thy God Qu. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 15.2 Moreover Absolom rose in the morning and stood in the way by the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the end of a Proposition the other in the beginning on whose end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is The one comprehends an Answer to a Question the other a whole Proposition the one perfects the Proposition the other more compleatly and in such a case if it cannot compleat Sense or make an Answer suppose something is understood as often the Verb is Gen. 1.2 And darkness was upon And so when a major ends a Proposition Psal 1.1 Blessed is the man or rather Blessednesses are that Man's or belongs to him it ends with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Job 15.24 Prevail the fourth before Battle because as a King ready answers to How Psal 63.2 My flesh desireth thee Soul before that has Rhebia Hence Can. 1. That ordinarily the fourth or fifth from an Absolute Lord has a major especially when what follows contains a distinct Answer to a Question or Proposition Can. 2. If the following cohere or contain a Word expressed or understood from which all the rest depend and yet this Word agrees not with the following then that Word contains the minor of the next respective major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 11. ver 9. Therefore every one shall call its name Babel because there the Lord confounded the lip of the whole earth and from thence the Lord scattered them upon the face of the whole earth Observe First That Sakeph is upon Iehovah according to the First Canon what follows containing an Answer to How far Vpon the face of the whole earth But here is another kind of Coherence after the Fifth Vmisham and from thence which has Sakeph's minor Pashta upon it For first There is an Answer to many Questions which arise out of the Principal Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He scattered viz. Who whom whence whether And secondly Sham has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipha's minor on the same account and Balel is the principal Verb. And thirdly So Chalquen has Pashta's minor and Sarka is the principal Verb. So Isa 37.28 Veskibtecha has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jadaghti I know is the common Word Psal 1.5 Ghalchen has Pesik Jakumu is the principal Word A Second Member of this Canon is If that four five or six agree with the following then it hath a minister not a minor and secondly That following by a minor be distinguished from what follows it Exod. 15.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord reigns for ever and ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 30.12 The fourth has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the third the common Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 25. 21 1. Psal 28.4 34.22 37.25 A Third Canon is an Emphatick Alteration from the first viz. minor in the major's place Gen. 18.6 Make ready three measures of flower wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gereschaim for Rhebia And Verse 29. And He said I will not do it for the sake of fourty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 1.41 We will go up and fight according to what the Lord our God commanded us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before the First Canon 2 Sam. 15.2 and on Consecution in general But First There is Emphatick Haste Secondly It refers also to what follows as The Lord commanded us And on this account a major of the second Order is put in place of the first Ex gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gen. 48.17 Ex. 10.23 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a major of the third Order for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 7.13 A Fourth Canon is when a Minister is put in the fourth or fifth viz. the major's place Gen. 8.10 He took the son of a cow tender and good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadma for Telisha gedola Exod. 10. Verse 8. compared with Verse 24. Go and serve the Lord your God Ver. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merca for Sakeph Joh. 1.21 A Fifth Canon affects Figuratively Canon 2. when a major is in the place of the minor Exod. 12.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.7 The Paschta respective says Geresh should be on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syntax says a Minister but Rhebia being there says it 's not the Nominative but some understood Sentence is supposed here He who is Lord of Heaven who took me out of my father's house c. He sent his angel See Gen. 14.13 Deut. 1.36 Therefore because he fulfilled after the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sakeph gadol in place of Tebhir And Gen. 22.16 it should be on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore because thou hast done this thing Deut. 21.23 Which the Lord thy God gave thee to inherit It is here Emphatical by way of Motive to prevent polluting the Land But Ver. 1. the same is Historical Hence in Ver. 23. there is Sakeph for the minor Tebhir upon thy God in ver 1. there is the minor Geresh Psal 13.3 How long shall my enemy raise up himself against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schalschelatus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 68.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Kircher Lypsia 1657. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So commonly Clode c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Hutter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Menas Ben. Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plantin's Quarto a manifest mistake Observe This Rhebia which they all have on Tzadikim is Emphatical distinguishing the Lot of the Godly from the Wicked They shall not fly nor melt In this Case the Figure is increased when the major thus is put in the minor's place the major of the second Order is put in place of the first Order Gen. 40.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is substituted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor to Tibhir And the fowls did eat them out of the basket that was on my head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Gen. 42.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without thee no man shall lift up his hand or foot in all the land of egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarim is the Verb on which all depends hence Bilghadeca should have Pashta's minor Geresh but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is substitute and that changed for Rhebia A Sixth Canon on the fourth or fifth Word before an Absolute Lord where the Word requires a minor a Minister is Emphatick Exod. 34.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merca is for Tibhir So Deut. 2.34 Only the cattle we took for a prey unto our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has Merca in place of Tibhir as it is ver 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is very common in the use of
Member for God doth more where he is Lord of Hosts and manages the War and also infuses Ability and Will for the Battle than where he is only Generalissimo But the Emphasis being on the Second signifies the Heat of the Battle to lie on Him and that God had more to do in and through Christ in destroying the Work of Satan than in Man though a new Creation be necessary in him The whole Work of God then in Conquering Satan through Christ is in the Second Proposition The Third Proposition contains all the Activity of Christ as King or Mediator in that Affair And the Fourth all his Sufferings The Scope of the Verse is pointed at in the Word Enmity for 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by it 2. It is a Threatning 3. All is exerted through it Satan's Malice the Regenerate Man's Grace the Mediator's Office and the God of Hosts as Glorifying his Holiness in all Every little Lord has some considerable Subject 1. Heel Christ's Humanity 2. Head Satan's Power and Dominion it s now over Death Darkness this World but the World to come shall not be Subject to him he fell much at Christ's Ascension before that we find him appearing in Heaven among the Angels but Rev. 12.6 He was then cast down to the Earth when Christ ascended on High and led them that use to take Captive Captives but he will meet with a more severe Day c. A Fifth Vse is To Reconcile the Citations in the New Testament with the Original Text in the Old which if they effectually do I think it is no small Argument of their Authentickness But it must not be here forgotten that they are Ministers of Sense not Sound or Letters and therefore I cannot undertake more by them than to reconcile the Sense the Words may differ without Repugnancy to this Another Caution I must add That this is not the only Mean of Reconciling Difficulties of that kind though its a great one But Instances must best Illustrate the Case and make these Points speak for themselves Pulchrum est Digito de monstrari dicier hic est The first I shall mention is scarcely observed to be or have a Reference viz. Mat. 1.1 The Book of the Generation of Jesus Christ. But I have often observed That the New Testament is only a Comment on the Old Testament They are the Texts from which Christ and the Apostles Discoursed and on which they Wrote being the whole Bible in their Day I find Forty of them before I read to the 13th Chapter of this first Book of which St. Matthew the Author calls the Origen of Christianity or a Book of the Original or Beginnings of that Great Jesus Christ. And I find above Forty Psalms quoted in the New Testament some of them twice some three some four five six seven times quoted that the New Testament is a very little Book without the Old What Matthew does in acto signato in Name or Title Luke Cap. 3. doth in Fact Who was the son of Adam who was the son of God Spanhemius with others refers this to Gen. 5.1 where the like Phrase is This is the book of the generation of Adam But Adam's Original and Christ's are very different Mat. 1.18 Christ's Original was Supernatural from the Holy Ghost that from Adam was Natural The goings forth of Christ Mic. 5.2 have been from everlasting Therefore I refer to Gen. 2.4 and shall Illustrate the Agreement from the Points The Words should be Translated thus These are the originals of the Heavens and of the Earth in the days when they were created and these are the Originals in the day of the Lord God's restoring the Earth and the Heavens viz. The Seventh Days Work wherein God gave the Messias to the World Gen. 3.8.15 as the Origen and Foundation of Settling and Establishing all things See more of this in the System We see as Moses began the History of the Church in the Old Testament so Matthew doth in the New The Second Quotation is from Mat. 1.23 from Isa 7.14 There is no difference nor difficulty except with the Jews who plead that called Immanuel cannot signifie his Nature or Natural Name but his imposed individual Name against both Scripture and Rabbinical Authority But by the Points I shall give thee a Paraphrase on that difficult Context In the Days of Ahaz a most degenerate Son and Grand-Son God afflicted Judah both by Syria and Ephraim separately These two now Confederate and intend to overthrow Judah's Kingdom and the Davidical Succession and to set up a Vice-Roy the Son of Tabeal a Famous Warrior who should pay Tribute to them two according to Agreement The News of this most grievously Afflicts Ahaz and all Jerusalem in which condition God sends Isaiah and Son of Hope Shear Jashub to Comfort him and inform That the Fire he feared to be consumed in could not last long for these two Kings were but first Firebrands secondly Tal's thirdly Smoaking only and more plainly that the Lease of their Lives and Kingdoms was but short viz. 65 Years from Amos's Prophecy 1.3 4.23 5.27 whereof now there remained not 20 to both Kingdoms He continues to press the Belief of this and desires him to ask any Sign for Confirmation But that Blasphemous Mouth breaks Silence with a Profession of utter and entire Rejection of Jehovah I neither will ask nor put it to any Tryal or Experiment what Jehovah can do for me 2 Kings 7. The Assyrian is my Pillar I depend on and ma Gods I have chosen Jehova I will not meddle with He shall have no place among my Gods In opposition to it Isaiah blames him for wearying his God My God ver 13. and further Informs him how God would dispose of the Davidical Family First That a Virgin of that Family should conceive and bear the Promised Seed Gen. 3.15 Secondly That that Seed should be Called on Believed in and Profess'd to be God with us Isa 62.4 Jer. 3.17 Ezek. 48.35 Isa 61.3 9.6 54.5 So far Matthew cites For what follows belong'd not to his Birth but Life ver 16. viz. all Riches Honour and Glory would perish from that Family for that great King should not live like Solomon but on Natural Country wild Food Inter caseatos nutritus montes sylvasque melleas Heirom Butter and Honey But beside that he should experience Affliction very much yet always his choice should be Holy But says he ver 16 18. Though on this account God will perfect this Royal Line he will not suffer your Iniquity to pass unpunished And though as I have said thy two Enemies shall quickly be ruined and not thou by them whom thou fearest but the King of Assyria whom thou trusts in shall destroy thee A Second more to my purpose is Mat. 2.5 from Mic. 5.2 Herod enquires about the place of Christ's Birth The Priests and Scribes answer from a Famous Prophecy that gives account of a triple
your fathers find in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 16.18 And Sarah said to Abraham Sarah agrees not with Abraham in Construction therefore it should have Geresh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minor to Sarka but that being extruded it substitutes Sarka's minister Geresh's minister Kadma going before it which is an Index that this is the method of Solving the Phaenomena For if Geresh should not have been there his minister could not have come there A Third Figure which is more usual in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rare in Prose is that not only the minor is thus Extruded and the minister put in his place but the major also and thirdly this is peculiar to Merca mahpah Rhebia and Sarka that not only the second being distinct from the first takes a major in the place of a minor but if need be that minor is in fourth or fifth place that is place of that major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 68.19 Who daily leadeth us the God of our salvation Selah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhebia being upon us Lanu shows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munah superiour on Jeshughathenu is in place of Rhebia gereschate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is Atnah's vicar for Rhebia is his major and Mahpah goes before which is compounded with Sarka because there is a long Vowel before the Tone of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8.13 The froward mouth do I hate Here is again Munah superiour for Rhebia gereschate with Kadma going before it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 140.6 The proud have hid a snare for me Paser is here upon Pah in place of the minor Pesik Pesik Kadmate going before it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 27.10 Thy friend and the friend of thy father do not forsake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Pesik does substitute his major Paser before Rhebia whose minister is Mahpah Pesik Kadmatus Empbatick going before it Psal 126.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then shall our mouth be filled with laughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here again Pesik substitutes Paser whose minister is Jerah pesik Mahpahatus going before but Pesik as is usual is omitted Prov. 8.33 Hear wisdom and be wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Fore-goer here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Tipha Fore-goer a minor Tipha the minister going before Psal 18.48 He subdu'd the People under me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Fore-goer so a minister Munah is in place of Pesik Psal 36.1 To the chief musician the servant of the Lord David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 26.11 The pillars of Heaven were shaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 19.8 Testimony of the Lord is faithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 31.24 Love the Lord all ye his Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is the major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of minor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40.6 O Lord my God marvelous are thy thoughts towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarka and Rhebia change places Psal 70.5 Let them be glad and let them rejoyce in Thee all they who seek Thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Rhebia and Pesik change places Prov. 30.20 So is the way of an adulterous woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhebia and Pesik So in one part of the Examples a minor on the second changes with a minister and in another the minor on the second with a major but so as that minor takes the major's place Fourthly This kind of Extrusion is also continued sometimes and makes progress up the Verse and that both in Meeter and Prose Isa 5.25 And he stretched forth his hand against him and smote him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesik's minor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 18. And an evil spirit of or from the Lord invaded Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe That Pesik is Euphonick that Geresh Paschta's minor should be on Rayha evil for not united with Saul but its minister mahpah is put in its place Thirdly Elohim should have Geresh's minor but Geresh having none its Minister Kadma takes place as minor and the other Minister to Geresh telisha ketanna keeps its own place Fourthly Munah Geresh's third Minister is again as its minor being supposed upon Elohim 1 Sam. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord give to thee a seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Geresh's minor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifthly This continued Extrusion is also in Meeter Psal 74.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall the enemy contemn thy name for ever Because no place for a major here the second Word should receive a Rhebia gereschate but that substitutes Munah the third Word should have Extruded R. Geresh minor but that substitutes Tipcha not foregoer Mahpah going before him So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Prov. 3.27 When it is in the power of thy hand to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next Example Psal 54.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set not the Lord before them There being no place for a major R. Ger. is to be on the Second but he substitutes Munah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Ger. minor should be on the Third but he substitutes Tipha posteriour the Fourth should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor Pesik but that substitutes Kadma mahpah going before it Psal 45.5 Gird thy sword upon thy thigh O most mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poster So Job 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipha anter before Atnah substitutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pesik Tipha's minor substitutes another Munah going before viz. super See Psal 9.10 Psal 32.2 Prov. 6.27 Psal 72.3 119.52 68.15 Psal 3.3 Can. 6. or Rhetor. 2. is That the Third which by no coherence should take a minor figuratively possesses a major and in that case the Second in place of the Minister possesses a minor Exod. 2.4 To know what would be done to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 2.4 Stay me with flagons comfort me with apples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 36.2 And Moses called on Bezaleel and Aholiab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 45.1 Thus saith the Lord of his anointed Cyrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the singular 1 Sam. 20.5 And David said to Jonathan behold the new moon is to morrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 33.6 Exod. 35.29 verse 1. Num. 18.9 Deut. 6.15 ver 2. Num. 29.33 Exod. 39. ver 25.8 2 Sam. 9.24 This Canon holds true in Meeter as well as in Prose but whatever be the Poesie there is commonly a more Poetical License for sometimes there is a major on Second and a major on Third too Psal 58.2 〈◊〉
Instructing and Convincing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 22.31 As for God his way is perfect the word of the Lord is try'd He is a buckler to all those who put their trust in Him ACcording to my Axioms then the first Question in a Synthetick Method or a Priori is Where should Ministers be placed or where Lords Either in Hebrew or English let Matter Rule In Answer I find Way and perfect Adjective and Substantive Word of the Lord one Substantive governing another c. He and Shield by an understood Verb Substantive trusting him or crediting him Fidem es habentibus I find all these agree Syntactically then these must have Ministers the other Lords at which rate here is place for Four Ministers and Seven Lords for here are Eleven Words My Second Enquiry is according to the following Axioms about the Proportion of the Lords where Absolute and where Majors and where Minors are to be placed Now there are Four most sensible degrees of Difference 1. Between Verse and Verse 2. Between Subject and Subject within the Verse 3. Between Propositions 4. Between simple Terms that are distinct within each Proposition As to the first Silluk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeps his place As to the Second it is a Question whether it should be on Tzerupha or on Darcho for in both there is change of the Verses Subject the first Subject is God As to God his way is perfect The Second is his Word The Word of the Lord is try'd After which the former Subject returns He is a buckler Or there are Three Subject His Way his Word and Himself Hence this very Verse Psal 18.31 is thus Pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Merca maphat is on the end of the first Subject Atnah on the Second and Silluk on the Third But in Prose Atnah is on the First and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Second on this Consideration That He is a shield has reference to Iehovah in the foregoing Proposition Hence as to the Third then there is one respective Proposition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his end and what follows him makes up one for Silluk This Iehovah is a Shield and by his word He obliges and declares Himself to be so As to the Fourth in the First Two Propositions there is an Enlargement or Explication of the Subject As to God his way The Lord's word which requires Minors As to the Third there is a gradual Perfection after the Fourth word of the same Proposition and therefore there is place not only for a Minor on the Acquisitive Dative to all but for a Major on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be repeated A Third Enquiry might be about what are to be put in these places and first from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Table the Consecution stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since it agrees this being compleatly Perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins again which proceeds thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since the immediate agrees not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Table it is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to the Psalms the value continues though there be a different Face of Accents for as to the first Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Verse are of the same Value by the Tables and Rules As to the Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a Minor left omitted through Maccaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is known that such a Case as this Verse is in Atnah is not much above Sakeph and Maccaph is less than a Minister much less than a Minor So the Equivolent continues As to the Third the Comparison is easie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both A Second Example Gen. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.14 And the Lord said Let every Light be in the Firmament of Heaven to divide between Day and Night and let them be also for Signs Seasons Day and Years An Answer to these three Questions will discover the Synthesin of this Verse as to the Points viz. Where Ministers or Lords should be 2. The Proportion of Lords How big Or Little 3. The Kind of Lords As in the first Lord and said agrees 2. Be and Lights 3. In Firmament of Heaven 4. Between and Day and between and Night 5. Be Signs the following being little Members are more doubtful So there is Place for Nine or Ten Members As to the Second next to the concluding Silluk the greatest seems to be after Night Halajlah jjjj Next to that between Heaven and divide the Place and Use jjj. The Fourth in Order is between Signum and Signatum The Lord said Let there be Light The Fifth is on Third Fourth or Fifth from the absolute Lord. jj The Last on Terms within a Proposition j. The Third is about the Kind As to the first two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no difficulty nor needs the next two much a Sakeph and his major without Emphasis may be a Segol The Last two are majors or minors known by respect to them But two Things are to be noted here First That a Figure spoils my skill in Synthesis for I must know the Figure by the Point and therefore I cannot know a Priori what Point should be there that depends on the Speaker it is sufficient that when I express my own Mind I know a Priori where the Rhetorical Point should be The Author only knows his intent until he informs another Secondly The Bible is Pointed already and therefore though a little Exercise in Composing may be useful for Correcting Press Errors or Differences in Copies Analytick Practice is sufficient which in this Verse stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end Verse and Sentence R. 1. M. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the next Vlejamim seems Emphatical for by R. 5. where a respect is little Members have minors and ministers in turn but by R. R. 5. there is a minor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence the Third Word Vlemoyhadim has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. R. 6. M. 1. But over and above to augment the Emphasis there is munah for metheg by § 9. C. 7. hence this Word is to be reckoned two and so the foregoing Leothoth takes as Third Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 3. M. 1. and he his Servant mahpah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him Tab. 1. N. 4. because there is a Syllable viz. Leoth between them else it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reason it is a minister you may see R. 4. M. 1. for Vehab agrees with the following or may and is necessarily Construed with all that follows The
digged in this Text for one to this Doctrine which they strongly prop up from Heb. 11.3 Things that are were made out of things which did not appear But both Fathers and Sons in Divinity answer The Chaos appeared not for want of Light and Nothing much less for want of Entity therefore this will not support it The Orthodox further oppose to this Doctrine besides the Arguments from Reason 1. That the Hebrew Language has no other Word to signifie a making of nothing 2. That Paul defines Creation by a Word that imports no less Rom. 4.17 A calling things that are not as though they were 3. ב the Literal Particle is affixed to Beginning In the beginning not to create when or before God created 4. Parallel Places propose the Creation of Heaven and Earth in positive Assertions Gen. 2.1 John 1.3 Psal 102.25 not in relative Propositions 5. Prov. 8.24 Before ever the Earth was when there was no deep 1st I infer The Deep or Chaos had Wisdom Personal set up brought forth before it therefore not from Eternity 2dly The Earth and Chaos are contemporary Twins But now further in the Sixth Place by the Rules of Interpretation used both by Jews and Samaritans especially the Scribes Ezra 4.7 8. whose Chancellor or President is called Baghal Taghim or Master of the Taghmical Art Silluk suffers not the Proposition in the v. 1. to bear any such relative respect he is an absolute Lord and makes an absolute stop from the Sense Vide Ar. Tagh lib. 2. § 1. Where this is at large prov'd and explain'd and therefore their Interpretation and Opinion too are repugnant to the Literal Sense of the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prance but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to humble much in use in the Arabick and has its Tendons fix'd still in Sacred Writ Jer. 49.19 50.44 I will depress or humble him from her So. Psal 68.31 Aethiopia shall humble or submit her hands and by an usual Change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 2.39 6.24 Observe that there are many false non inventus's asserted of the Bible And 2dly That no Concordance nor Lexicon are yet compleat for none of them have this Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make low tho so plain in Jeremiah From Aeretz comes 1. The German erd Erth. 2. The English Earth 3. The Latine Terra arret and Tacitus his Fatham or Hertam 4. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Second Place comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under Veath the Mark of an Accusative after an Active Verb by R. 2. M. 1. and Tab. 1. it is Silluk's Minister and signifies a close Vnion and indeed it is so close here that it signifies nothing out of Vnion and therefore has usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most conjunctive of all Points and is of great use to distinguish between aeth the Mark of accusative and aeth signifying from or by which refutes them who would translate v. 16. with the Stars And Maimonides who translates it thus The Heaven with the Earth It signifies says Nachm the transition of the Person by the Verb Active on the Noun D. Rim with others add That it denotes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of the thing and all that belongs to its Integrity or Perfection So that here is signified the Creation of the Heaven and the Earth in their Substance Hence the Syriac has esse Coeli esse Terrae the very Matter and Essence of the Heaven and Earth and a Creation of them with their Hosts Inhabitants and Furniture and it is the more likely if Michlol Jophi's Rule be true That its use is to denote the Patient hence seldom used when the accusative or patient is sufficiently known which being manifest in this Text its use is of another import to wit to denote the Penetration and Extension of the action on the subject Which is opposite enough to Gaffarillus and Corn. Agrippa who put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sign for then Creation would extend only to the Furniture or Ornament of the Heavens 2dly It supposes the Original corrupted in Consonants Vowels and Accents It is more like Truth That our the comes from eth than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Under Haschamaim appears by R. 3. and T. 1. c. 3. which signifies Earth and Heaven not to be joined together but separated as little Members within a Proposition being a little Lord tho ן and unite them Verbally yet as to sense the Verb is implicitely repeated in Earth he created the Heaven and he created the Earth So in sense its the Verb that is united or repeated for the Nouns are as opposite extreams as Heaven and Earth by which I intend not to play or delude with an Aequivocation for distance in place infers not distance in sense or construction But my intent is to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here refutes or opposes the Scholastick Chaos The Pagan Philosophers some at least are for an Eternal Chaos or Mass of Matter out of which God created all things But some Divines are for a Temporary Chaos created some time before that initial Week of the reducing this Earth into its present Form and Order Now by Heaven and Earth cannot be understood some one undigested and confused Mass for Tipcha proposes them as two of the most opposite distinct and separated Beings of the whole Creation Schamajim has many both false and foolish Derivations 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are Waters from the Coelestial Waters v. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sa Majim it sustains Waters 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Praefix because of Waters 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire and Water 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be amazed because of Water But Compositions among Appellatives is contrary to the Genius of this Tongue All the Learned agree That its Root is in Arabac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be high Hence height is the common Epithet of Heaven as lownes is of the Earth Exod. 20.5 That is in the Heaven above or in the Earth below Job 11.8 Prov. 25.3 Gen. 11.4 Heaven and Earth is the first Division of Creatures and therefore most opposite Hence we may learn the Scope of this last Haemistich which is not to assert first the Creation of the Matter of the World as a rude heap so Gerard Hackspan and Prucknerus think with others But to make a Summary Proposal of the General Object particularly insisted on thorow the Chapter So Aestius and Seb. Schmid with others which is confirmed from what follows Hence we may learn That Heaven and Earth is a Sacred Phrase for
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