Confusion, Commixion, or discerpsion, and may comparatively be accounted spirital and incorporeal, though really they be not so. But what shall we say to that wonderful body, Image or _Idolum_ of our selves, and other things that we behold in a mirrour or looking-glass? must this be a meer nothing, or an absolute incorporeal thing? surely not. For it is as really a body as any in the Universe, though of the greatest purity and fineness of any that we know; and how near it approaches to the nature of spirit, is very difficult (if not impossible) to determine; for if it did exist when the body or subject from whence it floweth were removed, it might rationally be taken for a Spirit, and with far more probable ground than many things else that have been vainly supposed to be Spirits. And that these visible shapes of things, and this Image in the glass, are not meerly imaginary nothings, but Corporeal Figures and steams, is most manifest, because they vanish when the body or subject is removed, because that _nullius entis nulla est operatio, & Incorporeum non incurrit in sensus_, and because they would pass through the glass, but only for the foil or _Bractea_ laid on the otherside, by which the Image is reflected. So that if we have bodies of so great purity, and near approach unto the nature of spirit, we cannot tell where spirit must begin, because we know not where the purest bodies end. [Sidenote: _Argum. 3._] [Sidenote: The Immortal. of the Soul. _Axiom._ 2. _p._ 6.] [Sidenote: _De natura substant. Energetic._ _c._ 27. _p._ 379.]