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
informed me the Rhetorical Use is entirely unknown to those Parts But it is fit to see first what Acceptance these Rudiments find But Reader having now made Apology for my Stile or defect of one and set before thee in clear Light comparing it with the Book that it is to deny Demonstration nay Matter of Fact to deny that these Points were Contriv'd intentionally in the Harmonious Constitution they stand in every Word bearing its Point whose Figure Indicates the relation it has to the next Word only if a Minister or little Lord to it and more if a greater Lord c. to assist the Reader to know the Sense of every Verse by Indicating the relation of all the Words and Propositions And to deny that these Tables and Rules do Indicate these Relations that the Reader may be secure of the Author's Intention may as well deny the Grammatical Harmony of Classical Authors or the Rules of Grammar to Indicate them The next thing is to Enquire who is the Author of this Art or these Points that contain it This indeed has been contended among great Names but never since or where the Sense of the Bible was own'd to be the end of the Art It was no wonder a wise Man should deny that to be the Fruit of Divine Wisdom that thirty several Figures should be invented to inform us if the Accent was on the last Syllable or that before it when the Position of one was sufficient but so high an end as the Author's Intention through so harmonious a Chain of Means might have charm'd them into a Belief of it For who can know the Mind of the Lord but his Spirit And who can set Rules to know what he understands not Secondly The Dispute has been about the Vowels these great Names when press'd with Arguments have own'd that the Accentual were before Thirdly Suppose that was their Opinion That the Tyberian Masorites were Authors of all the Points there is reason since thou imbrace it on their Authority thou should take all their Authority together and then thou will believe them the best Artists of the World nay Divinely Inspired says Levita thou may expect a great Exposition but yesterdays Authority is too mean and if thou go beyond them thou wilt I doubt find as little of their Greatness as of the wise Men of Gotam's Fourthly To come to earnest Two things I think may demonstrate the Tyberians not to be Authors These Tyberian Schools continued until Ann. 1000. and yet we have no Footsteps of its Skill and Practice among them an entire Silence still as the Night for that five hundred Years and ever since except what they bring by Quotation from more Ancient Authors but the Authors before the Tyberians do I shall conclude this with a Providential Story known to my Friends I once Preaching on Gen. 2.4 Translated it thus These are the Generations of the Heaven and the Earth when God had created them These are the Generations of the Heaven and the Earth in the Day when God had perfected re-made or established them From which I inferr'd a two-fold Re-capitulation to be contain'd in the Verse one perform'd within the time of first Creation the Six Days the other perform'd in one Day the one was a pure Creative Work the other a more Common Adorning Perfecting or doing further Moses had more signaliz'd that one Day and Work in it in the Context and from Chap. 3.8 to the end whereby it appeared evident That the work of Redemption by our Lord Jesus Christ was the Foundation of the Seventh-Day-Sabbath An Ancient Vnderstanding Christian hearing me ask'd if I had read Dr. Walker a Divine in Queen Mary's Days who has Printed That Adam fell on Friday the same Day our Lord Jesus Christ suffer'd That He endur'd the Curse of the Law that Night that Gen. 2.8 in the Morning of Saturday God appear'd in Humane Form and gave that New Gospel Constitution So that all the New Testament is but a Comment on the Seventh Day 's Work from Gen. 2.8 to the end of that Chapter Having obtain'd this Old and Rare Book and after that Jacob Alting on the same Subject I found an Entire Agreement as to the Doctrine but not as to the Original my Points had forced me into it but the Old Cabbalistical Jews had enticed them into it The Inferencce I draw is That the Evangelical Doctrines contain'd in these Old Jewish Kabbala's were Doctrines retain'd since the Points were lost but known from and by them and I think it is the most Rational Account of that Phaenomena I am sure it is more becoming than to call all the Laborious Pains of our Christian Fathers in these Rabbies Forgeries Lies and Cheats before we try too by our Pains if so or no. Secondly This is not only true but there is much Vse made of these Points before the Masorites of five or six Hundred and no use made by them but their Work shows them really Ignorant of their Vse as may be seen in the Book But Thirdly the Tyberians were poor blinded Jews and their Creed the same with our Jews and their own Fathers directly Opposite to the Christian Faith but the Authors of the Points as may be seen by the Doctrinal and Prophetick Places of the Old Testament Expounded by the Points were truly and thorowly Christian so that to say they invented this is to deny them to be Jews which no Man ever yet did And I take this for Demonstration That they would never deliver the Sense of their Bibles to be contradictory or destructive to themselves Therefore at least the Sense of the Scripture given by these Points is of Prophetick Authority a Comment by Ezra Haggai Zechariah and Malachi with others of that day Some may think this was over-order'd by Divine Providence as their preserving the rest of the Parts of the Old Testament entire without Corruption though against them R. That is what I yield a Providence in their Preservation that supposes their Pre-existence but to suppose any Jews since Christ invented these Points and affixed them as giving the Sense of the Bible is not only a Miracle but a Contradiction for it is their Reason and not their Reason that their Judgment was both pro and con at the same time For Instance it was and is Paul Attests it their most Radicated Judgment that they expected to be Sav'd by the Works their Law Commanded but if they affix'd these Points to that place in Hab. with a design to give its Sense in their Judgment They tell you that their Judgment is That he who is Just or Righteous by Faith shall live he shall never taste of the Curse of Death but ever drink the Waters of Life None of them ever pretended an Opinion opposite to what they believed was the Bible's Sense yet whenever they give their Opinion in other Writings it is opposite So if Authors of this Art in place of an over-ruling Providence we
makes three Propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after they shall feed on them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Death or Grave which is a Substitute for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is too great a Lord for the Distinction our English makes their beauty shall consume in their Grave from their dwelling the least of Dominus may serve that Comma Psal 10.15 Break thou the arm of the wicked man and the evil seek out his wickedness till thou find none Here 's an intolerable disorder and by it a different sense from the Truth For there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under wicked man a colon between it and the evil and then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too upon evil to divide it from what follows and so supposes something understood Therefore is to be turned thus Break thou the arm of the wicked and then as to the evil man if thou seek for his Iniquity thou shalt not find it Or as before David confesses so long as they have means to pursue wickedness with they will never leave it Psal 106. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglected on Generation thus He hath said in his heart I shall never be moved from Generation to Generation I shall never be moved for I shall never be in adversity Thus have I made choice of giving Instances of what is otherwise than it should be by neglect of the accents rather than what must be for I could change every Verse into a quite contrary Sense * Read the Criticks and thou wilt find Five sometimes Ten different Senses by not observing the Points Neither Capellus nor Bp. Walton deny this The occasion of difference in Versions was from the want of Points Some read it thus and some thus and some thus and therefore the Masorites Service say they is great And why should we think otherwise of the Hebrew than of other Languages Who could make a determinate Sense of one Chapter of the English Bible and take the Vowels and Stops away Who could say that or were care or cure or cur or cry or crow or acre But God hath said Prov. 8.8 That all the words of his mouth are right there is nothing in them liable to be distorted or depraved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are a Light and a Lamp This Topick produceth another Medium and will bring the contrary Opinion under another Absurdity viz. If the accents and vowels on which the Soul and Sense of this Book depends is from the Masorites who were Men Men void of the Spirit of God the Sense of the Scripture is but Humane And it seems more absurd to go to Tiberias for the Sense of Scriptures than to go to Rome The Answer I find to this in the Vind. of Capellus is That tho the Points are a great help yet it s not impossible to read and understand without them There are indeed some places we cannot fully understand now and these had been more in number if we wanted the Points But among the Jews when it was their Native Language Education supplied it As to the Masorites Sense given by the Points its Divine because gathered out of the context they impose not their Authority on us but perswade us by the Light of compared Scripture and where that is not clear enough to us we may leave them and take another Sense And indeed comparing of what goes before and what follows is the grand Medium of Solution insisted on and the grand Mean of Interpretation proposed In Answer to him I do grant it a very great Mean but it s a Mean that supposes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signification of the Words and this requires the vowel points 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Construction what Words are construed together and what not and by what Construction or Opposition one can neither understand the Sentence before or after without these And this latter he cannot understand without the accentual 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peculiar Stile of the Tongue its Idiotism and Emphasis and the accentual subserves that too Take a Chapter in the Bible write nothing but the Consonants in it and shew it to a Scholar and I believe you will make him work before he can bring you the sence of it The Fallacy of the Answer consists in this viz. It is a truth that this Comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the grand Mean of Interpretation but you can make no use of this Mean without the accents Every Context hath Three Texts every Comparison at least Two Judgments And the Accents are necessary for each of these parts he supposes a knowledge of the whole without the knowledge of the parts Can an English Reader understand a Greek or Latin Text by the Context Ex. Gr. Gen. 1.6 7. is my Text Let there be a firmament in the midst of the Waters and let it divide the Waters from the Waters The difficulty is what the Waters above the Firmament are Whether the Waterish Mist in the Clouds or some Body of Waters above the Starry Firmament To solve this let us consult the Context and I find v. 8. That this Firmament is Heaven the Clouds are not 2. v. 14. The Stars are placed in the Firmamental Heaven 3. Cap. 2 6. The Cloudy Rain belongs to the Waters under the Firmament as their proper place And further they receive such an alteration by that distillation that they change their Name The Context then determines that these Waters are above Sun Moon and Stars But then you must understand v. 8.14 2.6 And they are not a whit easier than v. 6 7. and contain as great Difficulties viz. Whether Firmamental Heaven v. 14. be not liable to several acceptations for v. 2◠the Firmamental Heaven is the Fowls Habitation or proper place So we must go to the Context with this But now I shall shew thee how the Accents solves all In v. 1. God divides the whole System of Creation in Earth and Heavens v. 2. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Earth before was and as to the Earth it was shews that Moses's intent is only to discourse on the Earth how it was brought to perfection through several steps and degrees the Heavens were not Man's Possession nor Habitation Therefore not his concern in his created State It had been to stuff his Head with Curiosity to give him the Knowledge of other Globes that is capable of knowing so little of his own And therefore we read no more of that Heaven in this Chapter But the place of Air and Stars bearing that Name in Israel Moses must be subject to what vis norma loquendi consists in and therefore calls that place Heaven But adds a distinctive Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Firmament to prevent Equivocation And Moses would not use an equivocal Word when the intent was to prevent it And therefore we may either say that v. 20. is to
be read thus Above the Earth towards the open firmament of Heaven Or That Firmamental Heaven signifies all between the Earth and the proper Heavens mentioned v. 1. or at least to the Waters under them Thus we see passing by the necessity of the accents that is requisite to explain each of these Verses I have but pointed at one that is like a Candle giving light to the whole Context the whole Chapter and yet this is but a little one in his Office and Dignity as well as Bulk but his use is there to limit the subject of the Discourse to a particular part of what he had spoken of before Argument 7. For the sacredness of the Number I will conclude with this but it shall be a sacred Argument on a better Account i. e. for the Mediums sake viz. The sense of that Promise of Christ Mat. 5.18 Till Heaven or Earth pass one Iota or one Tittle shall in no wise pass from the Law And here I will freely acknowledge that man consonants or vowels or words might perish with out the impeaching of Christ's Fidelity The expression seems to be Proverbial and the Sence the preservation of Divine Oracles as to their Matter or Sence and therefore if these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. be understood in the Letter the accents seem to be Christ's intent being preservers of the Sence of the Law There are Horns for flourish or superstition set upon the Consonants by the Jews if so old as Christ's time is very doubtful but that Christ should mean them is incredible Thus stand these Horns And therefore I think the care of preserving the Scripture entire has been a special Favour of Divine Providence But that care 1. Has not been exerted without Humane Means 2. Not Superstitiously as the Jews do who are so zealous for a Letter where Sense is not concerned As to the first Men were the Penmen and it was wrote in a Method customary to Men Isa 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written it with a Man's Pen that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gimel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zajin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hajin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzadi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin is say the Jews according to the Custom and Manner of Writing among Men as legible as intelligible as what is suited to their common converse But still the Spirit of God took the over-ruling Conduct of these Men admitted to be Amanuenses For Holy Men of God spake as they were moved by the Holy Ghost And all Scripture the Chetubim as well as the Law and Prophets was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As to the preserving of the Scripture it is enjoyned to Man committed to the Priests and Levites Deut. 31.2.4 When Moses had made an end of Writing the Words of this Law in a Book until they were finished Where on the by it s to be observed That the Pentateuch or whole Book of the Law from beginning to end excepting the last Chapter was writ by Moses himself For it is twice in this Verse Emphatically Asserted First in the same Phrase that God Asserts the Finishing of the Creation viz. Chekaloth And Secondly in a more Emphatick Ghalsepher Ghadtomim until the compleat Perfection of the Book Ver. 25. Moses commanded the Levites which bare the Ark of the Covenant of the Lord saying Take this Book of the Law and put it in the side of the Ark of the Covenant of the Lord your God c. As Moses was the Writer of the Law and wrote all the Words of it and consequently left none to Tradition So the Custody of the Law is committed to the Levites as the Persons immediately concerned And this Office continued with them while they were a Church Rom. 3.2 Vnto them were committed the Oracles of God Now indeed the Keepers are changed the Christian Church the House of the Living God is the Pillar and Ground of the Truth and especially the Levites as in the Old Timothy keep that which is committed to thy Trust Malachi 2.7 The Lips of the Priests are to be the keepers of Knowledge The People must ask the Law at their Months as Angels of the Lord of Hosts The Ark in the Tabernacle and Temple was the Repository but the Bearers of the Ark were the Persons intrusted Ver. 9. Moses wrote this Law and delivered it to the Priests the Sons of Levi which bare the Ark of the Covenant of the Lord. And to show their Fidelity once in Seven Years viz. On the Feast of Tabernacles they were to read that individual Law before all Israel Some think no Levites but they that were Priests were entrusted with this The Second Thing to be spoken to is the place where it was kept Moses expresseth it thus B. Azad Aaron in the side of the Ark but × signifies rather from or by the difficulty is whether it was in the Ark or in some Box besides the Ark. My Opinion is with the latter For First Sam. 6.8 The same Expression is used of the Philistines Presents Secondly 1 Kings 8.9 2. Chron. 5.10 There is nothing found to be in the Ark but the Two Tables of Stone Thirdly Both Jonathan the Paraphrast and the Talmud mention a little Chest at the side of the Ark wherein Moses put the Book of the Law Fourthly The Manna and Aaron's Rod was only put by the Ark. Fifthly The Ark was now covered with the Propitiatory Sixthly None but the High Priest once a Year durst go in where the Ark was but the Holy of Holies was a place sure enough and Sacred enough for this end Books that were not put in here were called Apocryphal that is not put into the hidden or secret place as Epiphan in the Book De Ponderibus saith of the Book of Wisdom and Son of Syrach they were profitable Books but not Canonical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not put that is saith Scaliger on Euseb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Ark of the Testament Afterwards when Prophetical Books were Wrote they were likewise laid up here 1 Sam. 10.25 When Samuel had told the People the manner of the Kingdom he wrote it in a Book and laid it up before the Lord. And the same is the Sense of Josh 24.26 Jonathan the Paraphrast being Interpreter There is a Noble Testimony to Divine Providence preventing Humane Miscarriages or repairing them A failure on the one side we find in 2 Chron. 34.14 Hilkiah the Priest found the Book of the Law of the Lord wrote by the Hand of Moses And a special care on the other Isa 34.16 Seek you out of the Book of the Law of the Lord and read one of these viz. Prophesies shall not fail neither one or other shall be wanting for my Mouth it self has commanded it may be Christ and his Spirit hath gathered them
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
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
not the Devils rage against Iesus Christ He came to destroy their Kingdom the meanest Worm would do its uttermost to Revenge But who would be such a Man's Proselyte I do seriously Advise his Disciples to beware of it No doubt such a cunning Man had Reasons to Conceal his Name An Example of the Metrical Kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 10. Verse 14. Thou hast seen it for thou beholdest mischief and spite thou shalt view it to requite it with or by thy hand the poor committeth himself unto thee thou art the helper to the fatherless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister by R. 2. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by N. 2. M. 2. because Pesik goes before and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minor by R. 3. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by N. 2. M. 11. because Macpah goes not before the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have had a Minor by R. 4. M. 2. but Emphatically it hath a Major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next Hemistich ends with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where greatest distance in Sense is by R. 1. and the Servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the next because Tipcha anterior preceeds Tab. 2. N. so the Third has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foregoer by R. 3. and the Fourth the Major R. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence the next 3 by Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and R. second third fourth M. 3. and Pesik in Chaghas is Euphonical and from thence the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which observe First That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annex'd Tab. 2. N. Secondly That Pesik in some Impressions is omitted in Pesik mahpah Thirdly That Maccaph is Emphatick to signifie the hastiness preventing any Doubt or Unbelief Thou hast seen surely thou hast seen Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Major all that follows coheres so something to be supplied Thou hast seen surely thou hast seen the mischief Here are three Propositions of distinct Subjects First What God does in Providence Secondly What the Poor doth on that account Thirdly What God hath done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminates the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Third The First is divided in two respective Propositions the former contains what God doth and the Second the end of that daily and constant Inspection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1.20 The most excellent of wisdoms cryeth without in the streets she uttereth her voice The last Proposition stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Third there is a Major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of the Minor R. R. 4. M. 3. The First Proposition is according to Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipcha being Atnah's Minor Chochmoth is in the Plural Number and supposes something to Govern it the Verb being in the Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 21. On the head of Concourse she cries in the doors of the gates in the city she proclaims her Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Two by Rule Merca because neither Pesik nor a Tone preceed T. 2. N. 2. M. 1. on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Major in place of a Minor R. R. 4. M. 3. which should be Pesik Next comes two Ministers viz. Merca and Tipcha not the fore-goer therefore one of them must be a Substitute Merca appears to be it Hence I conclude That Tipcha Rhebia Gereschate's Minor being extruded substitutes Merca Tipcha not anterior going before it by Tab. 2. of Extrusion Num. 3. the extruded Minor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then by Tab. 2. of Extrusion Numb 9. it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before Observe Gates and City agree not for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be in Government and ב would not be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Hemistich ends with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. first its next Homoth not agreeing should have the Minor but the Major Rhehia is in its place Emphatically The first Word Berosh has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it agrees with the next In this Paragragh begins a new Subject Divine Wisdom the best of Wisdom So it must either be Him who may be denominated in the Abstract Wisdom and that Plurally two Wisdoms The Son of God and Wisdom of the Father or the Eternal Wisdom of GOD the Contrivance of the way of Saving Sinners reveal'd in the Gospel it s either the Object or the Act c. FINIS A SPECIMEN OF A COMMENT ON THE OLD TESTAMENT BY THE Taghmical Art In III. PARTS I. On the Textual Classical or Doctrinal Scriptures II. On the Doubtful Difficult and Wrong Translated Places III. An Analysis with intermix'd Observations as Matter requires thoro the rest to make the whole Compleat The Art it self with the Doctrine about it is now in the Press thoro the Patronage of His Grace the Archbishop of Canterbury And the Encouragement of some other Gentlemen who desire that their Country should be a Land of Light and are willing to be at Charges in order to it The First of these Parts whereof this is a Pattern only is also ready when it can meet with the like benign obstetricating Hands that the Parent may not be over-charg'd with its Pressure into the World A Specimen OF THE Taghmical Art Genesis 1. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning God created the Heaven and the Earth THE Earth has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 1. M. 1. Silluk the Sentence and the Verse doth end From which we may discover the Error of Grotius in his Comment on this Verse who renders it thus When first God created the Heaven and the Earth the Earth was without form c. P. Simeon adds thus Or before God created the Heaven and the Earth These says he are two Literal proper and Grammatical Senses preferable to the Vulgar The end of this is to find a Pretence for the Pagan Doctrine of Eternal Matter in Divine Revelation all the later Philosophers among the Gentiles Rom. 1. growing vain in their imaginations Dem. Epicurus Ar. c. did maintain and defend Prae-existent Matter Many Mungrel and Nominal Christians Manichees Marcionites c. and some later and of better Note as Prae-Adamites and others viz. Smalcius Vorstius c. Besides many Rabbins held this Doctrine But one Argument stops their Mouth We are not to be wise above what is written How shall we believe without Testimony Heb. 11.2 3. The Doctrine of Creation belongs to our Faith not our Science Late Criticks have made Artificial Foundations for many such Notions and these Two That they might give ease to Omnipotence and find work for their high Towring Fancies have
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
Vniverse all things the whole World and may be confirm'd from Psal 124.8 Acts 14.15 and 17.24 By Heaven then is understood all that is not Earth But where to place the limits between them is the Question tho from what follows we may solve it viz. That Heaven is receptive of various acceptations but in the Text it is All that that is beyond or above the uttermost border of the Firmament where the fix'd Stars stand plac'd in other places following the surface of the Earth or Atmosphaere i. e. what is above either There is another Question here de casu Nominis viz. What Number it is dual or plural the accent on the penult makes it dual but the Aethiopic having the singular Schamai and the Root Schamah affording regularly Nouns of that derivation And 3dly There being Heaven of Heavens and Third Heavens I believe with Hottinger and Lud de Dieu that it is plural There remains yet one Question more about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphatick or ×” Notificative these Heavens and this Earth P. Simon blames Tremeliius for translating it thus but he should first blame Aben Ezra who so long before him turn'd it thus and H. G. and Paraeus and all the Hebrew Grammars and then he should prove that that is not the use of this ×” That which we learn from it is the erroneousness of them who talk of Pre-Adamites and prae-aerizits many Worlds before this For Moses informs us That the Heaven and Earth which God created in the beginning was this very Earth and these very Heavens of which Moses gave Account Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atnach under Elohim is here Rhetorical or Emphatick by R. R. 2. M. 2. for where the Verse contains but one Proposition there is no proper place for atnah whose use is to divide the Verse into the most opposite Propositions And hence we may know wherein the Emphasis consists viz. repeating the Verb that is on one side of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other also and shewing it to be taken in the most full and ample Signification So that to fill up Silluks Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bara with sakeph gadol is to be supply'd next to Elohim In English thus In the beginning God created He I say really created these Heavens and this Earth Hence we have a most strong Confirmation that the use and signification of the Word Bara in this place is to assert a production out of nothing Some may think that the Emphasis should be enquired for in Elohim not in Bara because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is under it I Answer If it were a little Lord or Minister that affects single Terms so it would But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands under Elohim because he is the last Word of the Sentence for its the whole Sentence he affects and the Essence of the Sentence lies in the Indicative Verb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelohim is not truly deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he mappikatum in Eloah shews ×” to be Radical nor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength Nor 3dly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their strength Nor 4thly Primarily from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swear but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in use among the Arabians to adore or worship a part whereof swearing is in which sense the Bible retains the Word This seems preferable to Aben Ezra's Opinion who thinks it a primitive In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worshippable the Adori is used by Paul in the Epistle to the Thessalonians 2. In the Old Testament it is the Name God declares himself by as the Object of Love Service and Swearing And the first Command of the Law is 3dly to have no other Elohim i. e. to worship none else 4thly It is very suitable for his creating us is the most suitable foundation and founds a most just Title to all our Worship and Service A Second Question is de casu Nominis How it comes to be in the plural Number Grotius thinks the singular is to be supplied before it Eloah Elohim But then Bara would bear a third word tipcha not munah as next to it Many Papists Protestants Lutherans and Calvinists that are well skill'd in Criticism think a Plurality in the Deity is understood and such as is consistent with a singular individual Essence and therefore that the Trinity is denoted And to evade the Objections of Socinians they form the Argument thus 1. Every Word in the Plural Number 2. Having a Singular Number 3. Without analogy of Number 4. The same signification being retained 5. Carrying Verb Participle or Adjective to the Plural with it 6. In the Third Person as well as First or Second is of a plural signification But Elohim is Ergo Fifthly Of Bara already It bears Munah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minister to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by T. 1. R. 2. M. 2. Which shews that Elohim is the Nominative to it and it being in the singular does denote that whatever plurality be in the Deity there is but one Creator one God whatever Multiplicity or Variety there is in formal objective Considerations to draw forth our Adoration toward him there is but one undivided Substance who was before all Creatures and by his powerful act gave being to them Sixthly Braesehit bears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which well agrees with the order of T. 1. and R. 3. as also the sense for being a little Lord it denotes the distance between single Terms What makes up the Essence of the Sentence is united by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister and if it belong'd to another Sentence it would bear a Major that divides Propositions therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewsthat it is an adjunct or circumstance of this Proposition and indeed tho the variety of significations attributed to this Word is great yet all agree in this ב in Braeschit is by Cabbalists counted mysterious and that two ways first Numerically to Ages Laws or kinds of Divinity Maghasche Bereschith signifying Natural Religion and Maghasche Mecchaba mysterious Divinity Others think God begins his Book with ב because that begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing for × begins arurah cursing but these are Monsters rather than Mysteries John in his Gospel c. 1. v. 1. interprets both ב and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us turning it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning So the Lxx. so Onkelos and Jonath Ben. Vziel Bekadmin and so the Vulgar and so the most usual Translations Hence the others fall Hierus Targum in Wisdom Tertull. in Power Procop. in his Empire 2. In the Foundation 3. In the Head or Sum. 4. In the Foundation Philo in Order before all So R. Bechai and Castalio Maimonides with Matter And among all the most authorized in the Son which shall be examined afterwards The Root
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