4. In handling this point of the corporeity or incorporeity of Angels, we do here once for all exclude and except forth of our discourse and arguments the humane and rational Soul as not at all to be comprised in these limits, and that especially for these reasons. 1. Because the humane Soul had a peculiar kind of Creation differing from the Creation of other things, as appeareth in the words of the Text. _And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul._ Upon which the note of _Tremellius_ and _Junius_ is, _anima verò hominis spiritale quiddam est, & divinum_. 2. Because I find _Solomon_ the wisest of Men making this question: _who knoweth the spirit of man, that goeth upward: and the spirit of the beast, that goeth downward to the earth?_ 3. Because it is safer to believe the nature of the Soul to be according to the Analogy of Faith, and the concurrent opinion of the learned, than to sift such a deep question by our weak understanding and reason. So having premised these things, and left this as a general exception and caution, we shall proceed to the matter intended in this order. [Sidenote: John 4. 24.] [Sidenote: 2 Cor. 3. 17.] 1. We lay it down for a most certain and granted truth, that God simply and absolutely is only a most simple spirit, in whom there is no corporeity or composition at all, and what other things soever that are called or accounted spirits are but so in a relative and respective consideration, and not in a simple and absolute acceptation. And this is the unanimous Tenent of the Fathers, Schoolmen and all other Orthodox Divines, agreeing with the plain and clear words of the Scripture, as, _God is a spirit, and they that worship him, must worship him in spirit and in truth_. And again: _Now the Lord is that spirit, and where the spirit of the Lord is there is liberty_. Therefore we shall lay down this following proposition. 2. That Angels being created substances, are not simply and absolutely incorporeal, but if they be by any called or accounted spirits, it can but be in a relative and respective sense, but that really and truly they are corporeal. And this we shall labour to make good not only by shewing the absurdities of that opinion of their being simply spiritual, but in laying open the unintelligibility of that opinion, and by answering the most material objections. [Sidenote: _Argum. 1._]