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. XXV. _MADAM,_ Reason and Intellect are two different things to your _Author_;[1] for _Intellect_, says he, _doth properly belong to the Immortal Soul, as being a Formal Light, and the very substance of the Soul it self, wherein the Image of God onely consists; But Reason is an uncertain, frail faculty of the Mortal Soul, and doth in no ways belong, nor has any communion with the Intellect of the Mind._ Which seems to me, as if your _Author_ did make some difference between the Divine, and the Natural Soul in Man, although he doth not plainly declare it in the same Terms; for that which I name the Divine Soul, is to him the Immortal Mind, Intellect, or Understanding, and the Seat of the Image of God; but the Natural Soul he calls the Frail, Mortal, and Rational Soul; and as Understanding is the Essence of the Immortal, so Reason is to him the Essence of the Mortal Soul; which Reason he attributes not only to Man, but also to Brutes: For _Reason and Discourse_, says he, _do not obscurely flourish and grow in brute Beasts, for an aged Fox is more crafty then a younger one by rational discourse_; and again, _That the Rational Part of the Soul doth belong to brutes, is without doubt_: Wherein he rightly dissents from those, which onely do attribute a sensitive Soul to brutes; and Reason to none but Man, whom therefore they call a Rational Creature, and by this Rational Faculty do distinguish him from the rest of Animals. And thus I perceive the difference betwixt your _Authors_ opinion, and theirs, is, That other Philosophers commonly do make the Rational soul, to be partly that which I call the supernatural and divine Soul, as onely belonging to man, and bearing the Image of God, not acknowledging any other Natural, but a Sensitive soul in the rest of Animals, and a Vegetative soul in Vegetables; and these three souls, or faculties, operations, or degrees, (call them what you will, for we shall not fall out about names,) concurr and joyn together in Man; but the rest of all Creatures, are void and destitute of Life, as well as of