_Spirit._ Sometimes it signifieth the soul, othersometime, the naturall spirits in a mans body, which are _Vinculum animæ & corporis_, and the souls vehicle: Sometimes life. See _Reduplicative_. _Soul._ When I speak of mans Soul, I understand that which _Moses_ saith was inspired into the body, (fitted out and made of earth) by God, Genes. 2. which is not that impeccable spirit that cannot sinne; but the very same that the Platonists call ψυχή, a middle essence betwixt that which they call νοῦς (and we would in the Christian language call πνεῦμα) and the life of the body which is εἴδωλον ψυχῆς, a kind of an umbratil vitalitie, that the soul imparts to the bodie in the enlivening of it: That and the body together, we Christians would call σὰρξ, and the suggestions of it, especially in its corrupt estate, φρόνημα σαρκός. And that which God inspired into _Adam_ was no more then ψυχὴ, the soul, not the spirit, though it be called נשמת חיים _Spiraculum vitæ_; is plain out of the text; because it made man but become a living soul, נפש חיה. But you will say, he was a dead soul before, and this was the spirit of life, yea the spirit of God, the life of the soul that was breathed into him. But if חיה implie such a life and spirit, you must acknowledge the same to be also in the most stupid of all living creatures, even the fishes (whose soul is but as salt to keep them from stinking, as Philo speaks) for they are said to be נשמת חיים chap. 1. v. 20. 21. See 1 Cor. chap. 15, v. 45, 46. In brief therefore, that which in Platonisme is νοῦς, is in Scripture πνεῦμα; what σὰρξ in one, τὸ θηρίον, the brute or beast in the other, ψυχὴ the same in both. _Self-reduplicative._ See _Reduplicative_. T _Tricentreitie._ Centre is put for essence, so _Tricentreitie_ must implie a trinitie of essence. See _Centre_, and _Energie_. V _Vaticinant._ The soul is said to be in a _vaticinant_ or _parturient_ condition, when she hath some kind of sense and hovering knowledge of a thing, but yet cannot distinctly and fully, and commandingly represent it to her self, cannot plainly apprehend, much lesse comprehend the matter. The phrase is borrowed of Proclus, who describing the incomprehensiblenese of God, and the desire of all things towards him, speaks thus; Ἄγνωστον γὰρ ὂν ποθεῖ τὰ ὄντα τὸ ἐφετὸν τοῦτο καὶ ἄληπτον, μήτε οῦν γνῶναι μήτε ἑλεῖν ὁ ποθεῖ, δυνάμενα, περὶ αὐτὸ πάντα χορεύει καὶ ὠδίνει μὲν αὐτὸ καὶ οἷον ἀπομαντεύεται. _Theolog. Platon. lib. 1. cap. 21._ See _Psychathan. lib. 3. cant. 3. stanz. 12. & 14._ _The Philosophers Devotion._