else, and such like needless questions, raised in after-times onely by the curiosity of divine Philosophers, or Philosophying Divines; For though Light is a glorious Creature, yet Darkness is as well a Creature as Light, and ought not therefore to be despised; for if it be not so bright, and shining as Light, yet it is a grave Matron-like Creature, and very useful: Neither is the Earth, which is inwardly dark, to be despised, because the Sun is bright. The like may be said of the soul, and of the body; for the body is very useful to the soul, how dark soever your _Author_ believes it to be; and if he had not seen light with his bodily eyes, he could never have conceived the Soul to be a Light: Wherefore your _Author_ can have no more knowledg of the divine soul then other men have, although he has had more Dreams and Visions; nay, he himself confesses, that the Soul is an Incomprehensible Light; which if so, she cannot, be perfectly known, nor confined to any certain figure; for a figure or shape belongs onely to a corporeal substance, and not to an incorporeal: and so, God being an Incomprehensible Being, is excluded from all figure, when as yet your _Author_ doth not stick to affirm, that God is of a humane figure too, as well as the humane Soul is; _For_, says he, _Since God hath been pleased to adopt the Mind alone into his own Image, it also seems to follow, that the vast and unutterable God is of a humane Figure, and that from an argument from the effect, if there be any force of arguments in this subject._ Oh! the audacious curiosity of Man! Is it not blasphemy to make the Infinite God of a frail and humane shape, and to compare the most Holy to a sinful Creature? Nay, is it not an absurdity, to confine and inclose that Incomprehensible Being in a finite figure? I dare not insist longer upon this discourse, lest I defile my thoughts with the entertaining of such a subject that derogates from the glory of the Omnipotent Creator; Wherefore, I will hasten, as much as I can, to the seat of the Soul, which, after relating several opinions, your _Author_ concludes to be the orifice of the stomack, where the Immortal Soul is involved and entertained in the radical Inn or Bride-bed of the sensitive Soul or vital Light; which part of the body is surely more honoured then all the rest: But I, for my part, cannot conceive why the Soul should not dwell in the parts of conception, as well, as in the parts of digestion, except it be to prove her a good Huswife; however, your _Author_ allows her to slide down sometimes: For, _The action of the Mind_, says he, _being imprisoned in the Body, doth always tend downwards_; but whether the Soul tend more downwards then upwards, Contemplative Persons, especially Scholars, and grave States-men, do know best; certainly, I believe, they find the soul more in their heads then in their heels, at least her operations. But, to conclude, if the Soul be pure and