,
nor improperly; properly, as to make two different men; improperly, as
we use to call that man double, whose heart doth not agree with his
words. But by the Outward man I understand the sinful actions of flesh
and blood, and by the Inward man the reformed actions of the Spirit,
according to the Word of God; and therefore the Outward and Inward
man make but one Man. Concerning the Natural Soul, your _Author_[3]
speaks of her more to her disgrace then to her honor; for he scorns to
call her a substance, neither doth he call her the Rational Soul, but
he calls her the Sensitive Soul, and makes the Divine Soul to be the
Rational Natural Soul, and the cause of all natural actions; for he
being a Divine Philosopher, mixes Divine and Natural things together:
But of the Frail, Mortal, Sensitive Soul, as he names her, which is
onely the sensitive Life, his opinions are, that she is neither a
substance, nor an accident, but a Neutral Creature, and a Vital Light,
which hath not its like in the whole World, but the light of a Candle;
for it is extinguished, and goes out like the flame of a Candle; it is
locally present, and entertained in a place, and yet not comprehended
in a place. Nevertheless, although this sensitive soul is no substance,
yet it has the honor to be the Inn or Lodging-place of the Immortal
Soul or Mind; and these two souls being both lights, do pierce each
other; but the Mortal soul blunts the Immortal soul with its cogitation
of the corruption of _Adam_. These opinions, _Madam_, I confess really,
I do not know what to make of them; for I cannot imagine, how this
Mortal soul, being no substance, can contain the Immortal soul, which
is a substance; nor how they can pierce each other, and the Mortal
soul being substanceless, get the better over an Immortal substance,
and vitiate, corrupt, and infect it; neither can I conceive, how that,
which in a manner is nothing already, can be made less and annihilated.
Wherefore, my opinion is, that the Natural Soul, Life, and Body, are
all substantial parts of Infinite Nature, not subsisting by themselves
each apart, but inseparably united and co-mixed both in their actions
and substances; for not any thing can and doth subsist of it self in
Nature, but God alone; and things supernatural may, for ought I know:
'Tis true, there are several Degrees, several particular Natures,
several Actions or Motions, and several Parts in Nature, but none
subsists single, and by it self, without reference to the whole, and to
one another. Your _Author_ says, the Vital Spirit sits in the Throne
of the Outward man as Vice Roy of the Soul, and acts by Commission of
the Soul; but it is impossible, that one single part should be King
of the whole Creature, since Rational and sensitive Matter is divided
into so many parts, which have equal power and force of action in their
turns and severall imployments; for though Nature is a Monarchess over
all her Creatures, yet in every particular Creature is a Republick,
and not a Monarchy; for no part of any Creature has a sole supreme
Power over the rest. Moreover, your _Author_[4] says, That an _Angel
is not a Light himself, nor has an Internal Light, natural and proper
to himself, but is the Glass of an uncreated Light_: Which, to my
apprehension, seems to affirm, That Angels are the Looking-glasses
of God; a pretty Poetical Fancy, but not grounded on the Scripture:
for the Scripture doth not express any such thing of them, but onely
that they are[5] _Ministring Spirits sent forth to minister for them
who shall be heirs of Salvation_: Which, I think, is enough for us to
know here, and leave the rest until we come to enjoy their company in
Heaven. But it is not to be admired, that those, which pretend to know
the Nature and Secrets of God, should not have likewise knowledg of
Supernatural Creatures; In which conceit I leave them, and rest,
Madam,
_Your real and faithful_
_Friend and Servant._
[1] _Ch._ Of the Image of the Soul.
[2] _Ch._ Of the Magnetick cure of wounds.
[3] Of the seat of the Soul.
[4] _Ch._ Of the Image of the Mind.
[5] _Heb._ 11. 14.