Bereshit, the creation of the world being an exposition on the Hebrew in the first chapter of Genesis, as it was delivered at Sir Balthazar Gerbiers academy in White Fryers : the first oration, concerning the first dayes work / by Henry Walker ...

THE Creation of the VVORLD. BEING An Exposition on the Hebrew in Genesis the first Chapter.

The first Oration, concerning the first Dayes Work.

Right Honourable and the rest, Lovers of Vertue.

MOses begins the History of the first dayes work of the Worlds Creation thus:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(bereshith bara elohim eth hashshamajim veeth haarets.)

Genesis 1.1.

In which he shews how the visible world sprung from

the outflowne divine power: And Montanus translates it thus. In principio creavit Deus, Coelos & terram.

And it is rendered in our English Bible as follow∣eth: In the beginning God created the Heaven and the Earth. But I will God inabling mee, explaine every word in order, clearly to your understandings, The Lord give a blessing to it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (reshith) beginning; is a noune derivative (of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (raash) to cause beginning, or first) and from thence takes its signification; and it is of the feminine gender, to shew its naturall production, of what God from all eternity hath appointed it.

And here being no emphaticall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (h) for its prefix, it is not properly to be translated in the beginning but in beginning: and it teacheth us that the first of all things (out of God) hath beginning: God, and only God, is from eternity.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (b) the prefix signifies in, by which we may learn, That all Gods decrees are accomplished in his own time.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (bara) he created; It is the root it self, it sig∣nifies to make of nothing, which is proper only to God: All Artists are said to make, according to their seve∣rall works, but God alone createth.

Some of the Hebrew Rabbins, have delivered their opinions, that the severall Letters of these two first words בראשית ברא being summed up in figures; did presage the time to be, in how many years after he creation of the world, the Messias was to come, as thus

א	ב	ר	ש	ת	י
M.	MM.	CC.	CCC.	CCCC.	X.
1000.	2000.	200.	300.	400.	10.

〈…〉〈…〉 to 3910. And about that time it was that Christ came.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (elohim) God, is Noune derivative of the Masculine Gender and plurall number, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (eloahh) is the singular.

But there is a great controversie of what root it is derived.

Some are of opinion, that it is of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ajal) to streng∣then, and so it signifies Gods omnipotency; but from thence he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (el) God omnipotent.

Others say it comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ala) to curse▪ and so it signifies Gods wrath; And I confesse it is under this root in the Lexicons, yet under favour, we finde it a name sweet to the remembrance of Gods people, as, oh my God, our God, is frequent in Scripture, the joyfull expressions of Gods people, where this word is found.

It takes part with both these; and so is the name of God, as he is omnipotent, to defend his people; and as he is a consuming fire to destroy his enemies.

And though it is a noune of the plurall number, and joyned with a Verbe of the singular number, as if you would say Dii Creavit, (an unusual phrase in Latine) yet it proves clearly, that the world was created by the Trinity in unity.

And that the Eternall, Immence, Incomprehensible unity manifesteth it self in it selfe, from eternity, in e∣ternity, by the Trinity, and is Father, Son, and Holy Ghost, in a threefold working. And that the Father, by the Son, with the Holy Ghost, in unity, created the Hea∣vens and the Earth, and all the Hoasts of them.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (eth) is onely a signe that the word ••••••ing is to follow the Verbe in the Accusative case; but its selfe ••••••nifies nothing at all. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (shamajim) heaven, is a Noune derivatives of the duall number, and there are very great disputes from whence this word should be derived.

Some say it comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (majim) which sig∣nifies waters, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (sh) for its prefix, which signi∣fies which; as if one should say, that by the heavens is meant that place from which the waters fall; But it is very well known, that by the heavens is meant not on∣ly 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (shamam) which signifies to astonish; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (sham) astonishment, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a••••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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 hea∣ven of glory, for Saints and Angels, which is without end, was not without beginning.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (erets) earth, is a noune derivative, of both gen∣ders,

sometimes masculine, and sometimes feminine.

It is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ratsats) and so of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (rats) which signifies to bruise; which doth very well set forth the nature of the earth; for it is the most ponderous mat∣ter of all the creation.

When 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (erets) is of the masculine gender, it sig∣nifies the earth, only as to its own substance, without a∣ny 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, pot∣sheards, and the like. When it is of the Feminine gen∣der, it is to be understood as being the wombe of crea∣tures flowing from it, as plants to adorn it, or Inhabi∣tants to dwell upon it, as the Earth in the Fields, Gar∣dens, and such like places.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (h) emphatically is the prefix to earth here, as be∣fore to heavens, and doth teach us the same Lesson con∣cerning things below: That the first forme that the Earth received, it had from God.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (veeth) and, is only the mark again of the accu∣sative case, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (v) a conjunction copulative for its prefix.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (eth hashshamajim veeth haarets) Coelos, & terra, the heavens and the earth. All was created by God, in the first matter, and forme, toge∣ther, on this part of the first day, when God in begin∣ning 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 He∣brew 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (hash∣shamajim) 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (hashshamajim) in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not found.

And a second observation is from the number of these seven words, that they hold forth unto us the se∣ven dayes in the week, in six of which God created the world, and we are appointed to labour, and the se∣venth 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 se∣parated in the first form, from the spiritu∣all nature, and what that substance in its beginning was. I pray God give a blessing upon us.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(vahaarets hajeta tohu vabohu vehhoshech ghnal-pene te∣••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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (v) and, is a Conjunction Copulative, which (pointing to the insuing words) relates what the Cre∣ation 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 Fir∣mament or Heavens now are.

But I shall make it very cleare to your understan∣dings, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (vaha∣arets hejeta tohu vabohu) relates to the Earth.

And the next words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (vehho∣shech ghnal-pene tehom) extend to those higher Orbes whither the Heavens afterwards (in the second daies worke) expanded.

First concerning the Earth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (haarets) the Earth, Moses' calls it Earth, be∣cause it was so named long before he writ the Hysto∣ry; 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 san∣dy hills, because nothing but sand is to be found ther, yet after showers of rain, the dust of gold is sprink∣led 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (hajeta) was. She that was afterwards so state∣ly adorned by the divine workings after the expirati∣on of six dayes, had (even in the first day of her bar∣rennesse) a substance, a forme, a being, for so the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 bo∣dy, and branches spreading towards the Heavens.

But what was this forme that it now had?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (tohu vabohu) without forme and void, saith Moses, which the Prophet Esay explaines to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (kav-tohu veachne bohu) the line of confusion, and the stones of emptinesse, Esay 34.11. The line 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (tohu) confusion: The perpendicular (bohu) stones of emptinesse.

But I shal explain each of these words distinctly apart.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 Inha∣bitants

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 re∣mote rocky Islands now are, where there is nothing to be found but stones, slime, and rubbish, and it is de∣rived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be solitary, and so it signifies a desola∣tion, 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 wa∣ters, compact, or made solid, adorned with plants to beautifie it, nor inhabited with creatures to dwell up∣on 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (lo tohu ber aahh) the Lord did not create it to be (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tohu that was not Gods end to have it remaine so) vaine, but after∣wards 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (bohu) void, is a Noune derivative of the mascu∣line Gender, it comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (baha) (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (bubh) both which signifie, to be empty or voyd, (and so it sig∣nifies 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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (shamajim) the Heavens (saith Iob, where all those glorious bo∣dies are) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ghnal) upon the Abisse, which is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ghnala) to assend or rise up; it was above the Chaos, but within the Creation.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (pene) the face. It is the plurall number, in con∣struction,

for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (penim) faces, and is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ghnal panaja) upon my face; that is, in my sight.

And so here, this darknesse did extend over all the vast empty Abysse.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (tehom) the deep, is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (taha) as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (tohu is) onely hath a more large extent, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 se∣verall.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (tehom amar) the depth saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (raiti eth haarets vehinne tohu vabohu veeth-hashshama∣jim veen oram.)

I beheld the Earth, and lo, it was without forme, and void: And the Heavens, and they had no light. That which Moses calls the depth, Ieremiah calls the Heavens; and that which is called darknesse in Genesis, is here called no light.

The End of the second 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 Third Oration, concerning the first Dayes Work.

Right Honourable and the rest, Lovers of Vertue.

I Shall now (God willing) shew you how the Spirit of God supported the un∣formed world, and thereby the Divine power working upon Nature, formed, and brought the Creation into figures, to the eternall glory of God, and contemplations of Angels and Men.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(veruahh elohim merahhepheth ghnal-pene hammajim.)

Genesis 1.2.

Which Montanus translates, Et Spiritus Dei mo∣tabat super facies aquarum, and in the English Bible it is translated thus: And the Spirit of God moved up∣on the face of the waters.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (veruahh and the Spirit; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ruahh) is a Noun derivative, and is sometimes in the Masculine gender, and sometimes the Feminine. Interpreters doe much differ about its signification in this place.

Tertullian, (as Doctor Willet reports) and so the la∣ter Iews generally also say, that it is to be interpreted here wind; A mighty wind, or the wind of God, but that is a mistake; for the wind was not yet created.

Theodoret, was of opinion, that by it, is meant the Aire; but that cannot be, for all the Creation was in the first forme (only) in the Chaos.

Cajetanus, translated it an Angel, because Angels are said to bee Ministring spirits; but that is absurd: God needed not the helpe of Angels to create the World, nor to sustaine it, or to helpe to garnish it when the first forme was created: And besides, it doth not seem probable, that the Angels could be, be∣fore the Heavens were created; nor had God yet created the Light in its first forme, much lesse the Angels.

The old Rabbins (who were more able to inter∣pret) say it signifies spirit, or ghost, as wee have it translated.

It is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ravahh) to breath, or cause breath, to inspire, or put in an influence of motion; and from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ruahh) signifies a breath, or spirit.

And it is here in the Feminine gender, holding forth

the Spirit of God, to bee the Creatour of spirits, and breath; which is testified by the Prophet Amos.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(Hinne jot ser harim ubore ruahh)

Lo, hee that formed the mountains, and createth the spirit (or wind)

Amos 4.13.

And therefore the Prophet David, confesseth unto God in the hundred and fourth Psalm.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(Teshallahh ruhhacha jibb areun)

Thou sendest forth thy spirit, they are created.

And so here it signifies the Spirit of God the Crea∣tour: And therefore it follows,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Elohim) God, God in Trinity; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ruahh elohim) the Spirit, of God in Trinity; that is, the Holy Ghost, the third person in the Deity.

As God is one in Unity, so he is three in the Hypo∣staces, Father, Son, and Holy Ghost.

The Father is from himselfe, the excellent glory, en∣joying himselfe in his eternall will.

The Son proceedeth from the Father, and is the brightnesse of his glory, and the expresse Image of his Person, enjoying himself in the eternity of his Fathers will.

The Holy Ghost proceedeth from the Father, and the Son, and is the Spirit of glory, enjoying himself in the eternall motion, which is roused up, and stirred from the eternall enjoyment, which the Father and the Son, have each in other.

This is a great mystery, & it canot be fully explained to the senses of mortall men; but we may see Emblems of the Trinity in the Sun; there is the illustrious body of the Sun, the Light, and the Warmth: So the Fa∣ther is the excellent glory, the Son the brighnesse of that glory, and the Holy Ghost the Spirit of glory. And God in Trinity, by the Spirit of glory, created and beautified the world. And therefore saith holy Iob.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(Beruhho shamajim shiphra)

By (or in) his Spirit, he garnished the Heaven.

And so here Moses,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(Veruahh elohim mer ahhepheth ghnal pene hammajim.)

And the Spirit of God moved upon the face of the waters.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Merahhepheth) moved. There are very great controversies about the meaning of this word; and many disputes have beene among the Learned concerning it: As for example:

The Septuagint translate it, was carried. The Spirit of God was carried upon the face of the waters; that is, as a Bird is carried with her feathers, swimming upon the waters, by the motion of her feet. But this is far fetcht.

Tremellius translates it, did sit, the spirit of God did sit upon the waters, that is, as a Hen sits over her young, and this I confesse comes nearer to the sence of it.

The latine translation renders it motaba, did flutter. The spirit of God did flutter upon the faces of the

waters; that is, as a Bird fluttereth over-her-nest to warme and refresh her young.

But Calvin, in his Commentary upon this place renders two significations, as so indifferent in his judgement, that saith he, the Reader may take that which he likes best. It may be understood saith he, stirred itselfe, or, rested upon.

1 That the Spirit of God stirred it selfe upon the waters (to exercise his strength.)

2 Rested upon them (to sustaine them.)

The root from which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (merahhepheth) is deri∣ved is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (rahhaph) which in the English Bible, is seve∣rally rendered.

Sometimes it is translated to shake, And so when the Prophet Ieremiah being troubled at the peoples sinnes, said.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(rahhaphu col-ghnatsmothai) which is translated in our English Bibles thus, all my bones shake, that was, through the influence that it wrought upon him, it made his bones to stirre, and move within him, all his bones did shake.

Sometimes again it is translated to flutter, as in Deu∣teronomie, where Moses sets downe Gods out-flowne love to his people, under the similitude of an Eagle over her young, it is in the Hebrew.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(ghnal-gozalaiv jerahheph) It is translated fluttereth o∣ver her young, moves, expands, spreads, puts influence in, by resting upon, as the sun that spreads its beames

upon the Earth, fluttereth over her egges, not chickens, for so the word imports.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (gozel) 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 preser∣ved 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (v) prefix to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ruahh) we are to consider that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (hajeta) was, is to be under∣stood, for Moses now spake of the time past, for the cre∣ation was long before he was.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (merahhepheth) is here in the Conjuga∣tion Pihel, (though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (hh) hath no dagesh, for it is one of those Letters that will not beare it, being as much as double 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (th) it appeares to be the Femi∣nine Gender, and so to signifie such a motion as caus∣eth production, that is, to bring forth; what the Trinity had decreed.
• 5 By the Termination 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ghnal-pene) upon the face, faces, or rather aspects.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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, concern∣ing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (dabhabh) signifies to speak in wrath, or what comes from anger. 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (dabhar) to speak out a thing by argument, or alleadging reason. 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (malal) to speak with power, efficacy, or majesty. 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ghnana) to utter with the mouth, slowly, soberly, and leasurely. 5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (naam) to speake pleasantly, and merrily, or singing, or the like. 6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (hagha) to speak by a groan, or a sigh. And 7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 conversati∣ons thus speake what is in their hearts and mindes: And therefore saith the Prophet David, Psal. 94.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (amar nabhal belibbo en elohim) the fool hath said in his heart there is no God. Cor∣rupt are they, and have done abominable iniquity;

That is, by the abominable iniquity of his life, he hath ma∣nifested that he hath a corrupt heart, and that he doth not beleeve in God; he hath avouched it by his con∣versation.

And where Moses saith in the 26 Chapter of Deu∣teronomy vers. 17.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 Al∣mighty, That now there should be light.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (johi) Let there be, it is a branch of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (haja) to cause being, and is in the Future tense, and third person singular, by the prefix י (j) properly it shall be, light shall have a being.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (or) light. The Learned (both primative, and later Fathers) have been very inquisitive to finde out what this light was, that was this first day created, and have much differed about it. I will tell you some of their opinions.

• 1 I will begin with Austin, he thought it was a spi∣rituall, and no naturall, or corporeall light; but that cannot be, because it did distinguish day and night.
• 2 Catharinus, and others, conceived it to be the per∣fect light of the Sun, now made this first day, and re∣hearsed againe the fourth day; but that is directly a∣gainst the Text of the Scripture in verse 16. where it is expresly said, That God made the Sun, as also the Moon and Stars.
• 3 Nazianzen, and so Theodoret say, that it was such a bright cloud, that no mortall nature could en∣dure to look upon it whilst it was whole, and that therefore it was afterwards dispersed into severall bo∣dies of the Sun, Moon, and Stars: But that is very im∣probable; for then the most absolute glory of the whole Creation should have lost its perfection, before man was created.
• 4 Damascene supposed, that this light proceeded from the element of fire; but that cannot be, for the Ele∣ment of fire was not (as yet) created.
• ...

• 5 Basil, and others, hold it to be a light without a subject, afterwards fastened to the body of the Sun: Indeed if it had beene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (maor) there had been some ground for this opinion, but being that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (or) a body of light, that appears a clear mistake.
• 6 Thomas Aquinas, relates this light to be the Sun, but as yet imperfect, and afterwards beautified, and finished. If he had onely said it had been such a light, and not called it the Sun, his relation had been more probable.
• 7 Beda, Lyranus, the Master of sentences, and others, alleadge it to be a bright lightsome cloud, which was carried about by a circular motion, and gave light to the world, and indeed this is something to the pur∣pose: But,
• 8 Others, together with those quoted by Piscator, say, that this light was a little cloud that had a glim∣mering light in it, brought out of those waters, where the Spirit of God moved, and that by the power of the Almighty, it was caused to move with a circular motion about the masse of waters, and Chaos; and this seems to be most probable, and agreeing with the whole History.

And yet some goe a step further, and say, that this little light was afterwards translated into the body of the Sun, on the fourth day when it was created; but that is an extream curiosity.

Verse 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Vajjar elo∣him eth haor ci-tobh.) And God saw the light that it was good. The exposition of this, I shall refer to the last verse of the Chapter. It follows,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Vajjabhdil elohim) And God divided; God in Trinity, made the light to be morning in one hemisphere, whilst it was darknesse in the other. There was a clear distinct division.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ben) between, for even the whole Chaos was between them; and what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (haor this light was, I shewed you out of the third verse. And what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (hahhoshec) this darknesse was, out of the second verse.

Verse 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (vajjikra elohim) And God called; and so also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (kara) He called; they are both one word, onely the former hath the conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (v) and so is formed as the Future, but is the Preter tense, a phrase usuall in Hebrew in this manner. It signifies such a calling as doth manifest, or proclaime a thing, whereby the nature or quality thereof is rendred: And thus God here did manifest, and proclaime (laor) to the light, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (velahhoshech) and to the dark∣nesse, for both have the prefix 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (l) to them.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (jom) day, the light is very properly called day, being derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (hamam) which signifies, to brandish, and put to flight; for so doth the brandish∣ing lustre of the day expell the darknesse of the night.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (laila) night, it is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (lajal) to wander about, round and round, and with circum∣ferences, as one that goes up a paire of stairs; so do men that walk in the night. And so doth the dark∣nesse flye before the day in its motion also.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (vaihi ghnereth) And the evening was, it is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ghnarabh) to mix, and when the evening comes, it mixes all things with it selfe, in one conjunction of darknesse.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (vaihi boker) and the morning was. It is deri∣ved of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (baker) to inquire or aske; which as it re∣lates what men then begin to do amongst themselves, for it teaches us what is our duty towards God, even to aske of him our daily bread, even all things whereof we stand in need.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (vaihi) was, expressed both to the evening and to the morning, shewes that all the day, each of them had a manifest being in that hemisphere, (wherein for the present they were each of them but) a part.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (jom ehhadh) the first day, properly (it sig∣nifies) one day. It is not usuall in Hebrew to call any thing first, but God himselfe: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ('ehhadh) is deri∣ved of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (ahhadh) to joyne together, and so the joynt motion of the evening and morning made one day, for after the light was created, both night and day were continually, for wheresoever it was day, it was at that present, night on the other side of the World; as it is now with us, and the Hemisphere in our Antipodes. But the evening was first every where, untill the morning light approached. And some thinke (and perhaps it may be so too) that this light was made about the time we call six a clocke in the morning, the day being then about six houres long: And yet others thinke, that all that God made of

the Creation this day was succinct, immediately one thing after another, about the time we call midnight, And so the whole day and night, succeeded in all parts of the world in order after.

The end of the fourth and last Oration concerning the first dayes worke of the Creation.