ordinarily we call the Body, be also it self a Corporeal Substance, or whether it be Incorporeal. If you say that it is a Corporeal Substance, you can understand no other then Matter more subtile and tenuious then the Animal Spirits themselves, mingled with them and dispersed through the vessels and porosities of the Body; for there can be no Penetration of Dimensions. But I need no new Arguments to confute this fond conceit, for what I said of the Animal Spirits before, is applicable with all ease and fitness to this present case. And let it be sufficient that I advertise you so much, and so be excused from the repeating of the same things over again.
11. It remains therefore that we conclude. That that which impresses Spontaneous Motion upon the Body, or more immediately upon the Animal Spirits, that which imagines, remembers and reasons, is an Immaterial Substance distinct from the Body, which uses the Animal Spirits and the Brains for instruments in such and such Operations. And thus we have found a Spirit in a proper Notion and signification that has apparently these Faculties in it, it can both understand, and move Corporeal Matter.
12. And now the prize that we have wonne will prove for our design of very great Consequence: For it is obvious here to observe, that the Soul of man is as it were ἄγαλμα θεοῦ, a compendious Statue of the Deity; her substance is a solid Effigies of God. And therefore as with ease we consider the Substance and Motion of the vast Heavens on a little Sphere or Globe, so we may with like facility contemplate the nature of the Almighty in this little meddal of God, the Soul of Man, enlarging to infinity what we observe in our selves when we transferre it unto God; as we do imagine those Circles which we view on the Globe to be vastly bigger while we fancy them as described in the Heavens.
13. Wherefore we being assured of this. That there is a Spiritual Substance in our selves in which both these Properties do reside, viz. of Understandings and of moving Corpereall Matter; let us but enlarge our minds so as to conceive as well as we can of a Spiritual Substance that is able to move and actuate all Matter whatsoever never so farre extended, and after what way and manner soever it please, and that it has not the Knowledge only of this or that particular thing, but a distinct and plenary Cognoscence of all things; and we have indeed a very competent apprehension of the Nature of the Eternall and Invisible God, who, like the Soul of Man, does not indeed fall under Sense, but does every where operate so, that his presence is easily to be gathered from what is discovered by our outward Senses.
