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