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 — ֖ — shews that 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 .

〈◇〉 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 {αβγδ} , because that begins {αβγδ} blessing ; for {αβγδ} begins arurah , cursing ; but these are Monsters rather than Mysteries .

John in his Gospel , c . 1. v. 1. interprets both {αβγδ} and {αβγδ} to us turning it {αβγδ} in the beginning . So the Lxx. so Onkelos , and Jonath . Ben . Uziel Bekadmin , and so the Vulgar , and so the most usual Translations . Hence the others fall Hierais . 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 {αβγδ} 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 Universe , 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 .

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 — mahapakh ; — 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 {αβγδ} 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 neutral Verb , ( whose Nature is that the agent be patient also ; for instance , I run , in this I am both doer and sufferer ) merahhepheth mov'd , is distinguish'd from Elohim by — ֔ — as well as from the face of the earth by — ֖ — a strong Argument for the Cartesian Notion of con-creating a quantity of Motion with this Chaos , as Time was . The whole of that Motion now by the signification of this Word rahhap puts on a seminal , prolifick , nourishing form or kind , Deut. 22.11 . & Jer . 23.2 . not that of a tempestuous Storm or Hurrican , for then {αβγδ} or {αβγδ} would be used . But a nutritive , preserving Motion is understood . Creation was by a violent force , and the whole Mass had revolved into its Original Nothing , without a constant , preserving power , which is exprest in this prolisick , breeding Expression , confirmed by the Syrian and Arabian Tongue , and the Fable of the {αβγδ} the First Laid Egg , whose Nest was the Universe , its White the Water , and its Yolk the Earth , its Dame the Spirit .

IV . — ֔ — is upon Elohim , by R. 4. M. 3. and shews silluk's Proposition to be compleated . God the Creator of the Earth is Author and Director of that Motion by which it was put in a posture and readiness for reception of future Form and Order . 1. It teacheth us that this Motion is not fortuitous , left to produce things by Chance , but is under the Conduct of Divine Wisdom . And 2. It makes a considerable distinction between the First Creation that was in a Moment , and the Second that was in Time , each Day having a distinct Work ; for Motion and Time are inseparable , succession , gradual progression is absolutely necessary to both ; though it was by the Counsel of the Divine Will how many Days should be spent in it , it was absolutely necessary some should , since it was done by Motion . 3. The after Laws of Motion in natural Production , were not the Rules of the Motion of this Week ; these Motions have the Creature for Author , this the Creator actus imperii ; the one of Nature , the other of GOD . The Office of — ֔ — is twofold , to stand at the beginning of silluk's sentence , and at the end of his own : The former I have now done with ; the second is very short and follows .

V. — ֣ — is under ruahh by R. 2. M. 1. the Spirit of God , or the Spirit GOD , as John 4. God is a Spirit . There are more things bears the Name ruahh , but Elohim is added for distinction , it is hard to disprove either , and hard to make choice , the one denotes more the Divine Essence , the other some distinct Principle in that Essence . But the most material , and most agitated Question in this verse is , whether Elohim be taken Metaphorically for exceeding great , and ruahb for Wind ; so that the sense should be an exceeding great Wind moved upon the face of the Earth ; the Authors are great and numerous , and the pretence is fair , ruahh signifies Wind often , and Elohim is so taken often ; Monsieur le Cenn's late Book pleads hard for this .

In Answer , I shall propose only the Characters of distinction that these Points afford when Elohim is thus Metaphorical for exceeding , or the superlative degree , then the Word qualified by it wears a Minor , not a Minister , as here . And First , Observe that the relation and coherence in sense , is much different , and we may see this from the Phrase in Greek , Act 7.20 . the English is that Moses was very fair ; but the Greek is {αβγδ} he was fair to God . The Parallel to which you have Jonah 3.3 . Nineve was a City great to God , there is — ֙ — paschta upon great — ֥ — sakephs minor , not — ֤ — as here , sakeps Minister ; for sakeph is upon Elohim in both places . So 2 Cor . 10.4 . {αβγδ} , mighty thoro God , or by him ; he with others , think the sense is very powerful . A second Observation is , That the Phrase is never used but where it admits of a Literal Exposition , as we see our Translators say a Truth in this , 2 Cor . 10.4 . mighty thoro God , and so 11.2 . a godly Jealousie , and 8.2 . the Grace of God ; Great Charity , says he , bestowed among the Churches . It is true God is in the Genitive in these two places ; but not so true , that that is their sense , tho the Rule is true , and therefore the sense of this place would be a Wind created by God , prae-existent to Wind afterwards created , as the Body of Light was to the Sun.

Third Observation which contains the decision of the Case , ruahh would have paschta on it , sakephs minor , as Jonah 3.3 . for confirmation whereof see Gen. 30.8 . with great wrestlings , or the wrestlings of God ; there is indeed Kadma , but Clod's Bible shews a variety of Reading in the Case , and the constant Chain of Points shews a mis-Printing , and that by turning the iron Letter — ֙ — for — ֜ — the Points in the Text stand thus — ֖ — — ֧ — — ֙ — — ֗ — Now compare tebhirs Dominion , T. 1. Col. 11. and it s thus — ֖ — — ֧ — — ֜ — — ֗ — 2dly , Kadmah is only servant to — ֜ — , and geresh is not here , therefore no place for kadma . 3dly , Two Ministers can never come together , and — ֧ — is a Minister , therefore — ֙ — another Minister cannot come next , and the same Case occurs , Gen. 23.6 . Thou art a great Prince among us , 2 Chr. 28.13 . has — ֜ — plainly , the other places are but compounds , Cant . 8.6 . Jer . 2.31 . or Poetical , with a Rhetorical Point , a Psal . 36.7 . & 80.11 . So we see the Phrase is to be retain'd , the Spirit of God , not a great Wind , which may be confirm'd from what doth precede ; as 2dly , from other Scriptures , Psal . 33.6 . By the Word of the Lord were the Heavens made , and all the Host of them by the breath of his mouth . See Job 26.33 . & 38.4 . Acts 1.6 . & 4.24 . And 3dly , the Phrase for tho ruahh signifie the Wind , never ruahh Elohim ; it were absurd to mention it .

VI . — ֑ — under tehhom signifies the haemistich of the verse , to terminate in this Word : — ֑ — is now Grammatical , and his Office by R. 1. M. 2. to divide the true middle of Sense , which is an evident index of these Points being a Logical Instrument , as well as Rhetorical and Syntactical ; the Preacher can never mistake in dividing his Text , taking them for Rule .

The sum of the Verse is to Characterize the Earth as first made , before it was brought into a comely and perfect Order . Now the Characters are such as denote imperfection or perfection , and between these on the one side stands — ֑ — , and on the other side the adversative [ {αβγδ} ] not to be Translated and but 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 — ֑ — — ֣ — — mahapakh ; — — ֖ — 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 milhil , signifies that ( {αβγδ} ) 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 .