do rather dictate to Solomon, and tell him what they would have him say; they do rather frame and fashion a Proverb to themselves, then explain his meaning: and these are they that are afraid to give natural light, and natural reason their due. But
3. I shall fully agree with them that take this for the proper and genuine meaning of the place, that God hath breathed into all the sons of men Reasonable souls which may serve as so many Candles to enlighten and direct them in the searching out their Creatour, in the discovering of other inferiour beings, and themselves also; and this is that which is here implyed by [the understanding of a man], that same spiraculum vitae8 [breath of life], nay that [21] same immortal breath, that same rational breath quickened by God himself, and flowing from him as a pure derivation from his own being, and thus the Hebr. Doctors do still look upon this word [breath], as that which does expresse τὸν νου̑ν animam rationis participem9 [the rational soul, the soul sharing reason], and (as they observe) it has a plain vicinity with 10 [heaven], but to be sure the being is derived from thence whether the word be or no. So then [breath] it points out the supreme region, the very top and flower of a reasonable soul, τὴν τη̑ς Ψυχη̑ς κορυφὴν; as [soul] does speak nothing but the dregs and bottome of it, the inferiour and sensitive soul.11 The Apostle Paul in his learned speech to the Athenians mentions them both, and calls them very significantly, ζωὴν καὶ πνοὴν12 [life and breath], and so some also take that other place of the Apostle in that accurate discourse of his to the Corinthians,13 that which he calls Ψυχὴν ζω̑σαν [living soul], they call it [living soul], and that which he termes πνευ̑μα ζωοποιου̑ν [quickening spirit], they render it [breath of life], though it be true also that sometimes they take the word [soul] in a more generical sense, for thus they tell us, there are in man 3 14 [souls]. (1) the vegetable soul, a soul in the bud, the very blossome and flower of life. (2) anima bruti [the animal soul], a soul looking out at the window of sense. (3) a soul sparkling and glittering with intellectuals, a soul crowned with light, and this is the same with [breath]. Now as for that other word 15 [spirit] though sometimes the minde of man his intellectual part be exprest by it, yet the word in its own nature is a great deal more large and comprehensive, and as it extends to some material beings, so it reaches to all spirituals; hence [the spirit of God: the spirit of holiness], and the Angels both good and bad frequently come under this name, but when ’tis put for the minde and spirit of man, yet I finde it very well differenced from [breath] for [spirit] doth properly import impetum animi, motum mentis, the vigour and energy of the soul, τὸν θυμὸν [vitality], rather then τὸν νου̑ν16 [the mind], and the Hebrew Doctors are pleased to tell us the several situations of these, they say is in corde [in the heart], in cerebro [in the brain], in hepate17 [in the liver]. Now though I know that some places in the New Testament which speak of soul and spirit meet with this interpretation, that spirit there is the purest eminency, the most refined part of the soul; yet this is not at all prejudicial to what we now speak of; for first, they may take it for the regenerate part of the soul, that which the Apostle cals the new creature;18 or else (2) suppose it be spoke of the soul in its natural condition, ’tis worth the considering then whether it would not be better rendered by [breath] then [spirit], as here19 is rendered the spirit of a man; but (3) grant that be more answerable to it, and that should have the worth and precedency of which yet will scarce ever be shewn or explained; [22] yet this is very sure and unquestionable, that does very properly speak a reasonable soul, and that the more peculiarly, because when Moses speaks of that very moment when ’twas created, and breathed into man, he calls it 20 [the breath of life] and the Arab. interpreter keeps as close to the words, as so vast a Dialect will give leave, and stiles it halitus vitae21 [the breath of life]. And ’tis somewhat worth the wond’ring at that that learned interpreter of Genesis,22 who is so well verst in Rabbinical writings should yet expound that of the sensitive; but they run as far into the other extreme that would understand of a soul advanc’d above it self by supernatural principles, and I think this sense will scarce be owned by any that can construe Hebrew.
So then, these words are a brief commendation of natural Light, of the Light of Reason. For the farther clearing of which we must enquire. (1) What Nature is. (2) What the Law of Nature is. (3) What the Light of Nature is.
[23] The words being to be understood of Lumen Naturale [natural light], according to the mindes of the best and most interpreters; it will be very needful to enquire what Nature is, and here we will be sure not to speak one word for Nature, which shall in the least measure tend to the eclipsing of Grace; nay, nothing but what shall make for the greater brightening and amplifying of the free
do rather dictate to Solomon, and tell him what they would have him say; they do rather frame and fashion a Proverb to themselves, then explain his meaning: and these are they that are afraid to give natural light, and natural reason their due. But
