coalesce, and by coition unite themselves; yet we may therefore rationally conclude, that corporeity, _quatenus_ such, doth not at all take away immortality _à parte post_, because bodies as well as spirits may be kept in immortality by the conservative concourse of Divine Power, and so the objection utterly falls to the ground. [Sidenote: _Object. 2._] [Sidenote: Psal. 104. 4.] [Sidenote: Heb. 1. 7.] 2. There is only another argument that the persons of the other opinion have urged, such as _Aquinas_, and the rest of the Scholastick rabble, to wit, the Text in the Psalm, which is this: _Who maketh his Angels spirits: his ministers a flaming fire_. From whence they would positively conclude that they are spirits, and absolutely incorporeal; but fail of their purpose for these clear reasons. 1. The Text there cannot be rationally understood of their creation, or of their creaturely nature, but of their offices and administrations, because the word used there is not from ‏בָּרָא‎ to create, or form forth of nothing, but from ‏עָשָא‎ _fecit_, that is by ordering them in their offices and ministrations. And again the word ‏רוּחַ‎ doth not alwaies or of necessity signifie an incorporeal thing but that which is a body, as the winds, and so doth _Luther_ and diverse others render it, and it is commonly attributed to beasts as well as Men, as in that of _Solomon_, _Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?_ Where the word spirit, which is all one in the Hebrew, is attributed to beasts as well as to men, but no man (I suppose) will believe that the spirit of a beast is simply incorporeal, and therefore by the word spirit in the Psalm cannot necessarily be understood a simple incorporeal substance, and therefore the consequence is not necessary. [Sidenote: _Metaphys._ _l._ 2. _c._ 4. _p._ 222.] [Sidenote: _Vid. August._] [Sidenote: _Tom._ 2. _l. de spir. & an._ _c._ 8.]