A26976:310
Of the immortality of mans soul, and the nature of it and other spirits.…
Of the immortality of mans soul, and the nature of it and other spirits. Two discourses, one in a letter to an unknown doubter, the other in a reply to Dr. Henry Moore's Animadversions on a private letter to him, which he published in his second edition of Mr. Joseph Glanvil's Sadducismus triumphatus, or, History of apparitions by Richard Baxter.
London: printed for B. Simons, 1682
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But what if fire should differ from air materially, but in degree of subtlety and purity, or sensitive Souls from igneous, and mental from sensitive, but in higher degrees of purity of matter; Is it not the form that maketh the specific difference? Air hath not the igneous Virtue of Motion, ••umination, and Calefaction; nor ig••s, the sensitive Virtues, nor mere sensitives the rational Virtues aforesaid. For•• dat esse & nomen. This maketh not mere gradual difference, but a speci••.
But what if fire should differ from air materially, but in degree of subtilty and purity, or sensitive Souls from igneous, and mental from sensitive, but in higher degrees of purity of matter; Is it not the form that maketh the specifick difference? Air hath not the igneous Virtue of Motion, ••umination, and Calefaction; nor ig••s, the sensitive Virtues, nor meer sensi••ves the rational Virtues aforesaid. For•• dat esse & nomen. This maketh not •meer gradual difference, but a speci••.
There is in Compounds matter, and materiae dispositio receptiva, & forma. There is somewhat answerable […] spiritual uncompounded Beings. There is substantia, and substantiae dispositio, & forma. These are but intellectually distinct, and not […], and are but inadequate conceptions of one thing. That substantia is conceptus fundamentalis, is confessed. Some make penetr••bility and indivisibility, substantiae concep••• dispositi••. But the Virtus vitalis activa, intol• […], volitiva, in one, is the conceptus formatis.