the heavens is meant that place from which the waters fall But it is very well known that by the heavens is meant not only the receptacles of the waters above but of those higher Heavens where the Sun Moon and Stars are And also of the Heaven of glory But none of these were finished the first day And indeed it seems clear to me that it is derived of the root {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shamam which signifies to astonish and so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sham astonishment taking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aâ—â—m for its affix which properly makes it the duall number we are therby rightly told what the heavens are even those glorious manifestations of God which though excellent discoveries thereof are made unto us yet when we poore mortall creatures have pryed all that we can into them even then the more we know the more we are astonished {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} h emphaticall here put for the prefix as if it were said these heavens those heavens the heavens pointing out unto all the heavens to be created of God even the heaven of glory for Saints and Angels which is without end was not without beginning {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} erets earth is a noune derivative of both genders sometimes masculine and sometimes feminine It is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ratsats and so of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rats which signifies to bruise which doth very well set forth the nature of the earth for it is the most ponderous matter of all the creation When {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} erets is of the masculine gender it signifies the earth only as to its own substance without any relation to any thing flowing out of it unfruitfull and unadorned as it was in its first forme and as it is since spoken of in relation to its self only as shels potsheards and the like When it is of the Feminine gender it is to be understood as being the wombe of creatures flowing from it as plants to adorn it or Inhabitants to dwell upon it as the Earth in the Fields Gardens and such like places {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} h emphatically is the prefix to earth here as before to heavens and doth teach us the same Lesson concerning things below That the first forme that the Earth received it had from God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} veeth and is only the mark again of the accusative case taking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v a conjunction copulative for its prefix {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} eth hashshamajim veeth haarets Coelos terra the heavens and the earth All was created by God in the first matter and forme together on this part of the first day when God in beginning created them as a workman casteth or forgeth a cup and cover both together and afterwards fashions and beautifies it or as an Egge which when it is layed hath the white and the yolke but after it becomes a chicken receives perfection of bones and is beautified with feathers and other adornments So were the Heavens and the Earth first both created by God in the first motion and matter and afterwards perfected in beauty and order From the whole Verse there are some of the Hebrew Rabbins have been curious in observations for they were strangely given that way as appeares by all their writings some of their conceits were thus First from the letter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is as much in number as M. with us That because in this Verse it is six times exprest that is once in six of the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hashshamajim only wants it that therefore this world is to continue from the creation 6000 years And some since have called the seventh of the thousands the eternall rest and therefore consealed in the mystery of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hashshamajim in which {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is not found And a second observation is from the number of these seven words that they hold forth unto us the seven dayes in the week in six of which God created the world and we are appointed to labour and the seventh which is the Heavens doth signifie the day of rest But leaving the Rabbins to their curiosities I will conclude at this time with this undeniable truth That in beginning God who is Trinity in Unity and Unity in Trinity created the heavens and the Earth in the first forme thereof of nothing and this Heaven and Earth thus first made was the world though not yet set in perfect order but afterward beautified by the Ornaments of the six daies work The End of the first Oration concerning the first dayes work of the Creation THE Creation of the VVORLD BEING An Exposition on the Hebrew in Genesis the first Chapter The second Oration concerning the first Dayes Work Right Honourable and the rest Lovers of Vertue I Shall now by Gods assistance shew you how the grossenesse of Creation was separated in the first form from the spirituall nature and what that substance in its beginning was I pray God give a blessing upon us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vahaarets hajeta tohu vabohu vehhoshech ghnal-pene teâ—om Gen. 1.2 which Montanus translates into Latine thus Et terra erat solitudo inanitas et caligo super facies Abyssi And in our English Bible and the Geneva it is rendred And the Earth was without form and voyd and darknesse was upon the face of the deepe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v and is a Conjunction Copulative which pointing to the insuing words relates what the Creation was in its first forme as to its owne substance even as a peece of wood cutrough out of the timber by the Carver or a stone-hewed out of the rocke by the Mason intended for curious works to be ingraven and wrought for the adorning of it but as it is so in its own rough shape and first forme it is only a block or a stone and no fashion no beauty put upon it I know that most of the Interpreters upon this place are of opinion that these words which I have taken for this second theame do relate only to the Earth and not any thing at all to those places where the Firmament or Heavens now are But I shall make it very cleare to your understandings and prove it positively out of the Scriptures that these words do relate part of them to the Earth and part of them to the Heavens The former part {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vahaarets hejeta tohu vabohu relates to the Earth And the next words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vehhoshech ghnal-pene tehom extend to those higher Orbes whither the
Heavens afterwards in the second daies worke expanded First concerning the Earth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} haarets the Earth Moses ' calls it Earth because it was so named long before he writ the Hystory but it was not Earth this first day nor untill God caused the waters to gather together and the dry land to appeare and then God called it Earth verse 10. and not before Some Mountaines in Arabia are called sandy hills because nothing but sand is to be found ther yet after showers of rain the dust of gold is sprinkled about their bottomes even so the first forme of the Creation had not that glorious beauty which the divine showers of Gods fiat afterwards distilled from it And yet it had a being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hajeta was She that was afterwards so stately adorned by the divine workings after the expiration of six dayes had even in the first day of her barrennesse a substance a forme a being for so the root {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} haja signifies to have being As a tree in winter that hath no fruit no leaves no beauty yet it hath both a root in the ground and a body and branches spreading towards the Heavens But what was this forme that it now had {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tohu vabohu without forme and void saith Moses which the Prophet Esay explaines to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} kav-tohu veachne bohu the line of confusion and the stones of emptinesse Esay 34.11 The line {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tohu confusion The perpendicular bohu stones of emptinesse But I shal explain each of these words distinctly apart {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tohu without forme is a Noune Derivative of the Masculine Gender Ierom translates it to signifie empty that is without plants to adorne it or Inhabitants to dwell upon it The Septuagint translate it invisible no plant nor creature to be seen upon it Pagnius understands it vast solitary And some of the Hebrew Rabbins have called it a Chaos as some remote rocky Islands now are where there is nothing to be found but stones slime and rubbish and it is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be solitary and so it signifies a desolation or vast thing without plants or creatures Yet the Earth was not absolutely without a form for then it had bin nothing Every thing that is hath a being by its forme but it was not yet severed from the waters compact or made solid adorned with plants to beautifie it nor inhabited with creatures to dwell upon it There was no Adam no Garden of Eden with pleasant and delightfull trees and precious stones all which it had gloriously when the Creation was finished For as the Prophet I say saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} lo tohu ber aahh the Lord did not create it to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tohu that was not Gods end to have it remaine so vaine but afterwards formed it to be inhabited Isa. 45.18 And it was looked upon by God in the eternall Councell of the Deity as having all its comely Ornaments in the Idea All things are in eternity in Gods presence {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bohu void is a Noune derivative of the masculine Gender it comes of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} baha or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bubh both which signifie to be empty or voyd and so it signifies emptinesse or a vacuity so as to be uncapable of producing plants which vertue it received afterwards in the third dayes work It was as a twig that a Gardener cuts off which is not capable of bearing fruit untill he hath ingrafted it in the stock It could not bring forth plants untill God joyned his fiat with it Secondly Concerning the Heavens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hhoshech darknesse is a noune derivative of the masculine Gender Some of the Rabbins understood it to meane the element of Fire but then it would have been transparent Some suppose it to be that which wee call night and no other darknesse going before the day but we know that in the night there is when it is darkest some glimpse of light from the influence of the Stars at least In a word it was not any thing created but comes of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hhashach to be obscure or dark greater then the darknesse of the night a meere privation of light It is a maxime both in Divinity and Philosophy That darknesse is the principall thing in the very essence and forme of the Creature untill God puts in light into it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shamajim the Heavens saith Iob where all those glorious bodies are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} lo zaccu are not clean in his sight Job 15.15 They were all even the Angels themselves dark creatures untill God put light into them And yet the darke obscures not from God the light and darknesse are all one unto him And this darknesse was not in the Chaos onely but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ghnal upon the Abisse which is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ghnala to assend or rise up it was above the Chaos but within the Creation {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pene the face It is the plurall number in construction for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} penim faces and is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} phana to look and so properly signifies the aspect As where God saith in the second Commandement Thou shalt have none other Gods but me It is in the Hebrew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ghnal panaja upon my face that is in my sight And so here this darknesse did extend over all the vast empty Abysse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tehom the deep is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} taha as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tohu is onely hath a more large extent taking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} m for its affix as if it were an Adverb and signifies al that lay voydly the whole solitary vacuity the great Abysse bottomlesse emptinesse not that it absolutely wanted a bottome but by reason of its vastnesse Most men take this Deep for the Sea but that is a mistake for the Seas were not yet gathered into their place And Iob treats of them each distinctly as severall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tehom amar the depth saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vejam amar and the Sea saith Job 28.14 And al that I have said agrees with what the Prophet Ieremiah hath written in the holy Scripture Ier. 4.23 {non-Roman} {non-Roman} {non-Roman} {non-Roman}
signifies the young of any thing as it is propagated and brought forth in the birth which of birds must be the egges nothing else It is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} gazal which signifieth to part away violently which must needs be the egge and not the chicken So that this fluttering of the Eagle over her young is her sitting upon her egges to hatch them which she doth by that warmth that floweth from her into the egges And so the spirit of God is said to sit or move here And there are five things more to be considered concerning this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} merahhepheth he moved 1. That it is a participle in Benoni that is moving which shewes unto us that all creatures subsist by motion the Sunne Moone and Starres are preserved by motion men and all living creatures dye when they cease to breath And all things that grow are in perpetuall motion of putting forth themselves to budding or ripening what flowes from them which ceasing they dye 2 By the conjunction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v prefix to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ruahh we are to consider that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hajeta was is to be understood for Moses now spake of the time past for the creation was long before he was 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} merahhepheth is here in the Conjugation Pihel though {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hh hath no dagesh for it is one of those Letters that will not beare it being as much as double {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} h it selfe And by the Grammar rules signifies a doubling of the sence as to say moved moved that is continually or vehemently moved 4 By the affix {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} th it appeares to be the Feminine Gender and so to signifie such a motion as causeth production that is to bring forth what the Trinity had decreed 5 By the Termination {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} eth it is the plurall number and so holds forth the severall workings of Gods spirit herein First To preserve the first Form of nature which God had created And secondly To cause that Forme to put forth it selfe to production as to what God by his fiat afterwards appointed it And thus the spirit of God is said to move upon the face of the waters {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ghnal-pene upon the face faces or rather aspects {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hammajim of the waters for the waters then were higher then the Chaos But I shall refer that of the waters untill the second days work of the Creation The End of the third Oration concerning the first days work of the Creation The fourth and last Oration concerning the first dayes worke of the CREATION Right Honourable and the rest Lovers of Vertue COncerning the Light which God created the first day Moses saith as it is rendred in the Hebrew Genesis 1. verses 3 4 5. 3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 5 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Vajiomer elohim jehi-or vaihi or 4 Vajiar elohim eth haor ci-tobh vajiavhdil elohim ben haor uben hahhoshec 5 Vajiikra elohim laor jom velahhoshec kara laila vaihi-ghnerbh vaihi boker jom ehhadh Which Montanus renders in Latine 3 Et dixit Deus sit lux fuit lux 4 Et vidit Deus lucem quod bona divisit Deus inter lucem inter tenebras 5 Et vocavit Deus lucem diem tenebras vocavit noctem fuit vespera fuit mane dies unus And in our English Bibles it is translated thus 3 And God said Let there be light and there was light 4 And God saw the light that it was good and God divided the light from the darknesse 5 And God called the light day and the darknesse he called night and the evening and the morning were the first day To begin with the third Verse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vajjomer elohim And God said God in Trinity The great question disputed amongst the Learned is How God here did say or speake seeing he is a Spirit To which I answer thus There are seven Hebrew words which I finde in the Bible all translated to speake but they differ thus 1 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dabhabh signifies to speak in wrath or what comes from anger 2 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dabhar to speak out a thing by argument or alleadging reason 3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} malal to speak with power efficacy or majesty 4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ghnana to utter with the mouth slowly soberly and leasurely 5 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} naam to speake pleasantly and merrily or singing or the like 6 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hagha to speak by a groan or a sigh And 7 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} amar to speake by any way of manifesting what is in the minde or thought as an Artist that ingraves carves or paints a resemblance to manifest what is in his fancy We expresse what is in our mindes by writing as well as by words and so the Egyptians did the like by Hereglifixes And men by their lives and conversations thus speake what is in their hearts and mindes And therefore saith the Prophet David Psal. 94.4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} jithammeru col pongale aven which our English Translation renders thus All the workers of iniquity boast themselves speak themselves their hearts speak by their works And therefore saith David in 53 Psalme and the 1 Verse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} amar nabhal belibbo en elohim the fool hath said in his heart there is no God Corrupt are they and have done abominable iniquity That is by the abominable iniquity of his life he hath manifested that he hath a corrupt heart and that he doth not beleeve in God he hath avouched it by his conversation And where Moses saith in the 26 Chapter of Deuteronomy vers. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eth Iehova heemarta hajjom lihjoth lecha lelohim which is rendred in the English Thou hast avouched the Lord this day to be thy God And verse 18. the same word is used againe and so translated And the Lord {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} heemirecha hath avouched thee this day to be his peculiar people That is hath manifested what is in his minde towards thee God said That is It was in the counsell of the Almighty That now there should be light {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} johi Let there be it is a branch of {non-Roman} {non-Roman} {non-Roman}