suddenly extinguished Scripturall grounds are these The creation of Adam and Eve God's breathing into their face the breath of life is a Argu. 1 good probable argument at least If it be objected that this proves nothing because it was necessary that the soules of Adam and Eve should be by creation when there was nothing pre-existent whereby they might be naturally propagated Answer may be made that if any thing material had necessarily been required to the being of the soul of a man as to the souls of brutes then as the soules of other creatures were concreated in and with the matter of which they were made in the like manner in all reason should God have dealt with the soules of men but we finde it otherwise after the body was made and the matter prepared then the soul is infused The soul of Jesus Christ was created Arg. 2 and he was in all things like unto us sin onely excepted If it be objected that this was extraordinary that Christ might not be tainted with sin We may answer Non magis difficile erat Spiritui sancto semen Josephi quám virginis ab omni vitio purgare c. I suppose Christ was borne after an extraordinary way rather upon the account of the malediction that was pronounced against our first parents in case of eating the forbidden fruit that in the day they did eat thereof they should die the death Then upon the account of generation Ecclesiastes 12.7 Then shall the dust returne Argu. 3 to the earth whence it was and the spirit shall returne unto God who gave it where you have the essentiall parts of man his body and his soul compared one with another The body that was compacted of dust and it returnes to the dust from whence it was the soul created by God and that returnes to God that gave it When the Spirit of God speakes of the body he makes mention of the materiall cause but when of the soul onely of the efficient and the word gave it is empâ—haticall and spoken by way of eminency for God gave the body as well as the soule Heb. 11.9 Furthermore we have had fathers of our flesh which corrected us and we Argu. 4 gave them reverence shall we not much rather be in subjection to the Father of spirits It appeares by the Antithesis the Spirit of God makes between fathers of flesh and Father of spirits that we receive our body from our parents but our soul from God he is the Father of spirits Now marke how the Apostle argues If to those from whom we receive our worser part we give reverence haw much rather should we be in subjection to the Father of spirits It is worthy our consideration that God by a peculiar title is called the Father of spirits and herein he is opposed to the fathers of the flesh Now if the soul be by traduction those that are the fathers of the flesh would also be the fathers of the spirits neither would God by this title be distinguished from others The Objections made against this assertion are such as these Gen. 2. 2. On the seventh day God ended his worke which he had made and he rested on Obje 1 the seventh day from all his work which he had made This Scripture must be understood of the workes of creation therefore the soules of men and women are not now created God after the sixth day ceased from the Resp creation of new species not from the creation of new individuals Now the rationall soules that are now created by God non specie sed numero differunt differ not in kinde but in number from the soule of Adam which was at first created Though God ceased from the work of creation in regard of species yet not in regard of individuals Gen. 46.26 All the soules that came with Obje 2 Jacob into Egypt which came out of his loynes besides Jacobs sons wives all the soules were threescore and six soules coming out of Jacobs loines is the same with this that the soul of man is by generation The soul here is put by a synecdoche for Resp the totum compositum for the whole man Now though the soul may not be said to be generated yet the totum compositum or the man may as hereafter shall be demonstrated If the soul of man be not produced by generation then man is in a worse condition Obje 3 then a plant or a brute which can and do beget soules suitable to their kinde viz. animam vegetativam sensitivam Man is in a better condition then a brute even in regard of generation because by Resp that very act Nobilissima forma unitur cum materia That which is urged advances the condition of man and not lowers or debases it we may observe the lesse use God makes of second causes in the carrying on of any work the more excellent that work is viz. Adam and Eve exceeded their posterity in soul and bodily perfections the body of Christ that was formed in an extraordinary way by the Spirit of God was of a finer make and a more excellent composure then the body of any man or woman in the world and this may be the reason which made his torments on the cross exquisitely painfull It is true we read of some that were rolled in barrells stuck with nayles and of others whose flesh was plucked off with hot iron pinchers and of others that have been broyled on a Gridiron their deaths might be more harsh and severe in themselves considered then the death of Christ and yet Christ might suffer as much or more bodily paine then they According to the rules of Philosophy we say That the nature and quality and measure of paines must be taken not so much from the force or violence of the agent as from the condition and temper of the patient the fire hath not the same operation upon Gold as it hath upon Lead The lead suffers a great deale more from the fire then the gold If a man should deale blowes with an even hand on a sound body and on a sickly crazy body their pain would be unequal though the blowes were equall now to our purpose without question the body of Christ was soft and tender Aristotle hath this rule Quò complexio nobilior mensque dexterior eò mollior ac tenerior solet esie caro The more noble the complexion and the more dextrous the mind the more soft and tender the body The body of Christ was of a most excellent temperament Quae fiunt per miraculum excellentiora sunt quám quae fiunt per naturam Those things that are done by miracle are more excellent then those things that are done by naturall causes viz. the wine that Christ made at a marriage in Cana of Galilee and the body of Christ If God creates the soul of all those that are Object begotten then he concurres with whoremongers and adulterers in the act of generation Nam fornicariis
may be Object expounded thus God did actually purpose to sanctifie it after the giving of the Law If to sanctifie the seventh day be only Resp to purpose to sanctifie it then the Sabbath was no more sanctified since the creation then ab aeterno for then God purposed it should be sanctified c. For the further clearing of this truth I shall give you the Arguments of some learned persons why they conceive that the Sabbath was not instituted till the giving of the Law on mount Sinai Adam in innocency should not have Arg. 1 needed a Sabbath not his soul for every day was a Sabbath to that nor his body because his body was not then subject to wearinesse neither could it be appointed for the ease of servants because then no such thing as servitude in the world The Sabbath was instituted not for Resp 1 common rest or rest from natural wearinesse principally but for holy rest that the soul might have more immediate communion with God Returne to thy rest O my soule saith the Psalmist The rest of the soule is not a ceasing from all operation for that cannot stand with the nature of a spirit hence the soul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an act because it is still in action a spirit cannot be and not act but when the soule centers on God then it is said to rest Bodies rest in their proper places and souls rest in the enjoying of their proper objects Now Adam in innocency thogh his body was not subject to wearinesse might stand in need of such a rest as this is Adam was to serve God in a particular calling God took the man put him into the garden of Eden that he might dresse it keep Gen. 2. 5. it now Luther professeth It followes from hence saith he that if Adam had stood in his innocency yet he should have kept the seventh day holy viz. on that day he should have taught his children what was the Word of God wherein his worship did consist and wholly have sequestred himself to his service on other days he should have dressed and kept the garden though every day was to be spent in holinesse mediately in seeing God in the creatures and meeting with God in his labour yet it was not unsuitable for that estate to have one day in the week for more immediate and special converse with God and though it was no paine to him to dresse the garden yet this must needs take up his thoughts while he was about it The Saints and Angels in Heaven have Object had no set Sabbath and why man in innocency The state of innocency on earth should Resp not have been in all things alike to the state of glory in heaven and particularly in this there should have been marriage dressing of the garden day and night in Paradise but no such thing in Heaven We do not read that there was any other Arg. 2 positive precept or law given to our first parents in the state of innocency but only this that they should not eat of the forbidden fruit Now the command of God for the observation of the Sabbath is a positive command and that appears because although the worship of God do belong to the Law natural viz. founded in the Law of nature yet the circumstance of time when God in an especial manner is to be worshipped that we should keep an holy rest unto the Lord every seventh day this is a positive precept and was never determined by the Law of nature That Adam had from the creation at Resp least that which amounted to a positive Law for the observance of the Sabbath is plaine It is said God sanctified the seventh day Now though this word is variously taken in the Scripture yet in this place the seventh day must be said to be sanctified one of these two wayes Either by infusion of holinesse or sanctification into it now the circumstance of a seventh day is not capable of sanctification in this sense only rational creatures Angels and men may be said thus to be sanctified By separation of it from common use and dedication of it to an holy use as the Temple and Tabernacle were which had no inherent holinesse in them Now if the Sabbath were thus sanctified it must either be for the use of God or man either God must impose upon himself the observation of every seventh day to keep it holy which is absurd or else it was dedicated and consecrated for mans sake and use and if so man had that which amounted to a positive Law for the observation of the Sabbath When Moses makes repetition of the Arg. 3 Law of God Deut. 5. 15. he laies downe this as a ground of the observation of the seventh day as a Sabbath the deliverance of Israel out of Egypt therefore the Sabbath was not instituted from the creation This that is urged is placed by God by Resp way of preface and motive as an argument for the observation of all the Commandments yet who will say that none of them were in force till the deliverance of Israel out of Egypt This was one reason why the Sabbath Resp 2 should be sanctified but not the only reason therefore Exod. 20. 6. the reason that is rendered there why the seventh day is the Sabbath is this for in six dayes the Lord made heaven and earth c. The Jewes were to observe the Sabbath not only upon the ground of its first institution but upon reasons proper and peculiar to that Nation It is likely their deliverance out of Egypt was on the Sabbath day and therefore urged by Moses as a ground of their observation of it We finde not any expresse mention Arg. 4 that the Patriarchs before Moses time did sanctifie a Sabbath We may as well argue it was not kept Resp all the time of the Judges and Samuel because no expresse mention made in those Books of any such thing No doubt but they observed it because Object it was published on mount Sinai The like may we say of the Patriarchs Resp 1 before the promulgation of the Law on mount Sinai because it was sanctified from the Creation Abraham is commended for keeping Gods Commandments and the Sabbath is one of Gen. 26.5 them We may as well argue that the Patriarchs for two thousand five hundred yeares together observed not any day at all for the worship and service of God for there is in Scripture as much mention of a Sabbath as any other day yea It is plaine in the Scripture that the Jewes did keep the Sabbath before the Law was given This is that which the Lord hath said To morrow is the rest of the holy Exo 16.23 Sabhath unto the Lord c. I might adde that it is not improbable but the sacrifices of Cain and Abel were upon the Sabbath-day the usual stated time for such services If a time had not beene set apart even in Adams
and then we must affirme corpore infici posse spiritum which is an absurdity for 1. Though the truth of this axiome be taken for granted that Corpus non potest agere in spiritum yet I conceive we may demurre to it For though it should be assented unto that this could not be done by the power of nature yet it may be done by the efficacy and power of divine ordination Especially if we consider what a strict union there is between the soul and the body and that according to the various disposition and affecton of the body the soul also is variously affected and disposed We finde by experience that children resemble their parents not onely in their countenance and the outward lineaments of their body but in their manners and inward habiliments of their mind We finde that the soul in a great measure followes the temper of the body and that the spirits humors organs of the body being vitiated and disordered there followes upon this frenzy Melancholy passion and the like The Learned say Potentia materiae est duplex 1. Naturalis quae educibilis est in actum vi alicujus agentis naturalis There is a naturall power in that which that materiall or corporeall which is educible into act by vertue of a naturall agent that is to say wood hath a naturall power to receive heat viz. vi naturalis agentis scilicet ignis 2. Obedientialis an obediential power which is educible into act by vertue of a superior agent this wood or stone hath an obediential power to be formed into astatue for this is not effected by a natural agent which doth necessariò agere but by vertue of an Artist such a power also hath the soul to receive spiritual gifts the supernatural gifts of the Spirit as faith hope c. We say the work of conversion is possibile naturae though impossibile naturâ possible to nature though impossible to be wrought by a natural power Obediential power of a subject to receive a new form puts not any causall power in the thing or matter to be changed all such power is without viz. in the efficient there is onely a power of reception in the thing or matter not a power of causality Now we may take into consideration whether vi superioris agentis corpus may not agere in spiritum To this I might adde the consideration of the fire of hell which for ought I can learne may be material and yet can tâ—rment spirits as calor naturalis hath two properties 1. Calefacere to make warme and this it acts of it selfe 2. Alimentum in debitas partes distribuere To convey nourishment into the severall parts of the body and this it acts as an instrument of the soule so Hel-fire may be considered in its selfe and so it burnes bodies or as an instrument of divine wrath and so it torments spirits 2. Be it granted that the soule is created pure by God and that it cannot be tainted by the body yet it may be polluted ratione suppositi by Gods ordination and appointment as it is the soul of a man son and heir of corrupt Adam If you aske me Supposing this be taken for granted that we are defiled upon the account of divine ordination as a punishment inflicted by God on man for his apostasie by what instrument or second cause this is effected or brought to passe I answer that as there is nothing more secret then the forming of the child in the wombe the union of the soul with the body and the manner how it is united thereunto so this also must needs be a secret by he mediation of what instrument or second cause man comes to be defiled There are also other Objections urged against the doctrine of the creation of the soul It seems not to suit with the justice and Obj. 2 goodnesse of God to shut up a pure and innocent soul into a stincking prison and to thrust it as it were into abridewell that it might be corrupted there The consequence is to be deny'd for he Resp 1 may be said to act unjustly that acts contrary to what he is bound to do according to principles of justice but God is not bound to infuse the soules of the sonnes of Adam who sinned in Adam and merited thereby eternall death into pure bodies But rather the contrary according to the curse In the day thou eatest thereof thou shalt dye the death We say that God doth infuse a pure soul into an impure body as the phrase may vulgarly be taken for that would imply that our souls before they were united to our bodies were pure which suits not with our principles formerly mentioned Causa causae est etiam causa causatâ— Obj. 3 The cause of the cause is also the cause of that which is caused by that cause viz. if God be the cause of the union of the soul with the body therefore he is the cause of that sinne that is occasioned by that union This rule is to be understood de causis Resp perse not de causis per accidens viz. God is the cause of his divine Law the Law is the cause of sinne per accidens as the Apostle I was alive without the Law once but when the Commandment came sin revived and I Rom. 8.9 died Yet no man will from thence conclude that God was the cause of sin How can Originall sin be propagated Obj. 4 and not the soul Non potest accidens traduci sine subjecto Accidents do frequently transire à subjecto Resp 1 in subjectum non transeunte subjecto as for instance heresie is propaged in these dayes and derived from one to another but so is not the soul which is the subject of these errours The same numericall accident cannot transire à subjecto in subjectum but so may the same in kind as appeares in the former instance Quest 5. vers 4. According to what space of time the yeares of the Patriarchs were measured The great age of the Patriarchs hath Resp enclined some to believe that their yeares did not containe the same space of time with those after the flood and with ours to this day Indeed we read of two periods of time especially by the ancients called yeares 1. There was annus solaris or that which they called their solar yeare which was the same with ours and contained 12. moneths Now this yeare was called solaris because it was measured by the Suns passing through the Zodiack 2. There was annus lunaris or that which they call their lunar yeares the same with our moneth or thereabouts now this was called Lunaris because it is measured by the Moons passing through the Zodiack Some think that the yeares of the Patriarchs were Lunar yeares The dayes of Adam were eight hundred yeares that is say Gen. 5.4 they eight hundred moneths c. Now this cannot in any case be allowed for these reasons 1. Enoch begat children at 65. yeares
dayes for Divine service how improbable is it that Cain and Abel should concurre at the same time in bringing their offerings unto the Lord and if not at the same time how could Cain discerne that Abels offering was respected and accepted of God when his was Gen. 4.3 not and besides it is said In processe of time it came to passe that Cain brought of the fruit of the ground an offering unto the Lord. In the processe of time or at the end of days as it is in the margin of your Bibles and as the original will bear it viz. on the Sabbath-day when there is an end of the dayes of the week and they begin again I might adde that it is not improbable but that Noah and his family kept the Sabbath in the Ark for it is said that he stayed Gen. 8. 10 12. other seven dayes and sent forth the Dove out of the Ark and verse 12. He stayed other seven dayes and sent forth the Dove why did Noah this on the seventh day It was likely that then Noah and his family were at prayer and engaged in the worship and service of God and at such times it is good to make experiments of Gods fatherly care of us and providence over us Quest. 3. verse 4. In the first Chapter it is said that God made the heavens and the earth in six dayes and in this verse it is said These are the generations of the heaven and the earth in the day that the Lord God made the earth and the heavens From this place some would gather that Resp 1 all the world was made in one day and that Moses doth divide the creation into six dayes propter captum that it might be the better understood Others conceive that Moses relates to that first matter or substance of which all things were created now this was made in one day Others think with whom I close that Moses doth not speak strictly here but indefinitely in the day the Lord made the earth that is to say in the time the Lord made the earth so it is taken in other places of Scripture To day if you will hear Psal 95.7 his voice c. Quest. 4. verse 5. How God could be said to create every plant of the field before it was in the earth Either the meaning is that they were Resp 1 created potentialiter in the first masse and so created before they were in the earth Or else the meaning is this God created every plant of the field before it was in the earth viz. there was not a plant in the earth before God created it Quest 5. verse 7. It is said God formed man of the dust of the earth How can man be said to be made of dust or earth when he is made of the four elements earth fire aire water Moses saies God formed man of the dust Resp 1 of the earth but not only of the dust of the earth Moses loquitur de terra ut de causa partiali non totali Moses speaks of the dust but as part of that matter of which man was made But he expresses the one and therefore Object by consequence denies the other This is just as if a man by calling one his Resp fathers sonne should deny him to be his mothers Quest 6. verse 7. Why doth the Lord speak distinctly in this verse concerning mans body and soul We shall finde God speaks of other creatures in the bulk body and soul together Let the waters bring forth abandantly the moving creature that hath life and so verse Gen. 1. 20 24 24. Let the earth bring forth the living creature after his kinde c. To note the spirituality and immateriality Resp 1 of the soul the soul of man non educitur ex potentiâ materiae as the Learned phrase it but the body was made of one kind of substance and the soul of another for Consider 1. The condition and nature of its object speaks this truth Seneca could say Hoc habet argumentum anima suae divinitatis quòd illam divina delectant This argument of its spirituality hath the soul of man in its own essence that it is delighted with things divine and spiritual If the soul were material we could not reach to the knowledge of any thing but that which is material and we might as well see Angels with our eyes as understand them with our mindes We say Receptio fit per modum recipientis you cannot fill a chest with vertue 2. It s independence on the body it is able of it self to performe its own actions without the help and concurrence of the outward man It seeth when the eys beshut and sometimes seeth not when the eyes be open It travelleth while the body resteth resteth when the body travelleth Rev. 1. 10. When John saw his glorious revelation he is said to be in the spirit when Paul had his revelations and saw things unutterable he knew not whether he were in the body or out of the body for beleevers to know that there are laid up for the Saints such joyes which eye hath not seene nor eare heard what is this but to leave sense behinde us and out-run our bodies 3. Time that wears out all corporeal things addes perfection to the souls and understandings of men old men who have the weakest bodies have the most lively and vigorous souls yea we may observe that men who have the most admirable soul-accomplishments have usually the weakest bodies and are not of the longest lives 'T is a remarkable passage that of Saint John to Gaius I wish saith he that thy body prospered even as thy soul prospers Here is a clear text against the Atheists of these dayes that question whether there be a soul or not the truth is a man cannot doubt of it without it as a man cannot prove Logick to be unnecessary but by Logick as a man cannot say he is dumb without speaking Quest 7. verse 7. In what sense these words are to be understood He breathed into his face the breath of life for the Manichees from hence held that the soul was part of Gods Essence as the breath is part of a mans substance It is true in mans breath there is part of Resp his substance but these words are not spoken of God properly but metaphorically if Moses should have said Jehovah by the power of his Spirit without making use of any elementary matter breathed into man a vital soul An horrid blasphemy to think the Essence of God should be subject to change ignorance sinne c. as the soul is Quest. 8. verse 7. Why is God said to breath into his nostrils or face the breath of life rather then into any other part of the body Because the operations of the soul discover themselves in no part of the body Resp 1 more then in the face hence a living man is usually pictured smiling or reading c. And besides the face and head
delivered by a man is called the voice of God Samuel also said unto Saul The Lord sent me to anoint 1 Sa. 15.1 thee to be King over his people now therefore hearken thou unto the voice of the words of the Lord. The Learned conceive that the voice of God in this place is not to be taken for a sound or a noyse but for an articulate voice but now whether this voice was formed in the aire As at the time of the Baptisme and transfiguration of our Saviour or whether it was formed in some body God at that time assuming the visible shape of a man is not very cleare yet the latter seems to be probable 1. He deals with man by way of judiciall processe as a man first he calls him to an account for the crime he had committed and then pronounces sentence against him 2. Ye read of the Lord God walking in the garden which seems as it were to point toward this opinion Quest. 21. verse 8. 'T is said They heard the voice of the Lord God walking in the garden and yet it is said in Jeremiah that the Lord filleth heaven and earth Jer. 23.24 The Divine essence fills heaven and Resp earth and yet that visible forme whereby God manifests his presence may be circumscribed to a place and so it was in this Case Quest 22. verse 8. It is said they hid themselves from the presence of the Lord and yet the Psalmist Ps 139.7 8. sayes Whither shall I go from thy spirit or whither shall I flee from thy presence c. 'T is true we cannot hide our selves from Gods presence yet we may from that visible Resp forme that God appears in for the present and possibly this may be the meaning in this place c. In vaine doth the sinner endeavour to run away from God and the terrours of Conscience This is just as if the wounded Deere should go about to run from the deadly Arrow that sticks in his side this is like the fish which swimmeth to the length of the Line with the Hooke in its mouth The best way to run from God is to run to God viz. from his wrath to his mercy To close and get in avoids the blow when a storme arises the Mariner puts forth to sea Quest 23. verse 9. God calls man Adam where art thou and yet in Jeremiah Mine eyes are upon all their wayes neither is there iniquity hid Jer. 16.17 from mine eyes Non interogat ut ipse sciat sed ut hominem Resp 1 scire et agnoscere faciat God doth not propound this question to Adam that he might know but that man might know that he did know Non est vox ignorantis sed ad judicium citantis It is not the voice of one that desired to be informed but of a Judge calling man to an account for the transgression of the Command Quest 24. verse 9. Why doth not God call Eve by her name as well as Adam they having both sinned Some say to note it concernes the husband Resp to take heed not onely of what is done by himselfe but also by his wife or family he may be called to an account for it Quest 25. vers 10. It is said I heard thy voice in the garden and I was afraid did not Adam feare God before Yes but he feared him before with a Resp sonne-like filial feare now with a base unworthy servile feare He feared him before because of his goodnesse now he fears him because of his vengeance so when the image of God is repaired The people of God have not a slavish wiredrawen and compelled affection towards God but their affections freely melt and drop towards God as the honey drops out of the Comb feare and love must be mixed and tempered together indeed they do not well asunder as if a man would make the most perfect beautifull colour he would temper the purest white and the fairest red together such is that for which the spouse giveth her beloved the Commendation that he was candidus et rubicundus white and ruddy feare without love would set us in the forlorne hope and precipitate us into despaire and love without fear would make us wanton and secure therefore there is not onely magnitude but pulchritude in God he is not onely great to cause us to feare him but he is good to cause us to love him Quest 26. verse 12. The man said The woman whom thou gavest to be with me she gave me of the Tree and I did eat And yet the Apostle saith 1 Tim. 2. 14. That Adam was not deceived but the woman The Apostle may speake of the manner Resp 1 of the seduction of our first parents Adam was not deceived viz. by the Serpent but the woman The Serpent deceived Eve but Eve could not in propriety of speech be said to deceive Adam for that person may be said properly to deceive who perswades to something false and injurious animo fallendi with an intention to wrong another and in this sense the Serpent may be said to deceive Eve But Eve had no thoughts of over-reaching her husband therefore Adam was not deceived but the woman Quest 27. vâ—rse 14. Why the Serpent was not examined by God as well as the man or woman The examination of the man and woman Resp was in order to their repentance and so by Consequence in order to their salvation but God would shew no mercy to the Serpent Quest 28. verse 14. Upon whom this curse was pronounced upon the Serpent or Satan or Satan and the Serpent Some would have it onely spoken of the Resp 1 brute Serpent and the Jews are very zealous in the maintaining of this assertion But if this were a truth then it would follow that the brute creature that Satan made use of should be punished but Satan himselfe who was the principall actor in tempting our first parents to sinne should escape unpunished Some would have it onely spoken of the spirituall Serpent the Devill because the brute was onely passive and abused by the Devil for the calling on of his sinfull designes But neither can this be for if this curse had not beene pronounced upon a true Serpent why should this Serpent be reckoned amongst the beasts of the field And why doth not Moses make mention of Satan in this whole Chapter Some would divide the controversie applying the first part of the curse in the 14. verse to the brute Serpent and the latter in the 15. verse to the Devil the spiritual Serpent But neither can this be for 1. The subject the Spirit of God speakes of is not changed but the same in the 14. and 15. verses ver 14. The Lord said to the Serpent Thou art cursed above all cattel And verse 15. I will put enmity between thee and the woman c 2. It is cleare that the words in the 15. ver without any straining are applicable to the brute Serpent viz.
unto me all ye that are weary heavy-laden c. He told â—e that coming to Christ was before weary and heavy-laden Whereas if he had read but his Grammar he might have known that though coming to Christ go before being weary and heavy-laden in order of words yet weary and heavy-laden go in construction and in order of sense So it is said there of the Gentiles that As Act. 13 48 many as were or dained to eternall life believed Some tell us the words should be rendered thus As many as were addicted to eternall life beleeved viz. as many as were addicted and disposed heaven-ward afterwards beleeved whereas the words in the Original run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they beleeved as many of them as were ordained to eternall life that word which is placed in the last place in our English Bibles which I suppose might be one occasion of the mistake is placed in the fiâ—st in the Greek 5. Rule In the interpreting of Scriptures we must observe who it is that speaks whether a Prophet or one of a more private capacity if it be a Prophet whether he speakes in his owne person or in anothers If he speakes in the person of another we must observe whether he speaks in the person of God or man or of a good man or a wicked man These things must carefully be heeded if you would understand the Scriptures for instance Solomon personates the Atheist That which befalleth the sonnes of men befalleth Eccl. 3.19 beasts even one thing befalleth them as the one dieth so dieth the other yea they have all one breath so that a man hath no preeminence above a â—east and whereas the Atheist heard some speak of the ascent of mans spirit he replies Who knoweth the spirit of a ver 21. man that goeth upward viz. Who can tell there is such a difference between a man and a beast This is not known onely talked of and guessed A learned Author enlarges himselfe on this Scripture thus Is it not strange saith he that any of those who are called sober Christians should plant their opinion in this soyle of Atheisme and make that a proofe of their faith which Solomon onely brings as a proof of some mens infidelity there is no more reason to ground the tenet of the soules mortality on this text then there is encouragement unto intemperancy from that Rejoyce Oh young man in thy youth c. Eccl. 11.9 6. Rule The Scripture is the word of truth and yet every thing that is writen in the Scriptures considered without reference to the context or the person that speaks is not truth hence is that rule made use of by Divines in this case Scripturae narratio quamvis verissima sit non tamen omnia quae ibi dicta sunt vera esse dicuntur for instance He casteth out Divels through Beelzebub the Luk. 11.15 chief of Divels The words in themselves considered are blasphemous and false and yet the Scriptâ—ral narration of them is true 7. Rule In the expounding of Scripture we are not so much to respect from whence words are deâ—ived as how they are used this Axiom is out of Aquinas the School-men Verbis non tam spectandum ex quo â—uà m ad quid sumantur as we see the branches of trees spread much further then their roots so derivative words are often of larger extent of signification then their primitives as for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a sound or an echo but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Catechize or to iâ—struct in the principles of religion That thou mightest know the certainty of those things wherein thou hast been iâ—structed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth tingo to dip or plunge into the water yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently if not alwayes taken more largely for anâ— kind of washing rinsing or cleansing where there is no dipping at all the Apostles were baptized with fire yet they were not dipt into it tables beds are said in the originall to be baptized viz. washed not dipt the Israelites in the wildernesse were baptized with the cloud yet not dipt into it the children of Zebedee were to be baptized with the Baptisme of blood wherewith our Saviour was baptized yet neither he nor they were dipt into blood so the Ancients speake of the Baptisme of tears wherewith all penitents are washed yet there is no dipping in such a Bâ—ptisme 8. Rule We must not only take notice of those phrases or words which are made use of by the Spirit of God in the Scrâ—ptures but also in what respect those phrases or words are made use of in that particular text which we desire to understand for instance it is said This is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent If the Father be Joh. 17.3 the only true God how then is the Son or the Holy Ghost God For the answering of this difficulty we must consider upon what account Christ calleth God Father in this place we must know therefore that verse 1. though he â—seth the word Father yet Father is nor there taken for the first person in the Trinity but as a common attribute of the Deity so it is elsewhere taken our Saviour in his Prayer teacheth us Mat. 6.9 to say Our Father so V. 14. If ye forgive men their trespasses your heavenly Father will also forgive you according to which interpretation this text is parallel to that of the Apostle There is one God and one Mediatour betwixt God and man the man Christ 1 Tim. 2.5 Jesus So in John it is said The Spirit of truth which proceedeth from the Father he shall testifie Joh. 15.26 of me Now if this rule be not observed here will arise a difficulty if the Spirit proceed from the Father onely how doth he proceed from the Father and the Son We must consider therefore upon what account the Spirit is said to proceed from the Father in the place above alledged viz. because he proceedeth from the Father originally not because he proceedeth from the Father only elsewhere he is called the Spirit of the Son And because ye are sonnes God hath sent forth the Spirit of his Son into Gal. 4.6 your hearts crying Abba Father 9. Rule In the time of St. Paul the Iewish ceremonies were things indifferent which might be used or not used as they saw-it tend to Gods Glory and the good of the Church now this is profitable to know for the understanding of the History of the Acts where we shall finde Paul using Circumcision and yet writeth against it in his Epistles There are three things observable as to the use of Ceremonies 1. Before the death of Christ the use of Ceremonies was not indifferent but necessary as being commanded of God 2.
After the death of Christ their use was indifferent for a time this time was till the doctrine of Christian liberty might be fully made known to the world which could not be done on a sudden As Acts of Parliament have a day set downe when they shall be in force that so all the subjects of the Land may have time convenient to take knowledge of them so it is in this case 3. But now they are not necessary nor indifferent but absolutely forbidden After the passion of Christ Jewâ—sh Ceremonies were mortuae saith a learned man that is dead But after the divnlgation of the Gospel they becâ—me mortiferae that is deadly Saint Aâ—gustine elegantly expresseth this by a similitude A mans friend dyes he doeth not so soone as the breath is out of his body take him by the heeles and dragge him out of the doores and cast him upon the dunghill but he keeps him a certaine time wraps him in fair cloaths and so with honour accompanies him to the grave so these Ceremonies were alive till Christ and because they had been by divine Ordinance of great use in Gods worship they remained for a time indifferent that so they might be laid down in an honourable manner And here you may see the difference between Lawes Ceremoniall and Lawes morall the one were temporary the other are universall â—nd perpetuall the one were therefore good because they were commanded the other were commanded because they were good Morall Lawes â—ave an inward goodnesse in them which others have not When the Apostle would set forth the glory and excellency of the morall Law he gives these titles to it that it is holy and just and good which holinesse justice Rom. 7.12 and goodnesse he opposeth to his owne wickednesse I am carnall saith he but the Law is holy and just and good Now look as his carnality that was contrary to the Law was evill in it selfe so the Law which was contrary to that carnality was just holy and good in it selfe The Prophet Micah perceiving how forward many were in Ceremoniall duties and sacrifices in opposition hereunto he tells them He hath shewed Mic. 6.8 thee Oh man what is good speaking of morall duties as shewing mercy and walking humbly with God were not sacrifice and offerings good as well as mercy and walking humbly Yes but herein lyes the difference sacrifice and burnt-offerings were not in themselves good but onely as commanded by God but morall obedience as shewing mercy and walking humbly is good in it selfe and therefore said the Prophet He hath shewed thee Oh man what is good 10. Rule Comparisons in Scripture must not be wrested further then the scope of the comparison requires For instance Saint James â—aith As the body without the Jam. 2.26 spirit is dead so faith without workes is dead also The Papists gather from hence as the soul is the forme of the body and animates it so are workes the forme of faith which animate faith but the comparison is wrested for the scope of the Apostle is this as the body is known not to be dead by the operation and presence of the soul so faith is known not to be dead by workes So the Church is called the piller of truth The Papists make the comparison 1 Tim. 3. 15. here as the pillar upholds the house so the Church upholds truth But the comparison is wrested the Church is the pillar of truth viz. it holds out truth we use to hang out things upon pillars but it doth not hold it up 11. Rule When we read concerning Christ in the Scriptures we must consider what expressions referce to Christ as he was God what expressions referre to Christ as he was man and what referre to his person as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man This Rule must heedfully be observed that we may neither confound the natures of Christ with Eutyches or cry up two persons in Christ with Nestorius As we may say concerning a man that some things are attributed to him which are proper onely to his soul as he is said to understand to grieve to rejoyce to fear to hope some things are attributed to him which are proper onely to his body as to eat and drinke and walk some things again are attributed unto him which are neither proper to the soul alone or the body alone but to the Quid compositum the person consisting of both for instance to laugh to write accurately to speake judiciously In like manner some things are spoken of Christ as he was God for instance he is called the Word the image of the invisible God the expresse image of his substance Some things are spoken of Christ as he was man as that he was acquainted with griefs that he was hungry thuirsty c. some things againe are spoken of Christ neither as he was God nor as he was man distinctly considered but as he was God-man for instance Had they known it they would not have crucified 1 Cor. 2.8 the Lord of glory So Take heed unto your selves and to all the floock c. to feed Act. 20. 28. the Church of God which he hath purchased with his owne blood 12. Rule There are severall promises in the Scriptures which although as to the rinde and outside of them they seem to relate onely to temporals yet if we look within we shall finde that they containe spiritualls Now this must carefully be observed that we may be established concerning the truth of divine promises Abraham was promised a sonne a blessing temporall but there was a spirituall blessing annexed even the greatest that ever the sonnes of men were made partakers of viz. the Lord Jesus Christ whom the Scripture calls the sonne of Abraham that seed in which all the nations of the earth should be blessed You have another instance also in Samuel where Nathan says to David When thy dayes be fulfilled and thou shalt 2 Sam. 7. 12 13 c. sleepe with thy fathers I will set up thy seed after thee which shall proceed out of thy bowels he shall build an house for my Name and I will establish the throne of his Kingdom for ever These words here are spoken of Solomon and yet something else is intended by the Spirit of God in this Scripture then can in propriety of speech be attributed unto Solomon For the power of Solomon was exceedingly weakned before his death and afterward his son even upon the point cast out of his Kingdom by the revolting of the ten tribes But that which is more then all this Solomons race we may see ended in Jeconiah Thus saith the Lord Write ye this man childlesse Jerem. 22. 30. a man that shall not prosper in his dayes for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Juda. Therefore this promise must be extended further then to Solomon and his seed to Christ even of whom