is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head or the Arabick Raasa to excel from which we may learn the use of Skill in these Eastern Tongues tho there is not much in their Translations for in one Verse and that the very first that contains but Five Words has Four of them deriv'd from the Arabick Here yet remains Two Questions The first is if Breschith be in Government or not that is if the sense be in the beginning of Creation or Time or in the beginning of all things or in the beginning of God's Ways Prov. 8.22 or Works I answer tho any of these speak the truth of the Case the Word is not Grammatically in Government for then it would have a Minister to signifie something understood with which it did agree which it has not But being put absolutely signifies the first and chief beginning before which nothing was that was capable of a beginning The Second Question is if Breschith be taken here Metaphysically for the first inconceivable Minute that was measured by Nothings passing into being that attended the first Jogg of Creative Motion or if more largely for all the Time that Creative Power continued Exertions of that kind viz. 6 Days according to common Opinion But Seven a Week is the Creative Cycle and as we shall see from the next instance wanted not its Work I am for the latter Opinion for the first is a Word without an Idea 2dly Is contrary to Scriptures vulgar Style especially in the Works of Nature 3dly Beginning is used in this latitude through Scripture when applied to the Creation and opposed to after successive Periods Pro. 8.22 Christ was possessed in the beginning of God's Ways therefore the Seventh Day comes within the beginning See Matth. 19.4 8. 24.21 25.34 Mark 10 6. 13.19 2 Tim. 1.6 Given us in Christ before successive Ages or Periods Rom. 16.25 1 Pet. 1.20 Eph. 1.4 4thly The Verse being a Sum of the whole this beginning must stand commensurate with its Subject A Third Question is Which Week of the Year this is which of the Fifty Two is the Creative Initial Week R. That Week which was the beginning Week of the Year until as God changed the Sabbath God appointed another beginning to the Year when the Israelites came out of Egypt Nisan our March was then the first Month but before that September their Tizri from that the Sabbatical and Jubile-Year still begins If it were not the first Week of the first Month of the first Year it would not be absolutely the beginning and this was the first Week of September or Tizri there is no place for intercalation or comparison here To this the Jews Paraphrast Cabbal Historical agree to this Nature agrees every thing having its Seed in its self and its Fruit ripe to this the Gospel agrees Christ being Born in this Month. Thus the Year and Day agree beginning both from their Evening Season So the Sun was created in Libra The sense of the Verse is thus In the beginning of all Created Being Motion Time or Season within the compass of the first Week probably the first of September God the only adorable one and that on this very bottom Created made out of meer Nothing I say by infinite Power and Skill brought forth without the assistance of any antecedent Matter these Heavens and this very Earth The vast quantity of most extended Spheres The Diameter of this Earthly Sphere from one Pole Star to the opposite Point contains Millions of Leagues But that is a Point in comparison of the Circumference of the Heavens of Heavens Division Atnach being here Rhetorically only the Verse Logically makes but one Proposition which consists in these Four Things Two Essential Act and Agent Two Circumstantial Object and Time Scope The Scope is to assert a Creation that all the Vniverse all this Weeks Work was the effect of immediate Omnipotence Some without any matter the rest out of matter uncapable by natural Power this the Emphatick Atnach shews Genesis 1. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 2. And the Earth was without form and void and Darkness was upon the face of the Deep And the Spirit of God moved upon the face of the Waters I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under Hammajim as before by R. 2. M. 1. shews that Moses here stops his Account of the Earths Properties and Qualifications when first made and that tho Light and Day was a Work of the same First Day yet it was a distinct separate act from the former and super-added in order to its Perfection Hence you have the necessary Original of beginning the natural Day from the Evening because the Earth was created in Darkness And 2dly The time of the Earth's duration in that dark confused Chaosical State it was the ordinary space of a Night and not as some fancy from all Eternity or for many Ages for this time of Darkness with a proportioned measure of Light after its Creation made up but one of the six or seven Natural Days if this Evening was a Thousand Years long it was a very unproportioned 7th part of a Week II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under Phnae Silluk's Minister R. 2. M. 2. signifies its conjunction and construction with Majim Waters and Maccaph 3dly signifies yet a more close conjunction between ghal and phnae R. R. 3. and imports this Brooding Motion never to reach the Center of the Earth but the Surface that has stood solid unmov'd from the first creative Act no Earthquake nor Deluge has had force to over-weigh the Ballast of this Vessel we swim through the vast Aereal Ocean in and indeed the very Name of calling the whole deep Chaos Water imports the dry or solid part to be but as a Vessel or Ship in comparison of the liquid which shews that to be no proper place for Hell If Sun Moon and Stars be habitable it s most like the Devils Fallen Angels that left a better Heaven dwell in these Heavenly Places they are Princes and Powers of the Air they are called Stars may be as Man Adam or Earth and if a Third Part as some think of the Created Angels fell there are enough for Peopling all the Stars Christ in his Triumphal Ascent might descend into these Orbs and bind Captive Devils Rev. 12. For since we never read of their appearing with Holy Angels as Job 1. in the blessed Regions III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under merahepheth by R. 3. M. signifies the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be neutral and that tho it convey quickening effects and an hatching heat to the Waters by which they were fitted and prepared to put on the following Forms of Light Air Firmament c. Yet it remain'd a distinct thing from that Matter and more belongs to the Agent than Object it did not by an active transition pass over and become its as the Creative act did But to prevent our conceivng this Motion to be in God from this
but but the Spirit of the Lord c. tho it was in such a stupendious confus'd condition yet there was a Dam's influence over it that could preserve it from Dissolution and ripen it unto Maturity VII The Negative Properties are Three the last in a Proposition by it self And darkness was upon the face of the Earth pointed regularly as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see T. 1. col 2. R. 1. M. 2. R. 2. M. 1. R. R. 3. M. 1. R. 3. M. 1. a defect with which neither Form nor Inhabitant could consist and therefore first remov'd in general in the later part of this day and more perfectly in the Fourth Day VIII The other two Properties tho every Copulative whether in Subject or Praedicate makes two Propositions Logically make one Grammatical Proposition and one in the Author's intention which is the scope of the Points as the Author of Cosri says and is a considerable help to the Interpreter for often formal Propositions by the Rules of Logick as in this very Chapter are but amplifications of the Subject or Praedicate in the Authors intention the Points in this Proposition stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if one consult the Table 1. Col. 4. Sakeph's Train stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasons of the variation I shall immediately prosecute 1. Then we see sakeph more visibly than under silluk's dominion beginning Atnah's Proposition by R. 4. M. 3. which shews that is or was is to be supply'd another use of these Points little observ'd in our Translation for a Proposition cannot be without an indicative Verb. and standing in the end of his own by R. 6. M. 1. and this upon vabohu which B. Var. the only Interpreter I have heard of for this Thousand Years that used this Key to unlock Scripture-sense and he out of Raschi turns well thus But also void of form it wanted not only Inhabitants but it was uncapable to receive them a privation want is common to both Jer. 4.23 Isa 24.10 and Moses ascends by gradation want of Men and want of fitness to receive them 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascha on tohu which is doubled by T. 1. N. 5. because the accent is in the penult or the Word is mihil signifies that ן here is adversative signifying not copulation but opposition or that tòhu and bòhu are in distinct Propositions the Word was being repeated it was without inhabitants and it was without form it is probable that tehom the abyss and tohu without inhabitant come from one root for that mixture with waters or covering by it was reason sufficient for it This Privation or Emptiness was filled up on the Fifth and Sixth Day 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paschta's not sakeph's servant is on hajetha was and shews Mr. Bamp Pansophia to miss this part of Learning for he translates the Words thus and the Earth was and tohu was and bohu was Three distinct Globes Earth Hell and the empty Space between them for Earth is separated from was and tohu is joined with was as praedicate to some subject it is affirm'd of So that it is a qualification of some subject and not a distinct subject 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sakeph's major is on Earth and imports the whole to be but one Sentence and 2dly it imports that Earth is by no means Nominative to was for then the Points would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But rebhia a major makes a great distinction and shews that Earth is propos'd as the Subject of the whole future Discourse to this effect Para But as to the Earth ' Beside this Earth God created many Heavens Coelestial Spheres of vast Number and Variety Many Mansions of whose Nature or Form we are neither capable to know or speak except we be transported thither and tho we were would not be capable of instructing any body of this Globe the Words Paul heard were unutterable as to any such purpose for had he call'd things by the Names he heard it had been an unknown Tongue If by our Names our Thoughts had risen no higher than the accustomed Earthly Idea that Word is a sign of We call the Places Heaven or High and the Natives Angels or Messengers let the Species be what it will Now says Moses though this Kingdom of Heaven some one may be Mat. 25.34 is prepar'd for you and tho I assure you God made them all out of nothing Yet I will not undertake to describe these Places or how they were made But as to our own Country this lowest place the Earth know that when it was first created it was without Man without any living Creature Job brings in the Angels shining like Morning-Stars and singing like the early Larks even shouting from the first Moment of the beginning Halelujahs to that great Adori the Creator but however the Heavens were replenished this little Farm was neither stock'd nor tenanted And void of that due Order and Form that was necessary to afford Man or Beast a comfortable Habitation the Materials of this House were provided but lying in heaps the Walls not built nor the Wells digged the Canopy not spread over the Tent nor the Partitions set up the very Floors were not laid nor Drainers cut Hence all was a Deep an Abyss a Lake of Water without a bottom And darkness was upon the face of this deep Neither Sun to shine and rule by Day nor Moon by Night not the Sparkle of one Star Never was there a Night so dark as what belong'd to the First Day Here was neither the Light of the Candle nor the flame or glow of Fire to supply this defect the faint and pale light of the Glow-Worm had been here a Consolation the Egyptian darkness that could be felt was preferable to this But the Spirit of God did brood upon the face of the Waters tho it wanted all these it was put under a tendency toward them a quantity of Motion was created capable of all Varieties and able to put the World into the most compleat Perfection being directed by that Imperial Word of GOD and these Directions exerted by that immediate quickening and influencing Spirit of GOD. Hence we learn That all this Discourse of Moses and all these Objects spoken of in this Chapter Heavens Sun Moon and Stars all belong to this Earth and all come within Moses's proposed subject Earth in opposition to Heavens all brought out of this Water by the Spirits hatching Motion This Earth has its Heavens and Earth its aboves and belows but the Heavens that were made the First Day are no where in our Bible Characteriz'd they are left for our study when we come to dwell in their Mansions Scope Rhetorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebkia shews that the scope of this Verse is to describe the Earth by its Characters after the first creative Act. Division Grammatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atnach shews the first Division of the Verse is at deep the first Haemistich containing the negative Characters the second the positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sakeph subdivides the first into two relative Propositions the first whereof is complex of two properties as to the Earth it was first without Inhabitant Secondly without capacity to receive them The second is simple darkness was upon the face of the deep in which state it was not capable to produce one Plant or Herb therefore that defect was first supply'd by Creation of Light The second Haemistich contains but one Proposition viz. an assertion of the preserving and Nursing Care of Divine Providence To withstand the wasting and wearing of Creature Nature there was need of the Breasts of All-sufficiency to maintain what Omnipotence had produc'd It is therefore only sub-divided into Three single Terms the Agent by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of the Lord the action by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hatching or brooding motion the object by the same the Waters the Deep or Earth By a Well-wisher to thy growth in Grace and Knowledge Walter Cross
Emphasis of Seasons all set Times for Sacred or Civil Affairs since both Church and State depends on it needs not a narrow Scrutiny and Days the most profitable of natural Uses The Second Hemistich begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under Haljlah but Hashamaim seems a sitter Place for the distance is greater between the Place of the Luminaries and their Use than between one Use and another Therefore in my Opinion and Answer to this the first Proposition Let there be Luminaries in the Firmament of Heaven is to be repeated after Atnah and then by R. R. M. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands properly and it is like that is the Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not on Hashamaim the next Words between the Day and between the Night the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by R. 3. and two extreams by R. 2. Tipcha is also conform to R. 5. The Fifth Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since 1. The Four following are little Members and like 2. This is none of them nor 3. Agrees with the following hence by R. 4. M. 3. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because no train it is true it is according to general Consecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Reason is the fewness of the Members if there had been one more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had appeared under it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it by vertue of two Rules R. 4. M. 3. and R. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 2. and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 3. see the Table which becomes a new Lord for what follows compleats the Answer to where viz. In the Firmament of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has a Minister by R. 2. M. 1. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because a Syllable between them by T. 1. N. 4. has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sakeph's major by R. 4. M. 3. or on the end of a Sentence by R. 6. or as major of second Rank from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticé the last has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 2. Hence first we learn the Scope of the Verse not to set forth the Existence of these Luminaries in general for that was the Work of the first Day Or in particular for that belongs to verse 16. But the Use and that is the Reason Sakeph stands for Segolta upon Heavens and also the Reason of repeating that Proposition in both Hemisticks it subserving only as an Introduction to the use of them which is also repeated in the following Verse 15. Hence Secondly The Verse is divided by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two equal Parts First The general use of the one great Luminous Body ver 2. applied to these Particular divided Parts in the first Hemistich Secondly The Four Particulars in the following Hemistich Hence Thirdly The Subdivisions are distinguished by Inferiour majors As 1. Gods saying 2. Doing 3. Placing 4. Dividing In the first Hemistich and the second into a four-fold Particularlar Use the most excellent whereof are extraordinarily Pointed Hence Fourthly That good Mathematician is a bad Textuary who expounds ver 16. Not of the creating of Sun Moon and Stars but in making them appear to the Earth and so be useful to it When 1. Their use is so distinctly and positively insisted on before 2. The making is the Emphatick Word insisted on ver 16. And though once expressed the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shows it is three Times to be repeated Thirdly The Points shows that it is not making them Rule that is meant for then a Minister would be upon the Word before Rule but that bearing a Paschta shows that though Ruling was the end of Making yet that by Making is meant a distinct Action by which nothing but their Existence in such a Form can be understood Fourthly Ver. 17. Their situation is a distinct Act and this Mathematick Divine seems to understand nothing else but relative Site by the whole of this Day work A Third Example Gen. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 12.6 And Abraham passed thorow the land unto the place of Sechem unto the Plain of Moreah for that Canaanite was then in that land But our Translation has it And the Cannanite was then in the land The last Hemistich stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Table and first 3 R. The last three Words of the first stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shows that Moreh is a Man not a place the proper Owner not the proper Name of the place for then by R. 2. the Points would stand thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Second and Third agrees with the First by like Syntax If it were Apposition to the place Moreh then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have the like relation to both The Fourth has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Major to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 4. M. 3. and also R. 6. The next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 2. but the Sixth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has Itib Pascha's Vicar because no train and a Monosyllable The next should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 4. and Sixth also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it repeats it self Emphatically by R. R. 4. M. 5. Next comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 2. N. 3. T. 1. Hence we learn That Spinoza and after him the Author of the Five Letters do most wrongfully conclude from an ill Translation That Moses was not Author of this Book or as Father Simon says of some part of it only For the Canaanite was not in the Land say they when this Author wrote And the Canaanite was then in the land therefore they were driven out before the Author wrote But the Original has two things omitted in the Translation ח Emphatick before Canaanite to signifie it was not Canaanite in general but that Canaanite and the Points tell you Moreh was a Man therefore the Verse says only That that Canaanite viz. Moreh was in that Land in Abraham's time But in Jacob's time Gen. 33.34 Sechem the Hivite possessed it So Moses describes the place by its different Names and Lords in different times We may learn from it the Corruptness of such Authors rather than the Corruptness of the Text. And Secondly the Usefulness of the Original Tongues to stop such black Mouths and prevent the Infection of such Contagious Errors I am Informed by a great Traveller Mr. C. That Albert. Natalis de Verse the supposed Author of these Letters and by Jo. Iben M. in his Refutation of their Asserted Authors is for Immoralities a Monster of Mankind and Excommunicated both by the Popish and Protestant Churches for Scandals not to be named It is no wonder that such a Man wrote against the Bible for if it be an Inspired Word he is an undone Man Did