Miqra ̕qadōsh The Holy Scripture : bethab e̕meth, the Scripture of truth, ta iera grammata the Holy letters : a grammatical opening of some Hebrew words and phrases in the beginning of the Bible .. by the same author.

A GRAMMATICAL Opening of some HEBREW WORDS and PHRASES In the beginning of the BIBLE, &c.

THAT, Scripture-Truths, and Formed Beings, may, in their several proper Realities, specifick Peculiarities, and distinct Excellencies, by their own luminous Beams, and Glorious lustre, and Native Beauty, the more commend themselves to the inlightned Eyes of Spiritual discerners, let this orderly Method be received and impro∣ved,

The original word is first to be expressed, as in the Beginning of the Bible the Hebrew lan∣guage doth declare.

The proper significancy of that Original word, is next to be assigned and considered.

The further Explanation of that proper significancy, is, after that diligently to be heeded and well minded, according as the several words and Phrases in the Holy Scriptures of Truth are, which do treat of that special-subject-matter.

The first Original word in the Hebrew Tongue in Gen. 1.1. is

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

The proper and genuine significancy of this word,

In the Head Captain. In the abstract in the Head-Captainship. The very na∣ming of this word doth hold forth Christ with admiration at our first entrance into the Bible, O, in him who is the Head-Captain, &c.

The further opening of several secrets in Nature, and mysteries in Grace, groun∣ded upon the Letter and Spirit of that significancy of [Reashith;] In propriety of speech [Reashith] must have the significancy of [Roash.] Whereas [a be∣ginning] doth not carry a meaning adaequate thereunto: For, every head is not the first beginning of that unto which the head doth belong; As [Roash Shibbo∣leth] the head of a corn-ear, Job 24.24. The head of this springing, growing creature is not the first beginning of it; For, after the quickning and rooting of the Seed sown, and some putting forth of itself, there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mar. 4.27, 28, 29, First the blade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then, afterward, or after that the ear, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after that the full ear.

And every beginning is not the head, there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 3.14. the beginning of subsistence, which we are to hold, the beginning of that special

Grace of Faith, or, of that greater degree of assurance, which we are to hold by persevering in that Doctrine of Faith, in which formerly we have been instructed, and of which we have made profession; which Grace doth put some kind of being or subsistence into the things of Christian Religion; and which doth under Christ in the supplies of his Spirit, sustain or support Believers at present, about what they hope for, and is yet to come; yet is not this faith or confidence the head of this, for Christ alone must be acknowledged to be the head of this; he and he only is the head of Faith, and of every other Grace, of perseverance and growth therein. All Grace flows from his Mediatoral Headship: Faith in Believers was derived from Christ, and must be preserved by and in him, Heb. 12.2. Although beginning be a word very properly attributed to Christ. There must be some Head beginner of Creatures, before they could have a created Being. Here Christ alone hath the honour to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rev. 3.14. The beginning of the Creation of God, All things having been Created by him, Eph. 3.9.

He was by solemn unction put into the Principate, from the Head, from the Original Beginnings, or Primordial Antiquities of the Earth, Prov. 8.23. Crea∣tures were but passive at the first, and did receive their make from Christ, who was their active principle: He the Aleph, the Alpha, in all the Created Alphabet, the first before them all, Rev. 1.8, 11. & 21.6, & 22.13. he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jo. 1.1. Yea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he calls himself, Joh. 8.24 25, 55, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [I, the Beginning and the [I am] before Abraham was made, I am, even Jehovah Mashiach: Creatures were made by me, as if he had said, and had their Beginning of existence and essence by me: What was Abrahams [made] to my [am?] My AM had Prio∣rity before, his MADE, or any other Creatures MADE.

Thus Christ is the Head of all Empire and Power, Col. 2.10. The Head of every Man, 1 Cor. 11.3. of every Creature; chiefly, in a special relation, Head of his Church, giving Spiritual life, motion, vigor, salvation to the whole, and eve∣ry Member of the mystical body, Eph. 5.25. & 1.21, 22, 23. & 4.15, 16. Col. 1.15- 18 & 2.19. Not only he himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Primate, who firsting it in all, but he himself is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Head, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he himself in both.

Reashith beriath Aelohim, Rev. 3.14. so Hutterus his Hebrew doth word it, the Reashith of the Creature of Aelohim, as one of the principal of Christ's Hono∣rary Titles; and the Syriac Reashith the same, Rishaa decul dabberea Laa-lahaa, Rev. 22.13. in the same harmony, Ani hua haa aleph, Reashith hariashon. I, he, that Aleph, the Reashith, that heading one; Rishith again in the Syriac. The letter, A, not only in Hebrew and Greek, but in other Languages, literarum caput, the head of letters. The Crown of this must be set upon Christs Head, and his alone, he is to bear all this Glory: There is no such Aleph tenebrosum, no dark, deformed Aleph, there is no such a nothing beginning of universal matter, as Apocriphal Phi∣losophy has created the meer fiction of: All things were made by this Reashith, without him there was not as much as any one thing that was made, He the Head-causer of all and every Created Beings. Joh. 1.1, 3, (Isa. 44.6, 24.) he was the Reashith, Joh. 1.2. spoken of ••••n. 1.1. who was with those Aelohim: It is twice mentioned, both in the Hebrew of Hutterus, and also of the Syriac, Brishith. Where note in the way, that, it was a great defect in the Publishers of the Poly∣glot-Bibles, that in the New Testament they have left out Hutterus his Hebrew, which would have cast great light from the Old upon the New, and from the New upon the Old, Testament, both from the sameness of the words and phrases in some places in both, and from the variety of expressing the same thing in other words and phrases in some other places.

This first word in the Bible is only peculiarly applicable to Christ: Reashith is his Name and Nature, both in Type and Antitype, Num. 18.12. Reashitham, Prov. 8.22. Reashith was Anointed to this Office of Head-Captain, v. 23 so 1 Cor. 15.20. Reashith, in Hutterus his Hebrew, and Rishathaa in Syriac, Col. 2.10, 19, & 1.18. Roash in Hutters Hebrew, Rishaa in Syriac, Joh. 1.1. Berea∣shith hajah haddabar, so in Hutter, the very same word with this first word in the Bible, the Book of Books, in the Head-Captainship was (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, truly subsisted, so is the proper nature of that substantive verb, noting existence and subsistence, Christ had his Being then) this word (Essential) in the Syr. it is Brishith: So again, v. 2.

Bereashith in Hebr. Brishith in Syr. To this well agreeth Gen. 1.1. Bereashith, with Gen. 2.1. where all the Host of the Heaven and the Earth, are expresly brought in as militating under this Head-Captain; (Compare Numb. 14.4. Judg. 7.16, 20. & 9.34, 37, 43, 44. 1 Sam. 11.11. & 13.17, 18. Job 1.17. Joh. 5.13, 14, 15. Psal. 24.8, 10. Isa. 55.4. Heb. 12.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and it is worth the noting, the Greek in Heb. 10.7. that, as soon as the Bible inrolled is unrolled, the very first word doth write of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Christ of himself, In the head of the Bible it is written of me; there you should begin with Christ's Headship, Psal. 40.7. He who would understand this must examine the Original.

O how much sweetness would this put into all our Readings and Meditatings up∣on the holy Scriptures of Truth, that, from the beginning, to the end of the Bible, Christ doth both begin and end the Old Testament, Gen. 1.1. Mal. 4.2, 5. and also the New, Matth. 1.1. Rev. 22.16, 20, 21. and he runs all thorow, both Old and New, Col. 3.16. Heb. 13.8.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. He created, or, he made to be (what before was not in being, pure, perfect, choice every way, as to all those usefulnesses and ends, for which such a Being was given.) If this be enquired, what was done in and by this Head-Captain?

Expla. Creation is the causing of a finite Being to exist or be from an absolute nothing, as the Negative term, or pure Negation from which it doth commence, not out of which it is made; for, nothing cannot contribute any thing to, or towards a Being: What is said here to be created, did then, and not till then, begin to be, and to exist; for, immediately before That, it might be said of them as of the Abysses, Prov. 8.24. and of the Fountains Beaein, In-not: And Rom. 4.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not being: And Heb. 11.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not of any such things as by any reason or manner could be known, or discerned as being, mibbeli-mah ni reh, in not what was see-able; so Hutterus; The Creatures were made, not of any thing that did, or could appear, not of any pre-existent matter, not out of any confused Chaos, or lumpish heap of common matter, this Creator needed not such stuff or matter, as men now do, to work upon: The created Beings here spoken of, being heterogeneous one from another, specifically different in the very formality of their Essence and Existence, must consequently be heterogeneous from any such pre∣tended First matter. It is a point of Faith to believe this.

That Pretended First universal matter, the infinite confused Chaos, that dark Abyssal nothing, that eternal unintelligible Ain, Nihil, Non-ens, nothing which some of the old, and others of the new Philosophers assert to be that Catholick Trea∣sury, and Original Store-house of matter, out of which all the Creatures had their Essences and Existences, is but an imaginary Figment, and a Non-entity, meer Nullity, and must fall together with its impossible attempt of any real transmutation of no∣thing into something: A deformed Brat of Ignorance and Unbelief, not rightly un∣derstanding, nor duly applying the true meaning and proper significancy of Tohu, Bohu, and Choshoc, of which in their places; For, the whole world of vain Affecters of human Wisdom, may be challenged to render word for word, the natural signifi∣cancy, the genuine sense, and proper grammar of the two first Verses, in the first Chapter (as men have wrongfully divided them) in the beginning of the Bible, In this Frenchilying, Frenchified Age, the Gallic word for nothing is Rien, from the Latine Res. A thing, as, s'il est Rien en quoy Je te puisse servir, if in any thing I may be to thee of use, or, I may serve thee, and s' il y a Rien que te nuise, if there be any thing which is a nusance to thee, or which would hurt thee: So that pro∣perly Rien in French is a thing, but they take it for nothing, though no Negation be expressed. Nothing in Saxon is Nanthinge, in Low-Dutch Niet, q. N' jet, or ne jet, not any thing, not a jot, or jod; in Italian Nente, a Non-entity; in Latine, Nil, nihil, nihilum, q. ne hilum, not the least thing can stick to the grain of a Bean; in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not so much as any one thing, though never so little. Let therefore their non-entitative Chaos pass for a nothing, a Neant, as the French better express it in another word, a Non-ens, a no-being.

This is the work of an Omnipotent Agent in his incommunicable Essence, in his glorious singularities, and peculiar properties, which are not impartable to any

meer creature, Job 9.8. Lebaddo, Isa. 44.6, 24. Lebaddo meitti alone from-with me, Neh. 9.6, 7. Attab hua, &c. 1 Chron. 29.11. Isa. 40.12-18, 25, 26. & 41.20, 23. Rom. 1.20, 21. Jer. 10, 11, 12. All made pure, and perfect, and good, Deut. 32.4. Gen. 1.4, 10, 12, 18, 21, 25, 31. Christ here steps in to be considered as Head, in a threefold respect: more largely, generally, and comprehen∣sively, he is Head of the whole Creation, Eph. 1.22. Col. 1.16, 17. More particu∣larly he is Head of Angels; Col. 2.18, 19. 1 Cor. 11.3. More specially he is the Elect of Angels, and of Men, 1 Tim. 5.21.22, 23. & 4.15, 16. & 5.23. Col. 1.12-20. & 2.18, 19. O how fruitful matter of heavenly meditation is here, should I enlarge upon it!

Let me take occasion here to be finishing of this part of my Testimony against that great wrong which is done unto the holy Scriptures in many places by man's dividing of them into so many Chapters, and their chopping and mincing the Chap∣ters into so many Verses, from one hint of this given some few lines before.

To begin this Observation with the Diary of the first week of the created World in the distinct seven days thereof, which was, is, and will be the just measure of all the succeeding weeks in their successive courses, both for working, and for keeping weekly Sabbath, by an unchangeable Law of established order, both in the re∣vealed Word, and in created Nature. Which great Truth and Duty of the present Age and Day, is much hid from a common Eye, by dividing the three first Verses of the second Chapter from the first Chapter; whereas these put together, as they ought to be, are one entire History of the Creation of this World, and should be considered distinctly and apart, it being compleat in it self, and would be many ways very useful, it so meditated on; as Shem Acher hath discovered in the second part of a Treatise of his, called All in one, &c.

For that Journal of the Creation being in a short comprehensive History finished, there is an entrance upon a new Narration of the After-generation and production of these Created Beings in their several kinds according to their Creator's appointment.

This Division, as we have it brought to our hands, being a Humane Invention, is expresly forbidden, Deut. 4.2. Prov. 30.5, 6. Rev. 22.18, 19. Any discerning, considering Reader, may observe how it doth break off abruptly in many other histo∣rical passages of Scripture. There is very often a change made in the distinction of Sentences, and in the members of those distinctions, which doth much alter the sense. It is a great oversight in the English Translations, that they have left out many of the Titles of the Psalms in numbring of their Verses.

The accents hereby are changed! they make Sophpasuc and Silluk alwaies to end the verse with a full point, which should not be: The doctrine of accents is here∣by little understood, and less attended. The Reader by stopping at the end of a Chapter doth not take in the whole of some particular subject-matter, and for that cause cannot be so profited, Scriptures are not made so familiarly indwelling. Both the speaker and hearer doth often mistake citations and quotations, when they re∣member not Chapter and verse aright, by which means those Scriptures themselves are not so minded nor improved. We have no such partitions mentioned in Scrip∣ture, and there are some editions of the New Testament without them, of which I have one of them in the Greek; the dividing of it as now it is mangled, being reported to be the work of one mans fancy, as he was travelling in a Journey, and had such a thought arising in his heart, that it might be of use so to pluck it limb by limb, and part by part from it self. Hence the Jews brought in their Parasha, or great Sections of Moses his Law, each of which was a Lecture on the Sabbath-day, which they read in their Synagogues, Act. 15.21. In all 54 Sections in the Law which they read over in 52 Sabbaths, joining two of the shortest with some other, to finish the whole in one years space: and in imitation of this, some Christians Antichristianized brought in their stinted readings of Gospels and Epistles on their Sundays, which they miscall their Dominical days: thus is the New Testament cor∣rupted in the Syriac edition of it, after the manner of the Common-Prayer-Book. Hierom is said in History thus to parcel out the Gospels at the command of Damasus, Bishop of Rome An. Ch. 370. and Paulus Diacorius Aquileiensis added the choppings of the Epistles of the Apostles to it, An. 770. others refer it to one Musaeus in the time of Pope Leo the First, An. 441. and so it hath been handed down by corrupt

Tradition to this day: Whoever did it, it is a Popish Invention. How many Verses have but a comma in the Original, and not a full point in the end of them? and how many are the Chapters that do begin with a rational Illative Particle, if at all minded by the most of Readers? Jehovah will have a time to plead the cause, and to vindicate the honour of his own pure sayings, which shall be in this sense also, Silver tried in a subliming Furnace of Earth, fined seven times, Psal. 12.6. perfectly purged of all humane drosses, and Antichristian corruptings.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. Aelohim, or, the adored Almighties, or supreme Judges designating their Dominion, Power and Authority in relation to the Creatures, exercised and ex∣erted towards them, pronouncing and threatning, executing a Curse against and upon them, if they rebel against the Creator and Redeemer, who alone can keep off, or take off that Curse.

Expla. If it be asked, who he is, the Creating One, giving a Being to his Creatures, of whom it is here said He Created? The answer is, he is Aelohim. It is one of the singular excellencies of the Holy Scriptures of truth in the Origi∣nal Hebrew, that, it is mostly by way of Question and Answer, which, if rightly understood, spiritually discerned, and well improved, would make it to shine forth in admirable clearness of-self-evidence, to be one of its own best Commentaries and Expositions, and would take off all objections and exceptions against a litteral ver∣sion and translation of the Hebrew Text, word for word, without any humane ad∣ditaments, supplements, or alterations of sense, however misjudging ones do ac∣count it harsh and unelegant, and blaspheming ones do charge it to be insignificant non-sense. For by this which I have here mentioned, it doth carry its own letters testimonial along with it, and doth commend its incomparable preferrableness to all the Sons of Wisdom (who will justify her herein) above and beyond all and eve∣ry of the not-God-inspired writings of meer men that ever were, are, or will be.

Let it be upon this occasion more thoroughly researched into by all those unto whom Jehovah Aelohim has freely given holy skill, and a willing heart, to put this Art of Arts, and Science of Sciences in Scripture-knowledges upon some farther ad∣vancement, whether seeing that, the savoury understanding (the Hebrews naming and calling the accents Tagnamim, Tasts, Sapors, such as do give a relish to the na∣ture and sense of every word) of the true good meaning of the Hebrew accents is so much hid, even from the most of those who yet do study this Tongue, they being generally discouraged from searching into the Grammar of accents, because they are so numerous, and further, because they assign some uses of several of them to belong only to Musick, or, the manner of song amongst the Jews, who do rather sing than read the Hebrew-text, which accents they call Tonic accents, and there being divers other accents, which they name Euphonick, for the better sound in pro∣nunciation of Syllables, either sound inflex, acute, or grave, the rest they acknow∣ledge to be distinctive of the members of a sentence, exercising some impire upon points, in the several parts of an oration. That which I propound to be considered here is this, whether, whatever there may be further contended for as to the Tonic or Euphonic use, yet whether there be not something of distinctiveness in every na∣tural genuine Hebrew accent, which would contribute some special usefulness in this inquiry about the passing of the Hebrew Text much into Question and Answer.

As for the word Aelohim, it would not be passed over without some special ob∣servand and due remark, it being expressly mentioned thirty and five times in this short summary, and diary or journal of the whole Created World, in seven days in one compleat week.

From hence comes Aalah, to adjure, to bind unto subjection and obedience un∣der a Curse, under a commination of Judgment: A name of Divine Authority and Judge-ship, in which name Father, Son, and holy Spirit in one Jehovah (for, I discern no sufficient cause why we should be dispiritedly frighted, or sophistically wrangled, out of our belief of three distinct Subsistences in one Jehovah-essence, couched in the significancy of this noun plural joyned with a verb singular, altho we have many other expressful Scriptures for the confirmation of this great useful Truth and Doctrine of the Christian Religion, Deut. 6.4. Isa. 54.5. 2 Cor. 13.14.

1 Joh. 5.5, 6, 7. and in many other places; I say, they (in this name) do as it were enter into Covenant with the Creatures to bless them, if they continue in their loyalty and due subjection, otherwise threatning a Curse against them, if they transgress the laws of their Creation, Gen. 1.22, 28. & 3.14-19. Which Curse is no other way taken off from the Creature, but by Christ being made a Curse: no blessing bestowed upon the Creature, but in, from, and by this Jehovah Aelohim in this Reashith, who purchased these blessings.

This Lord Christ, was anointed unto the Office of both Creator and Redeemer, as the one and the only Mediator, as he stands in relation to Jehovah, the Father Son, and Spirit, and also to the Creatures, Gen. 1.1. Col. 1.12. Galat. 3.10, 13, Eph. 1.3.4-10. Hence the Arabic Alah to worship, it being only his peculiar to have Divine Worship given to him, which may not be given to any Aelohim••, after-ones, to whom Metaphorically this word is sometimes attributed; none else having properly in essentiality his Divine Properties, Praecellencies, Riches of Free-Grace, and gloriousness of Supream Justice, with other Royal Singularities, and in∣communicable Prerogatives, Exod. 20.3. Hence also comes Aejal power, and Ael, strong, mighty, its singular is Aeloah.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. Those same Heavens, or Those, Those Heavens (as if it had been said, Those, and I say it a second time, Those Heavens, or Those self-same Heavens, and no other.)

Expl. When it shall be enquired after, what it was, that these Elohim did create? let them know, that, they were those upper, highest Heavens.

There is no idle, insignificant word or letter, in all the Original-Hebrew-Scriptures, Matth. 5.18. It all hath its usefulness, were it throughly understood. It is a gross mistake, and a dangerous errour, to assert, as the most of Hebrew Grammarians, do that, there are Paragogies, Redundants, Expletives, quite Insignificants, and meer Euphonics in this Tongue of Tongues.

Articles and demonstrative Pronouns, of which Aeth, is one, are of singular use, and of special significancy. The Latine Grammarians say, they have no Articles, but in the place thereof in the inflexion of Nouns they use the Demonstrative, Hic, haec, hoc, but, not to indicate an individual, but only a Genus, which is an errour in Latine and Greek Grammarians, to put such a difference between an Article and a Pronoun demonstrative; for, they are the same, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for things, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for persons; for, whether declinable, or undeclinable, by Cases and Tempses, yet they signifie a certain and finite substance, and do demonstrate some noted, or notable person or thing. Thus doth Aeth, which is an Article of every Gender, and Num∣ber, and is referred to the following Noun, with which it is construed, not being put absolutely; a part of Speech concinly connecting the members of an Oration. This Vocula with the Hebrews is not barely a simple note of Cases, but also it doth demonstrate and signifie the very substance it self of a created Being. By this Par∣ticle is certainly indicated some patient or passive thing or person, and is manifestly distinguisht from the Agent or Active. In this place it is a Pronoun demonstrative, pointing those same Heavens, the upper, higher Heavens.

The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hash shamajim, has emphatical significancy; for, it doth indigitate those Heavens, which are above the lower visible Expanse, this Expanse not being created till the second day, Christ himself the Authentick Author as well as the subject matter of the written Word, has confirm'd the Original Text, to a letter, a conso∣nant, a vowel, a particle, a point, an accent, to a jod and a chireck, Matth. 5.17, 18, 19. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a note of demonstration, having a proper peculiar honour put upon it, importing the, this, that, those, or these: It is the initial letter of both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Gen. 47.23. Ezek. 16.43.) which doth signifie lo, behold; so that it doth set out the posture, gesture, and carriage of one, who doth plainly and particularly point out some special observable, and also of the Pronoun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, She, which are demonstrative Pronouns. The proper significancy of a Pronoun being to set out a certain and a finite Substance, signifying somewhat more certain and more First than a Noun, or a proper Name; as, if thou say, This is my Father, he is my Brother, pointing out both the one and the other with the finger to some

by-stander, it is better known than if thou shouldest say, John is my Father, Tho∣mas is my Brother, because there may be, and are more Johns, and more Thomas's. I, thou, and he, in the singular number, the first, second, and third person, do more set out an individuality, than a Generick, or Specifick name. He who doth point out this or that Horse, doth point out more certainly, than if he said an Horse, or an Animal, for that there are more Horses than one, and more Animals than Horses. So for the name Caesar, the bare name is not distinctive enough of an individual Caesar; for, my understanding may transmit the name to another, as from Augu∣stus Caesar to Tiberius Caesar, when I say, I, thou, he, it cannot mean any other, or be communicated with another, but must be understood particularly, and only of me, of thee, and of him; see more of this in my Treatise called All in One, p. 29. of the second Part.

As for the genuine Origination of this voice, Shamajim, the name itself doth best retain its nature, and it were best, where Aelohim doth give a name to an honourable Creature, to use that very name. In this, as in other Hebrew names, which do indicate such a propriery in that Creature, as is perpetually peculiar to its Being, it might alwaies be so called.

The Hebrew Lexicographers, as to the first Created Beings, should not derive those Noun Substantives which are first in Being, from any Verbs, or other parts of speech which do come after, at least in order of nature, if not of time also; but, the other parts of speech should spring from these Noun Substantives, for that reason; This should have been considered by those, who make Shamajim to be a word compounded of Sham, there, and majim, waters; because, there, say they, are the upper waters: For, although this be true, that, the upper waters are there; yet, the place itself must first have an actual Being, before it could be said of the waters, There, there are waters.

Ajim may be but the sign & termination of the Dual number, in Shamajim; in the Aethiopic, it is of the Plural Number: the Singular is maj, water, the Plural maj••m waters. Buxtorfe, in his Cald. Rabbin. Lexicon, doth put Shamajim, under Shem, which doth signify a name; the name itself would best retain its nature; I could ap∣prove of it, were it so called Shamajim in all languages. The Arabic Shamaa, and Samaa, comes from the Hebrew, and it doth signify to be high as the Hea∣vens are, which call for high admirings of so wonderful a work, as soon as intelli∣gent rational creatures had the knowledge and sight of them, Job 36.24-28. Schindler placeth it under Shamah, nominavit, whence Shem, a name, fame, decor, dignity.

Shem, a name doth sprout from this radical noun, in the dual number Shemajim, because there are two of them, and because they are doubly-namous or famous: Two in the nature of Created Beings; and these creatures being of double renown and honour, the most named and glorious parts of the whole Creation, in some respects at the least, as to places, and who are, and what is in those places: and this Etymologick Reason I therefore the rather rest satisfied in; for, as for waters, though created on the same one day, yet both in nature and time too on the same one day, the upper Heavens I apprehend were Created into a Being be∣fore the waters: Ajim in this word is the termination, and it doth mostly set out two by nature.

This discovery doth return much of a right answer unto that Question, How ma∣ny Heavens are there? and how may we come to a knowledge of what the upper Heavens are, so as to make some spiritual improvement of such a meditation?

That account, which the Word of God doth give us of the subject matter (and what other means have we of certain revelation any other way afforded us, Eccl. 7.24. Job 11 8, 9?) is this, that there are three Heavens, 2 Cor. 12.1-5. the lowest of these three, Shamajim in the Dual number, hath two parts of it, both of which are put under one name of Rakiang, the Expanse, that is to say, the Air, and the blew visible Canopy spread over the air; this outward Court was not Created till on the second day; of this Created week at large. My apprehensions about it is this, it is the middle partition between the upper and lower Worlds.

The Second Heaven is that, which is immediately above this blew visible Ex∣panse. This is the holy.

The Third Heaven is the Holy of Holies. Into this Third Heaven was Paul caught up, 2 Cor. 12.1-4.

How altogether unscriptural then are those Philosophick Astronomers, who make no less than Eleven Heavens; and some other late Charioters, who in relation of their Travels into the Invisible Countries, do reckon up I know not how many Angelical Worlds and other Worlds.

Those Eleven Heavens which Philosophick Astronomers have framed in their own imagination they thus reckon. The Empyreal Heaven, the habitation of the blessed. The first moveable. The Chrystalline Heaven. The Heaven of fixed Stars. The Saturn Heaven, cold and dry, malevolent, Lead. The Jupiter-Heaven, hot and moist, benevolent, Tin. The Mars-Heaven, hot and dry, malevolent, Iron. The Sun-Heaven, hot and dry, benevolent, Gold. The Venus-Heaven, cold and moist, benevolent, Copper. The Mercury-Heaven, such as he is joyned with, Quick-silver. The Moon-Heaven cold and moist benevolent, Silver.

This number is unscriptural; for, all the Heavens that were created on the first and second day, and there is here an account of no more but two above, and a third below them, which has two parts of it, the blew visible Expanse and the Air. Eight of the forementioned Eleven Heavens had not their being till the fourth day, when the Sun, Moon, and Stars were spoken into their Essence and Existence: These Eleven they would have to be as so many Coats covering one another like the scales of an Onion. These vain affecters of humane Wisdom do assert one of these Eleven Heavens 19604454 miles thick, which is nineteen thousand thousand six hundred and four thousand, four hundred fifty four miles, to contain his Star Saturn in, as Blundevil writes in his Sphear pag. 289. What a sum total will all the rest of the pretended miles amount unto! When such Fictionists do thus go off from the Word of Truth, I may answer them with Solomons Question, Eccles. 7.23, 24. They say they will be wise, but Wisdom is far from them. That which is far off (above us) and exceeding deep (below us) who can find it out (by meer Philosophick studys?)

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. And that same Earth, or That, That Earth.

Expla. If it be demanded, What did Aelohim further create? This will be readily returned, and that same, or that that Earth.

The most proper and usual signification of Vau, in the Scriptures, is to have the force of a Conjunction Copulative, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &, and; though Lexicographers do give it no less than fifteen other meanings, yet every, and all of which are aptly enough comprehended in this one Copulative; and this is that which is so puzling and di∣stracting, so discouraging and disheartning to young Disciples in the Hebrew School, that they look upon it as next to impossible to attain any excelling skilfulness in this best of Languages; whereas, in all these other various significations, which they would put over to this one letter, there are other Hebrew words, which do pro∣perly signifie every one of these other fifteen particulars; and shall we then judg that Infinite Wisdom would so often, in so many places of Scripture, leave a proper word, and use another word to an improper sense, whereby to signifie his mind?

It is worth our noting, that this conjoyning particle ז, doth begin several of the particular Books in Scripture, especially those which are historical, coupling a later Book to a former, where there is a continuation of the History, to make up the Scrip∣ture Chronological Tables; as if the holy Scriptures of Truth, were but, as it were, one Copulative, which doth also further direct the Man of God, in the proving any part of the Christian Religion, as to Doctrine, Redargution, Correction, or Institution in Justice, to declare the whole Scripture God-inspired to be profitable for it, 2 Tim. 3.15, 16, 17. For, so should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here be rendred, the whole. This Copulative and, doth also put a remark of Honour on the Decalogical Law, Deut. 5.18-21. joyning together the five last Commandments to the five foregoing into one com∣pleat body of Decalogical Law, which therefore Christs Subjects must also do in their Faith and Obedience, Jam. 2.8, 9, 10, 11, 12. The particular Books which ז doth so couple, are some of them, Exod. 1.1. Numb. 1.1. Josh. 1.1. Judg. 1.1. Ruth 1.1. 1 Sam. 1.1. 1 King. 1.1. 2 King. 1.1. 2 Chron. 1.1. Ezra 1.1. Esther 1.1.

But what is that Earth here in this place? Is there an Earth above distinct from the Earth below? I judg that there is. The Scripture doth speak of the Earth of the living ones, who do see the faces and good of Jehovah Aelohim, Psal. 27.13. Ezek. 26.20. The Earth of the shadow of death is opposed to this, Ezek. 31.14, 16, 18. & 26.20. Eph. 4.9. Isa. 66.1, 2. In this last cited place, the Heaven is Christs Throne, the Earth is said to be Christs footstool, which is not meant of this lower Earth, Isa. 40.21, 22. Acts 7.49. There will be a new Heaven, and a new Earth, where our Lord Jesus Christ shall come along with his new City, that will come down from God out of Heaven, Rev. 21.1, 2, 10. Isa. 65.17. & 66, 22. 2 Pet. 3.13. Psal. 16.11.

This is a new Earth, a new World, which no Americus Vespacius, nor Columbus, ever yet discovered, neither can any other by all their Naval Art and Expeditions: It is not any part of the Lower Earth, as an Orbis Arcticus, or a part of Terra Bo∣realis incognita, lying under the Arctick Pole, or Northern Continent, nor a Terra Australis incognita, as a part of the Southern Continent, no Mundus alter & idem in the Southern parts, no Sir Thomas Moores Utopia, nor Sir Francis Bacons new Atlantis, nor Lucians new World in the Moon: Whoever would travel into those, those Heavens, and That, That Earth spoken of here, let him be one in Spirit with Christ, let him pray for, and submit to the holy Spirits teaching; let him have his conversation in Heaven; let him cry after the knowledge, and give his voice for the understanding of it; let him seek for it as Silver, and search for it as hid Trea∣sures, by a diligent and deep studying and comparing the forementioned Scrip∣tures.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. And this Earth.

Expla. Was there any other Earth created on this day? There was, this lower Earth.

Of Vau and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see before.

Aeretz here is a general comprehensive Noun, a name that properly takes in the whole of this lower body of Earthy matter under its Superficies, the whole Mine∣ral Kingdom. By inversion of the Radical Consonants Aeretz is Atzer, it hath Treasures reposed in it, as those of Gold and Silver, and all other Metals: So that in this place that Aeretz is here to be considered, which afterwards is called Jabe∣shah, adjectively described, the dry Earth, in all its inward productions within its own bowels; for, as for its outward Germinatings, that is the after-vegetations from the first planting of the Grass, Herbs, and Trees on the third day, and they do belong to the outward visible vegetable Kingdom.

Whereas some do Query, whether the Mineral Kingdom were distinctly made in the several sorts of Minerals at the first Creation, As Gold, Silver, Copper, Brass, Lead, Tin, Iron, Stones, &c. Let it be inquired after, whether, all and every of these be not Aeretz, variously concreted? Not different species properly, but only different degrees: So that, if there be any such work in nature, as the Phi∣losophers Stone to turn one metal into another, yet it is not, as I conceive, a real Transmutation of one species into another Specifically, formally different, but a purging and perfecting, a growing and greatning of one unto another; There are after Generations, and fruitful productions, from the seed, Spirit, Heat, in the Ma∣trix of the Earth, yet all Earth and dry in its Specifick forms diversified.

In this History of the Creation, The Hebrew Word, Min, is several times spoken of, Gen. 1.11, 12, 21, 24, 25. afterwards, Gen. 6.19, 20. and 7.14. The Creator doth preserve the kinds of Creatures in their Specifick forms distinct: Min is properly a form; So is mine in French by a Cognation of Language: Aelohim formed the Earth, Psa. 90.2. Isa. 45.18. The particular forms or Ideas of created beings are still preserved distinct; As here is not any particle of matter, so neither any particular essential form, that shall utterly perish.

After-Generations such as are regular, (Gen. 2.1, 4,) are according to their first Creations in their distinct Specifick forms. It is impossible for any meer Creature to annihilate the whole kind of any Fellow-Creature; seeing that, Spe∣cifically-distinct-Creatures for their kind, will go their round, according to the

well-established-law and order of their first Creation still keeping their trodden path of natural Circulation within their own kind. There is a proper nature of distinct Specifick Spirits in distinct Creatures, which are preserved whilst their Spirits are preserved. There are several particularities of Spirit: There is one Spirit of Earth, another of Water, another of a Plant, another of an Animal, &c. Which Spirit doth form unto it self a body according to its own nature; And by this Spirit the due limits and shapes of Creatures are observed and kept; And here comes in the Arcanum, or hidden secret of natures Operation, in Sympathies, Antipathies, Signatures, &c. And hence also has the Doctrine of the Resurrection, good Foundation both in nature and in grace, 1 Cor. 15.35, 36, 37, 38, 39, 40, 41, 42.

O how full of the goodness of the mercy of Jehovah Aelohim is this Earth! He spake and it was; He Commanded, and it stood fast, Psal. 33.5, 9. How Illustrious a Testimony for his glory doth it bring in, Job 12.8 It is invited to praise him, Psal. 69.34. and 148.7. It is his Creature, Exod. 9.29. and 19.5. Deut. 10.14. Psa. 24.1. 1 Cor. 10.26, 28. It is his and so its Fatness, Psal. 104.24. Isa. 6.3. Psa. 81.9. Th••t all metals are comprized under Earth, the Cognation o•• Languages doth prove. Aeretz runs into other Languages with Consonancy and propinquity, both of sounds and nature. In Belg. Aerde, Eerde In Teuton. Erd, Erdreich. The antient Germans worshiped Ar••ham, Mother-Earth compounded of Aeretz, Earth, and Em, a Mother, E••tham, In Goth. arte. In Punic Ert. In Arab. Ardhi. In the Chald. Areka, Area. In Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; In English Earth; In the Teu••onick, High-Dutch, or Germany Tongue Ertz, and Ertz Grube in High-Dutch Brass is Ertz, and in Low Dutch Eren. In Latine Aes, aeris from Aeretz Lead, in Belgic is Loot aerde, and in Teutonic Bley ertz Aeretz Plumbea; so that these Metals or Minerals are still Earth; they are but several growing In∣durations, or Lapidifications, hardening into more or less perfection, as Juices concrete do more or less indurate and rise to their fixation, maturation, concoction, and digestion. Minerae, or Mineralia, from the Hebrew Min, and Aeretz, Earth, all Minerals being from the Earth by after-concretions.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. Was truly subsisting.

Expla. Its proper significancy is, that it is a Verb Substantive, Hajah (and so Havah) Hoveh, and Ehjeh, are all in Jehovah, who was, and is, and is to come, Rev. 1.4, 8. one of the glorious names of Christ, whose Jehovahship was one of his Natures. This Essential Word [was,] Joh, 1.1, 2, 3. He himself truly sub∣sisted, and he gave unto his Creatures truly to subsist. This Verb doth belong in common to all the Members of the following Oration, unto which Members it hath conveniency and relation by a common right, Tohu, Bohu, and Choshec, do each lay claim unto it; it is equally accommodated to them: so that not only Aeretz Haje∣thah, but Hajethah Tohu, Hajethah Bohu, Hajethah Choshec, &c. such a figurative construction is often used in Scripture. Take one instance, he who smiting his Father and Mother to die, he shall die, Exod. 21.15. Here Macceh must be brought over to Aimmo, as well as refer to Abiv.

That the meaning therefore here must be, Tohu was, Bohu was, Choshec was, I am now to prove, whereby the common translation of these words into all other Lan∣guages that I have met with, as if this Earth were without form and void, or in words to the like purpose, this also I am to disprove, and then to discover what I judge is truly to be understood of Tohu and Bohu.

These Arguments are drawn, one from the Accents, which in this place do point out a great useful Truth, such an one as has been much and long hidden from all the Translators, Interpreters, Commentators, & Criticks, for Ages, at least, that have come to my hands. Let it be observed: Vehaaretz (א) This word hath Rebia over it, which doth constitute a Comma, Hajethah, was, or truly subsisted: This hath a double Accent under it (') under Ha, and (`) under Thah, which therefore by the doubling of Accents must point out some notable di∣stinction in the punctuation of this member of the Oration. Tohu, this hath two Accents over it, one over To (`) and the other over, Hu, (`) which Rashta there∣fore

also has some signal distinguishing remark put upon it, at least it is a Comma. This Tohu was, or truly subsisted. Vebohu this has Sakeph Katon, which is two erect points over Beth (:) which has the force or vertue of a Semicolon; and this Bohu also was. Vech••shec, this hath Tiphkah under Cheth (`) which Accent signi∣fying defatigation, or weariness for want of breath, doth grant and give some re∣spiration or breathing-time unto the Reader, and is A Comma (,) Semicolon (;) Co∣lon (:) and a point or full point (.) are necessary to distinguish the several Mem∣bers and Sentences of an Oration. These four are like a Semiquaver, a Quaver, a Cratchet, a Minim, as they call them, in Musick; and, if for more distinct poin∣ting, two more were added, which the Hebrew Text seems to call for, a Semi∣comma, and a Semiperiod, I am not against it.

Another Argument drawn from hence is, because Tohu and Bohu, as if without form and void, cannot rightly be predicated of Aeretz; for all the Created Beings were very good by the testimony of creating Aelohim himself, Gen. 1.4, 10, 12, 18, 21, 25, 31. and the Earth, at its first being, and as formed, Psal. 95.5. Jabesheth Jadaiv Jatzeru, The dry (Earth) His hands have formed, as a Potter doth imprint some form upon his earthy matter, Psal. 90.2. Jehovah Aelohim hath formed the Earth, and this Earth was not made void; for, all that is in it un∣der its surface in its bowels, was created and made, as all the Mineral Kingdom, Exod. 20.11. Gnoseh Jehovah Haaretz, Vecol Asher Bah, (as for Gnaleiha, over or upon it, that was created afterwards on the third day, as Nehem. 9.6.) Bah in it, or in her. As for Choshec, the Translators themselves do add, Hajethah to Choshec, darkness was; this, was, they put in in lesser characters. There is a creating Word spoken into a Work created, of the several creatures thorow this Journal or Diary of the Creation, in every one of the six foregoing days.

These are not meer Grammatical niceties, nor insignificant trifles, nor unprofitable Pedanticisms, but of singular use••ulness in the Eyes of spiritual discerners. Diony∣sius, the first King of Sicily, is recorded to have afterwards turned Schoolmaster in his o••d Age: And, whatever account the Reader may have, or make of them, those inner manifestations from the revealed Word by the irradiating teachings of the holy Spirit, have been more sweet and satisfying, and are of higher value, and of greater price with me through mercy and grace than all the Earthly Treasures of the East and West Indies.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. The Gulphy-empty space.

Expla. What was there more that truly subsisted? Answ. Tohu truly sub∣sisted; this is the true notation, proper meaning, and right significancy of this word, The Gulphy-empty space. By a cognation of Languages, the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Sy••••eeresis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Orcus, hiatus ingens, a great Gulph. Hence the Latine, Hio hia∣tus. So Cruciger in his Harmony. Tahah, obstupescere, it is an astonishing, amazing place. Tohu is a wonderment with great fear. See Eli. Levita, Tishbi, Rabb, Tahah, Chald. Tahaa, he was astonished, he admired, ••he wondred; metaphorically, he repented: The Noun Tohijah, stupor, astonishment; Syr Tuhaa, amazement, loud noise; Oh what noises, and out-cries, and repentings [such as they are] there! Forsterus makes Taah the same with Tavah, he designated, circumscribed; it is a circum∣scr••bed, D••finite-place. It is a stupendous thing, so Calasius, an astonishing wondrous va∣cuity, a stupor, Cha••d. desolation, a solitude: Further, in Syr. a deferring, a procrasti∣nation: this will befal the condemned for their delaying and putting off their re∣pentance and conversion from one morrow to another morrow, and so on.

These descriptions cannot aptl•• and properly be attributed to the foregoing Aeretz. Note well that place and passage in Isa 45.18. Jehovah Borea Ha∣shamajim; Jehovah, one who creating those Heavens, Hua ha Aelohim, jotzer ha aretz, he those Aelohim, the forming one of this Earth, having an instamped Effigies and impressed form upon it according to his Module; Vegnoseh, and making (her, or) it, Hua conenah, ••he firmly preparing her; Loa-Tohu beraah, nor Tohu hath he created (her, or) it: Observe this negative exclusive expression; Jehovah Aelohim did not create this Earth to be Tohu, and he presently addeth a reason, why not, because as for this Earth, Leshebeth jetzarah, to inhabit, to fit, or rather

to sabbatize, he hath formed her, or it, this Earth, that, when men were created on the sixth day, and did multiply in the after-generations, they might dwell, and sit, and keep Seventh-day-Sabbath there; whereas Tohu was not created for such an end, to dwell, to sit, to keep Sabbath in, seeing that it being a Gulphy empty space, it is (in the way of Jehovah Elohims vindicative Justice upon a prevision and presupposition of the fall and sin of Apostate Devils and Men) a dark passage to the Prison in Hell, to put the condemned there, where is no standing, resting, or hanging by the walls, Luk. 16.23, 26.

As for this Earth, let Scripture-words and phrases be examined about it, for the further clearing of this, Jer. 10.12, 16. & 51.15, 19. Amos 4.13. Nehem. 9.6. Psal. 102.25. & 104.5-8, 24 & 93.1. & 146.6. Prov. 8.26, 29. Isa. 40.12, 28. & 48.13. Jon. 1.9. Zech. 12.1. Acts 4.24. & 14.15. Heb. 1.10. Rev. 10.6. & 14.7.

The Earth is firmly founded, and fairly built, and therefore not formless: It was an House with its Foundations laid: Jehovah Aelohim founded it upon the Wa∣ters, and laid its sockets there; all wonderful, Job 38.4, 5, 6. Psal. 24.1, 2. & 136.6. 2 Pet. 3.5. Job 26.7. It was not created deformed, not a mis-shapen Lump, not a confused Chaos, not a shameful thing, as it is slandered to be; it is not contrary to right order, to good digestion, to methodical framing, or come∣ly modesty: There is not any, the least mark of reproach cast or put upon any of Jehovah Aelohim's works, and therefore not upon the first created Earth: All and every of his Creatures are one entire perfect work, Deut. 32.4. They all, and every one of them, have all that kind of perfection, which doth belong to that created work; it was framed in excellency of state for goodness, (of which the Earth particularly is full, Isa. 6.3. Psal. 104.24. & 24.1.) so far as every creature was capable, fit and able to receive for its assigned usefulness in its place, intire, consummate, absolute, in all Numbers and Modes, and by their Makers own Letters commendatory, pure, unblemished, without defect, in no respect to be re∣prehended, faulted, or blamed, quâ Aeretz, so far as primitive created Earth, so Tamim pagnolo doth signifie in Deut. 32.4.

Tohu is a Substantive, and not an Adjective or Participle, and so properly doth stand by it self, and is not praedicated of Aeretz, and has locality, how then can such an abstract be praedicated of Aeretz, as if it were amazingness, shamefulness, deformedness, formlesness? whereas applied to the Gulph, or Hell, so effectively or occasionally it is a necessary part of the Creation with respect to the Vindicative Justice of Jehovah Aelohim, upon a supposition of some Angels, and men's living and dying in Rebellion against the Creator and Redeemer, thorow which to be cast into outer darkness down Hell-ward, to be an astonishing, empty, desolate passage the only gulphy, empty, uninhabited place of the whole created World, for the advancing the Creator's glory in the deserved confusion of the wilful transgressor.

I have examined and considered every one of those particular places in Scrip∣ture, where I can find this Vox, Tohu, to be used; and in every one of them, either properly or metaphorically it is thus described, Deut. 32.10. Would you know where and what Jehovah found his Israel of old, it was in a Land of Wilderness, in Tohu, of howling and solitude, where he made them fetch a compass about, how just like the lower Gulph, howling, solitary, waterless, uninhabited.

1 Sam. 12.21. Jehovah convinceth his People of the vanity and mischiefs of Idols, and of Idolatry, which hurleth into Hattohu at the last, into that Gulph of misery, and would not, could not profit or deliver them, because they are Tohu, they throw down into that place of howling.

Job 6.15-22. particularly v. 18. Jobs Friends were like the Torrents of the South, right over the Gulph, where there was most need of Water, yet afforded not one drop to cool his Tongue in that fiery flaming Region of unexpressible di∣stress in Tohu.

Job 12.24. When the Heads of People of this Earth, do take away their hearts from, or set their hearts against Jehovah, if they will have this their way, he judicially gives them over to the way of their own heart, and he will make them to wander in Tohu, where there is neither way nor light, but they reel in darkness, v. 25. None go this way but the Sons of Belial.

Job 26.7. Jehovah Aelohim is he, who extending the North (which is the highest part of the created world) over Tohu, the Gulph, which is in the South, the lowest part. This doth point out Tohu's locality where it is.

Psa. 107.40. This is much the same with, Job 12.24. Those free Princes, who will have their own way and will here, despising and contemning of Christ and his ways, he will pour contempt upon them, and make them err in Tohu, not-a-way.

Isa. 24.10. The Lord here foretels the destruction of the City Jerusalem, which fired by the Enemies, should be as another Tohu, burnt up of the fire of Hell, desolate without Inhabitant, every house shut up, as the Gulph is, no Wa∣ter entereth there.

Isa. 29.21. Jehovah threatneth Tyrants and Scorners, who unjustly condemn his just, holy ones here, v. 20. making such, declaring, pronouncing such Trans∣gressors in the Word, for the Word, and spreading their Parliamentary poenal Edicts to entrap them, and to cast them into a kind of Tohu, into dark Dungeons; into blind Entries; but in the issue and end he would make these oppressors and persecutors themselves to decline into that which was and is the real Tohu.

Isa 34.11. Jehovah doth declare and pronounce against his and his Peoples Ene∣mies such a terrible desolating of them and of their Land, that none should Inha∣bit there, but wild, terrible creatures, like as Devils and damned ones, yelling and Scritching in Hell under Tohu, into which they downright fall from the Gulph as a stone or Plummet.

Isa. 40.17. Jehovah declareth against Idolaters and Idols, v. 18, 19, 20. Those heathenish ones and their vanities were reputed as not, as nothing before him, as those who were cast into Tohu, to be consumed in Bohu, in Hell, in the lowest boundary of the created World; This will be their doleful end.

Isa. 40.23. This, with the forementioned verse, sheweth that Jehovah would shew himself to be such an one, as who giving those Idolatrous Governours and Judges of the Land to not, to none, there where none dwelled short of Hell, as he made Tohu an uninhabited passage to Bohu, to Hell.

Isa. 41.29. The same again he pronounceth against Idolaters, all they, Aven, sorrow, troublesom iniquity: Aephes, their works, a Spirit, and Tohu their Moltens, which are the Inventions of an evil Spirit, and down they must into and thorow Tohu, whence they first came.

Isa. 44.9. The Prophet is on the former Argument. The Formers of such a Graven Image all they Tohu, down thorow that they must, thorow the Gulph into Hell, where the Devil was their Father and Founder, Bal-jognilu, they will not pro∣fit, they are of Belial.

Isa. 45.18, 19. Here again is a further denunciation against Image-makers, and Idol-worshippers, v. 16-19. Jehovah Aelohim, he, who creating the Heavens, he those Aelohim, who forming this Earth, and making her, he firmly preparing her, (not Tohu hath he created her; Tohu is Masculine for Gender, ha is Foeminine; note this well) to sabbatize, to sit, to dwell, to inhabit; he hath formed her; not so is Tohu, which is uninhabited and dark, and where it will be too late to seek him.

Isa. 49.4. Christ produceth his own Commission and Call from his Father, and the Commission and Call of his Prophets and Apostles, Ministers and Messengers from him, though after all his and their faithful labours, even to a consumption, unbelievers would to Tohu and Bohu, to the Gulph and Hell.

Isa. 59.4. The cause was not in Jehovah's hand, that, the unpersuadable, the unbelieving, the impenitent, the disobedient were not delivered; it was their own sin that hindered and separated between him and them; yet were they confident, although their case was such, that they were just over Tohu, hanging as if over the very mouth of Hell.

Jer. 4.23. So terrible was the desolation upon the Land of Judaea, that it was as a Tohu and Bohu, a kind of Gulph and Hell of misery, where the Light from the heavenly Luminaries came not in, no Adam, no flying Fowl dwelling there in such a Tohu.

All these put together do speak more than the common Translators and Commen∣tators do reach to the bottom of.

Sheol also is one of the words which denote the passage into destruction, Job 26.6. but of this it may be somewhat more under the next.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. And the doleful place, or Hell.

Expl. Would you know what there was more, which the Creator did make truly to subsist? Bohu also was, this place the LORD Christ the Creator, as King and Judge, ordered and appointed to be a Prison-house to hold those who live and die in rebellion against him and his Laws.

Hajetha being carried to Bohu, doth prove it to be a created Being; and there∣fore neither is it rightly attributed to Aeretz, as the Accent and other Reasons do demonstrate.

The first things created by Christ were Places, The Property of Ubi, is to ac∣commodate Places, To, or for, a Person, thing or deed; This was made to hold Pri∣soners, 1 Pet. 3.19. It is a Noun Substantive, and so not well translated, void. It is always Joined with Tohu and has a near affinity, both in significancy and place with it. Every Lexicographer more or less doth assign somewhat of dolefulness to it; As having in its significancy an extream desolateness, destructiveness lostness, astonishingness, amazingness, dismayingness, shameingness, deep-sighingness, driving∣ness into a black melancholy, Dump, or such like. Though they do not seem to have any distinct knowledge of its created beingness, and Proper Locality. There is some cognation with it in our English Boh, which is sometimes used, as a dreadful noise to fright another with in the dark.

To make Tohu, matter, and Bohu, form, is a Philosophical Errour, founded up∣on more mistakes than one, such as a fictioned foregoing first matter, or huge lump and indigested heap, dark and obscure, partly of Water, partly of Earth, which has been already in part confuted; For, this would Rob the works of Aelohim of his and their glory, he at the first creating the kinds of all things distinct and per∣fect, it is against the very nature of created essences and existences; That, such a first matter should subsist separate and by itself. How can a common and General form under such a pretended Chaos have in it all the Specifical forms of all natural Bodies, not distinct, but confused, and mingled one with another? For God is not the Author of confusion, but the God of order, 1 Cor. 14.33. A common Form makes no specific distinction, because there is no internal force or power in such a common form, out of which so many several distinct contrary kinds are educible according to their particular essences, which might inable them unto their Com∣mon or Proper Operations; Jehovah Aelohim brought forth what Essences and Efficiencies he would without any contributing thereunto by natural causalities; The Proper Form and distinct Essence of every particular kind of creature doth still preserve its own peculiar Specific difference from all other, and can never resolve into such a pretended general common form again.

This Bohu has perpendicular stones, by which it is measured, Isa. 34.11. There are Ebnei Bohu (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tohu going before.) A perpendicular stone, is some stony weight (or ponderous matter, such as lead, and such like) hanging by some thread or line, by which a builder doth try and prove, measure, and direct, the rectitude of a structure, Zech. 4.10. and 5.8. And therefore cannot signify a want of order and ornateness, of foundationess and extructness; For, if it is builded by Perpendicu∣lar, all skilful Architects, with their rule, plummet, plumbline, level or pendicu∣lar and square are busily employed in laying of stones, level, and perpendicular. O what an admirable Aedifice is this created universe! were that my task to enlarge upon its orderly positure! Heb. 3.4.

Sheol, in diverse scriptures, doth take in both these, Tohu and Bohu too, sometimes the one, and at other times the other: It hath its name from insatiable cravingness; These are the inferiour parts of the created World, the Sheol-Gulph, just over the Abaddon prison, the lowest Hell, Prov. 15.11. One is the upper Sheol, the Gulph, The other the lower Sheol, Hell, It takes in both. There are bars of this Sheol, Job 17.16. There are out cries from the belly of it, Jon. 2.2. There is an house of one of those Sheols, the lower of them, which is Hell. Job 17.13. Sheol doth glutch in, swallow down the departed Souls of the damned, Prov. 1.12. There are ways

to it, Prov. 7.27. Psa. 88.4. There is no celebrating Aelohim there, Psa. 6.5. Isa. 38.18. It has an, ה, local, Gen. 42.38. and 44.29. Aelohim is he, who making to descend there, and to ascend thence, 1 Sam. 2.6, (for as for the sepa∣rated Souls of believers and saints, although they may by a guard of good angels be conveighed down thither, to see the Gulph, which might justly have swallowed them down, and the mouth of Hell which might have deservedly glutched them in, and shut it self upon them, had it not been for a faithful Creator and a gracious Redeemer, which sight will raise their thankful admirings to the greater height when they find and feel themselves possessed of Paradise and of Heaven; Aelohim will redeem their Souls from the hand of Sheol, for he will receive such, Psal. 30.2, 3. Prov. 23.14. Psal. 49.15. When Sheol would lay hands on the Soul of such and they cannot redeem themselves, Psal. 89.48. Neither can any meer fel∣low-creature redeem them, Psa. 49.5-9. Then will Jehovah Aelohim, redeem them, from the hand of Sheol Hos. 13.14. As it was with Christ himself, whose Soul the father did not leave to Sheol, but made him know the way of lives: Satiety of Joy before his faces, Pleasures at his right hand to perpetuity, Psal. 16.10, 11. So also shall it be with the glorified Saints by way of conformity; as on the contrary, the departed Souls of unbelievers, of condemned ones, as they may have some short glimpses, and a transient view, of the glorious happinesses of the Saints, in Paradise, in the new City, in Heaven, Then to be bound hand and foot, and hur∣led down into outer darkness, thorow the Gulphy Sheol, into the Hellish Sheol; this pain of loss and also of sense, will greatly aggravate their torment, Mat. 8.11, 12, 13, 28. Psa. 9.17. This doth evidence that Sheol hath locality, For it has a La∣med praefixed, and an He local affixed, both which put together do signify locality, if we put it into one English word, it is To-Sheol-Ward, thither shall those be turn∣ed that live and die in sin; For both the one and the other doth signify a motion to That Definite circumscribed place; Each of them doth signify the term of a place, to which, much more emphatically, when both are put together into this one word.

But further yet to go on with this discovery, Sheol is a low place, Ezek. 31.16. And Hell is the lowest Sheol, Deut. 32.22. Where a fire is kindled in Aelohims Anger, and it shall burn there. It is a place for pride to be thrown down into, Isa. 14.9.11.15. There is a depressing down into it, Isa. 57.9. There are goings there, Psa. 18.5. The unjust ones are hurled thither, Job 24.19. Some descend alive into it, Num. 16.30. Psal. 55.4. No ascending for the wicked from thence, Job 7.9. Distress is there, Psal. 116.3. It is a sudden descent, Job. 21.13. Deut. 32.22, Psal. 86.13. Prov. 15.34. Isa. 5.14. Deep beneath, Job 11.8. Prov. 9.18. It hath profundities, it is naked to the Eyes of Jehovah Aelohim, Job 26.6. It is not satiated, it still craveth more, Prov. 27.20. and 30.16. It has Gates, Isa. 38.10. Consider, Luk. 16.22-31. There is a great gulph and it is firmly established; It is between Saints and sinners, no going from the one to the other: do not put it off as an insignificant Parable, I have much to say to the contrary, as to this which I am now upon; and if it were admitted to be parabolical in any expressions, yet parables have foundation in nature.

How this doctrine doth confute the Popish Fictions of their Purgatory, Limbus Infantum, Puerorum, and Limbus, Patrum. A Spiritual discerner may see; For, their imposed mistakes do spring from their ignorance of the positure of the Creation, and their several distinct Localities; and the rich Trade of Pardons, and such like, is maintained by this impious Fraud.

Orig: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. And the darkness.

Expl. This also truly subsisted. It is of Aelohim's putting in its time and place. Darkness is the constant signification of Choshec thorow the Scriptures; thence Chashac, He or it was dark, hence by a cognation of Languages, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 obumbro. This aptly followeth after [Tohu and Bohu,] where darkness is one of the sadning miseries of those places; hence the French Tongue doth describe Darkness couleur d'enfer, the colour of Hell; and the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Orcus, Hell being a place of darkness; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is dark, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pri∣vative

particle, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perspicuous, manifest, by its opposition to light, which contrary being Aour, the light in the whole Scripture, doth also evidence, that Choshec is darkness; which darkness in its primitive make was pure; and so there is pure darkness, whatever the vain affectation of humane wisdom hath asserted to the contrary.

This darkness is a created Being, and not a meer absence, want, or privation of light, as the Philosophical Figment would have it: For Hajethah, which doth de∣note a true subsistential Essence and Existence, is also brought over to Choshec. Je∣hovah Aelohim is he who creating darkness, Isa. 45.7. A creating word in the Greek is used with respect to darkness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. 4.6. Haaomer in Hutters He∣brew, and Deamur in Syriack, answering directly and expresly to Amar, the creating word in the Original Hebrew of the Old Testament, so often used in this History of the Creation, Gen. 1. and elsewhere, Psal. 33.9. This darkness is called too the night, which is a real, both name and thing, Gen. 1.5. It doth set out real Beings, such as an unregenerate state, Eph. 5.8. A black, sad condition, Isa. 45.7. Ignorance and other uncomfortablenesses, Isa. 9.2. Mat. 4.16. Such similitudes are realities, and have their foundation in Nature. Darkness has a place, a local seat, it was over or upon the faces of the troublesom deep, as it follows immediately, Gen. 1.2. for, this Praeposition Gnal, over or upon, doth note a term or place of motion or rest in the most opposite term or place to its contrary, light. Light is in Heaven, as in its proper place, in which Jehovah Aelohim doth dwell, 1 Tim. 6.16. whereas these darknesses are in the lowest places, in the Abyss, in that ne∣thermost Pit, the Gulphs, down that way, 1 John 1.5, 6. Psal. 88.6. The ab∣sence of the Sun, and of its Light, is not the cause why darkness is; for darkness was three days before the Sun was created, Gen. 1.2-5, 14-19. Darkness was one of Aegypts real Plagues, which had not been so much, had it only been a meer want, and no real infliction; it was darkness felt, a sensible thing, Exod. 10.21, 22, 23. It doth set out a spiritual Plague, which is a real Judgment, Rev. 16.10. Isa. 60.2. It is a thing sent and made, it comes in an errand and message from the LORD, Job 19.8. Psal. 105.28. 2 Sam. 22.12. Psal. 18.11. & 104.20. It hath a term or bound to it, Job 28.3 & 38.19, 20. he brings it into the Air, as often as he will, Isa. 50.3. Amos 8.9. Matth. 27.45. John 12.35. It doth produce real Effects, 1 John 2.11. Isa. 59.10. Exod. 10.23. Deut. 4.11. & 5.23, 24, 25. Prov. 20.20. It is divided into several kinds, Thick, Black, Isa. 60.2. Exod. 10.21, 22, 23. It is that which is unfit for communion with its opposite, Light. 2 Cor. 6.14. It is one of the miseries in Hell, Matth. 8.12. & 22.13. & 25.30. Job 10.21, 22. Psal. 88.••6, 11, 12. Lam. 3.6. The Creator did divide between this Darkness and the Light, Gen. 1.4, 14, 18. and the heavenly Luminaries were made for this end among others, thus to divide between these, which are divided locally, as well as differenced naturally, being distinct, separate creatures: There is a Woe threatned against these, who put the one to or for the other, Isa. 5.20. 2 Cor. 6.14. They naturally in their courses succeed each other, coming and going by local moving, Gen. 1.2-5. & 8.22. Jer. 33.20, 25. Job 39.9, 19, 20. The several words and phrases in Scripture, by which Darkness is set out and described, do manifestly prove its being a created Essence and Existence truly subsisting, such as Choshec, Choshacim, Nesheph, Aphel, Gnaraphel, Tzalmareth, Kadaruth from Kodar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arguments enough to convince all those who will open their Eyes to receive Scripture-light, and who will stoop and bow before the Authority of that Word, which is Truth it self, whose Author is the Prime Verity, and the Infallible Faithfulness. This creature is not without its spe∣cial usefulness, for the daily distinction of seasons, as to their beginning, continuance and end, and for its being one of its Creators Executioners of Wrath in the way of his Justice: O how much hath the Creator and Redeemer done for those whom he hath delivered from the power of Darkness! Col. 1.12, 13.

How greatly therefore do they err, not knowing the Scriptures, nor the power of God, Mark 12.24.27. who so boldly assert darkness to be that common first matter, out of which Angels were made at the first, which creaturely-matter they daringly affirm, to be natural and the only motive of the fall and sin of those of the angels who did fall and sin, and that God is the Efficient Cause of sin, although

they say, this is not sin in God, (which last clause they add, as foreseeing, what would be inferred from the foregoing Position, of his being the Efficient cause of it, to avoid the odium of that inference if they could, whereas it is a necessary conse∣quence flowing undenyably from the other, if the former be admitted,) as if their apostacy from and Rebellion against the Creator and Redeemer were natural to them, as a condition of their nature, riseing out of the first Principles, in their Pri∣mitive Created make (much what like that Gross dangerous errour of Popery, having such slight apprehensions of natural corruption and original concupiscence, in Adam and his Posterity, as a meer condition of nature, and scarce any sin at all in them, from which fruitful womb do flow and spring so many deformed brats of monstrous Opinions, about justification by a righteousness and works of their own, their doctrines of a state of Perfection here, of Merit of Mans Works of Satisfaction, supererogation, and such like as these.)

Whereas those of the Angels who sinned, 2 Pet. 2.4. Who kept not their O∣riginal Principality, but left their happy dwelling, Jud. v. 6. Not standing in the truth, Joh. 8.44. They were holy happy Spirits in their first Created make, as all their fellows were, all the Created beings were good in their kind, Gen. 1. All the Angels were holy and pure at the first, Job 15.15. They were some of Jehovah Aelohims hosts under Christ the Head Captain, Gen. 1.1. and 2.1. All keeping to military order, till their voluntary, wilful rebellion, & so were put from their Thrones, Principalities and Dominions, Col. 1.16. They had their first habitation in hea∣venly Places, where no unclean thing shall dwell, Rev. 12.8. Jud. v. 6. 2 Pet. 2.4. They were Angels of light at their first formation, 2 Cor. 11.14. Their creat∣ed make was Spiritual, Jehovah was he, who making his Angels Spirits, his Mini∣sters a flaming Fire, Psa. 104.4. Heb. 1.7. They had their deputed Offices a∣bout their maker, and his works; O how like their maker, who is a Spirit, Joh. 4.24. Sons of Aelohim, Job 1.6. and 2.1. Made after his image stiled Aelohim, which doth set out their glorious excellency, Psal. 8.5. Heb. 2.7. Psal. 97.7. When this is put together, how far is such light, such Fire in a flame, from a con∣stitution in darkness? Darkness was not the matter of their make, though now by a just sentence of executed condemnation upon them, they are expelled, banished, thrust down, from their first upper heavenly seats, into the Gulph of Hell, 2 Pet. 2.4. Jud. v. 6. To be detained Bound in Chains of darkness at the General judg∣ment, though for a time, some of them at least, have a little larger walk for a while in the air and on the earth, and at Sea, Eph. 2.2. & 6.12. Luk. 10.18. & 8.31. Rev. 12.7, 8, 9, 12, 13. Mat. 25.41. Rev. 20.10. Mat. 8.29. Mark 1.24.

How glorious in Holiness, essentially, is the Creator of these Angels! Exod 15.11. Holy, holy, holy, do the Seraphims cry and proclaim him to be, Isa. 6.1-4. He is pure of Eyes, so as that he cannot behold iniquity, Hab. 1.13. with any, the least approbation or allowance: He loveth Justice, and hateth Unjustness, Psal. 11.7. He is not a God who hath pleasure in wickedness; with him no evil dwells; he hateth all the workers of iniquity, Psal. 5.5, 6. None good (originally, essentially, independently) but, this God only, Matth. 19.17. Holiness is Jehovah's, Exod. 39.30. This is the Song of Moses, the Servant of God, and of the Lamb, which shall be more sweetly sung in the latter-day-glory, That God only is thus holy, Rev. 15.3.4. He is not the Efficient Cause of that sin, which he doth so much abomi∣nate, Exod. 23.7. Deut. 32.4. 2 Chron. 19.7. Job 34.10. Psal. 45.7. & 92.15. Prov. 15.8, 9. Mal. 2.17. Rom. 9.14 2 Cor. 6.15. James 1.13. Judicially he doth declare the guilty to be sinners, who voluntarily make themselves to be such, Prov. 12.2. Gen. 45.8 & 50.20. Acts 2.23. & 4.27, 28. Rom. 1.24, 26, 28. Wherefore then were not these daring Philosophers afraid thus to speak and to write so evil against Jehovah Aelohim, as to charge him to be the efficient cause of the sin of the fallen Angels, from the very Principles of their Creatural being? For, had it been thus, might it not have been a strong Plea in the Court, either to have prevented, or else to have reversed the Sentence of Condemnation upon or against them? 1 Tim. 3.6.

How many, and how great, how gross, and how dangerous these Errours are, which some by their Cabbalistick, Philosophick Figments have run into, by running off from the Letter of this Creational History, and by misinterpreting this one word

Choshec Darkness, as if it were a common confused Chaos, a dark creatural matter, ou•• of which the Created Beings were made and framed, it would fill up a large Volume to treat of. At present I shall transcribe a few lines out of one of the most eminent of them, and answer one of his Arguments, which he doth mainly insist on for the proof of his monstrous Assertion, which is this, There is, saith he, an original and an ingenit Darkness, out of which Deep of Darkness Angels and Man were created, which Darkness must needs have its proper work and effect in all, and so the works of Darkness concerning Nature become inevitable in all, whereby nei∣ther Angel nor Man could have any Arbitrary or Free Will of themselves in their first or best estate, but, in respect of their disposed matter and frame, must of ne∣cessity walk in the waies of disobedience and perverseness, as contrary to God as their matter, to wit, darkness predominating was contrary to the form which form∣ed, to wit light, lying hid, and acting in their darkness. God being the Author of the cause, he must of necessity be Author of the Effect; but, God was and is the only Author of darkness by creating and maintaining it, and sin, or evil is the Effect or work of Darkness, therefore God is the Principal Causer and Author of evil, It is he who acteth in Angel and man. This is the carnal rea∣soning of this Author who stumbling at the threshold of the creation in the beginning of the Bible, hath taken this so foul and breakneck a fall into this He∣resy, so quite contrary both to nature and grace; For, this was his first step; In the beginning, that is, in the first moment of time, or when time first began, God created a chaos, a confused mass undistinctly mix'd: the Universal matter, whereof the heavens, the earth, the sea and all things which they should contain were to be formed and made. That the creation here mentioned was not of the Specificate or formal heaven and earth now extant, but, of the chaos, or Universal confused mat∣ter of all; only it appeareth, saith he, by this, that the Firmament, which God cal∣led, and specified by the name of Heaven, was made the second Day, Gen 1.8. and the dry Land which God called and specified by the name of Earth, v. 10. was made the third Day; so as neither of them being made (in the beginning) must needs be taken to be the Chaos only, or confused matter of all. God created this Chaos a dark waterish substance to be the universal matter of all the creatures after to be specified under several forms: Thus he: so that he would have the Heavens and Earth, v. 1. and the Earth, Tohu, Bohu, and the waters, v. 2. to be all but this Chaos: whereas, he might of right have called his own opinion but a confused heap of indigested matter altogether without any form of reality, and utterly devoid of Truth; For, I have proved evidently both in and by both Nature and Scripture, from the proper signifi∣cancy of the Hebrew words and phrases, and by a due collating of other Scriptures, That, that they were all and every of them distinct creatures, and specifically dif∣ferent, whereas in all his tractate, I do not remember any one word, excepting only one expression, moved, Gen. 1.2. where he mentioneth the Interpretation of others in a very few words without proof, all in English, which he also applieth to his Water or Chaos; but that only excepted, which he also doth misunderstand, and misapply, not so much as one word opened in the Original, of its true meaning; so that if he so rudely mistake in the literal sense, it is not to be so marvelled at, if he greatly err in the spiritual sense; seeing thus he writes elsewhere, God useth no words in vain, but that they are really true, as well in their literal, as spiritual sense; even as Christ's Parables, whose shells are as full of the pith of Truth, as their kernels, to wit, the words comprehending the Mystery, as the Mystery com∣prehended in the words; whereas, he understood neither the one, nor the other aright, in a multitude of particulars.

But to leave his way of carnal corrupt reasoning, one Argument, which he much insisteth on from Scripture, is drawn from those Scriptures, which in vulgar Trans∣lations, do speak of God's hardening of man's heart, particularly of Pharaoh's heart, and the Egyptians heart; this is God's action, his act; so argueth that Au∣thor, with much more about that, making God the Principal Cause, and Author, and Actor of that evil, of that sin of hardheartedness.

In my Entrance upon an Answer unto this, Oh, who can sufficiently bewail it, that the holy Scriptures of Truth are generally so little understood in their Ori∣ginal Language, and proper significancy, not only by the People, but also by their Leaders!

Jehovah Aelohim did judicially declare and pronounce that heart of Pharaoh to be hardened, which Pharaoh himself did voluntarily harden. Let the words and phrases be considered, which do expresly speak of this matter.

Exod. 4.21. Achazzek aeth li••bo, it is of the Future Tense in Pihel from Cha∣zak, he was strong, firm, fast, obstinate with retention, so as not to remit or yield, Exod. 7.3. Ve ani aksheh aeth lab Phargnoh Future Hiphil from Kashah, he was hard, Exod. 7.13. Vai jechezek leb Phargnoh, Future Kal, will harden it self, Tran∣sitive: Note the 14th v. Jehovah said unto Moses, Pharaoh's heart was heavy, he hath refused to send away this People; it was heavy through hardness; the LORD did judge and pronounce it such, Exod. 7.22. Exod. 8.15. Vehacbad aeth libbo, and he hath made heavy Vai jechezek, that heart of him.

Exod. 8.32. Vajjacbed Phargnoh aeth libbo, Future Hiphil from Chabad, he was heavy.

Exod. 9.7. Vajjackbed leb Phargnoh, Future Kal Transitive, and it will harden it self the heart of Pharaoh.

Exod. 9.12. Vajjechazzek Jehovah aeth leb Phargnoh, Future Pihel from Chazak.

Exod. 9.34. Vajjached libbo Hua, And he will make heavy his heart, he and his Servants.

Exod. 9.35. Vajjechazzek, See before.

Exod. 10.1. Ani hicbadti aeth libbo, Praeter. Hiphil, I have pronounced to be heavy his heart, and the heart of his Servants.

Exod. 10.20. Vajjechazzek Jehovah aeth-leb Phargnoh; See before. So again v. 27. and Exod. 11.10.

Exod. 14.4. Vechizzakti aeth leb Phargnoh. Praeter. Pihel. Jehovah made that to be Pharaoh's Judgment, which Pharaoh made to be his sin.

Exod. 14.8. Vajjechazzek Jehovah aeth leb Phargnoh. See before.

Exod. 14.17. Veans hin neni Mechazzek aeth leb Mitzrajim Pihel. Particip. Benoni.

That which I observe from hence is, that where these expressions are spoken of Pharaoh, it doth set out his own voluntary, wilful self-heart-hardening; but where spoken of Jehovah in the Conjugations of Pihel, and of Hiphil, they have a judicial significancy; he sits in Judgment upon Pharaoh's cases, comparing the matter of fact with the matter of right; and upon the whole, after thorow Examination and Trial, he declared, he pronounced Pharaoh's heart to be hard and obstinate, and so he judicially sentenceth him, giving him over to the Plague of his own wilfulness and stubbornness, and to those dreadful Judgments, which were threatned against so rebellious, implacable, and irreconcilable an Enemy, to be accordingly executed up∣on him, (Psal. 81.11, 12. Rom. 1.24, 26, 28.)

Consider well, Prov. 12.2. Aish mezimmoth jarshiang, Jehovah, will so pro∣nounce and sentence him who is unjust, from the Root Rashang, he was unjust, he was guilty of injustice, the Future Hiphil is Jirshiang, a man of evil machinations, Jehovah will, what? will he make such an one unjust? no; this were blasphemy to charge Jehovah with; he loveth Justice, Psal. 11.7. he hateth Injustice, Psal. 5.4, 5, 6. therefore it must have another sense, as it often hath in this Conjugation, and in other Scriptures; he will in Court of Justice openly, judicially declare such an one to be guilty of injustice, he will pass a just Sentence upon and against him for such injustice, Hirshiang is opposed to Hitzdik, which word doth properly sig∣nifie, he will justifie; The just one he will declare and pronounce to be a just one, a justified one. For these two opposite words are verba Forensia, taken from Courts of Judicature, where the guilty of injustice are condemned and punished, and Judg∣ment is accordingly executed upon them, especially they wilfully persisting in their injustice, as hard-hearted Pharaoh did: Jehovah's just judicial Law takes hold of such a presumptuous offender, whilst the just one, proved and approved to be such an one, he is pronounced and acquitted as just, and so rewarded by a remunerative Justice, according to a righteous, holy Law.

This doth give direction unto Kings, and Judges, who are Christs Representa∣tives on Earth, they must pronounce, that same man who being just, to be just, and they must convincingly, condemningly declare and sentence him to be unjust, who

being found guilty of injustice, Deut. 25.1. These two are contrary the one to the other, as in Rom. 8.33, 34. It is God who justifyeth, who he who condemn∣eth, So Prov. 17.15.

For this judicial significancy, note well the expression, Levit. 13.3, 8, 25, Vetim∣mea Otho, The Priest shall pronounce the leper unclean. It is Praeter. Pihel from Tama, he contaminated, he polluted in this case, what? Did the Priest make the Leper unclean by any act, agency, efficiency and causality of his in working any le∣prous infection in him? no; but, The priest, as an Officer under Christ, examining how it was with the suspected, he judicially declared and pronounced him to be un∣clean; The meaning therefore of the Hebrew word and Phrase here can be no o∣ther, but, by act of Office being entrusted with a judicial Power, and Church au∣thority, he was to say to and concerning the Leprous, Thou art unclean, The in∣fection of leprosy is upon thee, Be thou separated from thy Brethren, and cry thou, unclean, unclean, Lev. 13.44, 45, 46. A like instance, Job 10.2. & 34.12, 17.

Hardness of heart, is both a sin, a cause of other sins and a punishment of and for sin: as a sin, or as the cause of sin, so Jehovah doth not harden any mans Heart: as a just judgment upon and punishment of mens own voluntary self heart Hardnings, so he sometimes, gives or delivers, or puts such over or leaves them, to their own heart obstinacy and obdurity, Rom. 1.24, 26, 28.

Although Jehovah foretold what sentence he would pass concerning Pharaohs hardning of his own heart, Exod. 4.21. & 7.3. Yet then he pronounced the sen∣tence actually against and upon him after the sixth Plague and judgment, with the judicial forewarning of Pharaoh by Moses, and then is this said of him, Jehovah sentenced Pharaoh's heart with hardness by delivering him over actually, judicially to his own voluntary hardness, obstinacy, stubbornness, rebellion, To Manifest and magnify his justice, and to shew his power in and on Pharoah, and that Jehovah's name might be declared throughout all the Earth, Rom. 9.17.

If this Scriptural Discovery have not been so grateful to the Palat, nor so satis∣fying to the Expectation of those, who are fond of their Apocryphal Theorems, and of their Kabbalistical Extracts from out of their vain Affectation of Humane Wisdom, and of their Paraphrastical Expositions of the History of the Creation in the beginning of the Holy Writ; if it be thus, it is no more than I foresaw, and therefore I shall not strange at it: For, since that blessed day, when Jehovah my Aelohim more thorowly led me into an Admiring Esteem of, and an Honourable Respect for Christ, and his Word, and his Works, the saving Knowledge of whom has a Transcending Excellingness in it, I pay not a Reverence to t the pretended unwritten Verities, either of Kabbalists, or of Papists, both which do extol a kind of Doctrine, which is not committed to Sacred God-inspired-Scripture, but, as they affirm, was delivered down by lively voice; for, here∣by, the most weighty Truths, the most serious Points, and the greatest Myste∣ries of our Religion, in a great part have been made to degenerate into curious Trifles, and superstitious numbers, and excogitated impositions, after the manner of Teaching in the School of Pythagoras, by Inversions, Transmutations, Trans∣formations, and Anagrammatisms, of Letters, and of Names. Whoever they be, who undertake to give us an Exposition of the Diary of Created Beings on the first week of this Created World, must be very observant of the proper significancy of the Translated Words and Phrases, according to the Original Language, in their genuine manner of speaking. All the Mysteries of Grace in the Spirit-part of Scrip∣ture, must be bottomed on the secrets of Nature in the Letter-part of Scripture: All their Spiritual Relations must have Foundation in Created Subsistences, according to the true Essences, and Existing Realities of Created Beings in this Journal of the Worlds make in the First Week of its completed production, both for working on the Six foregoing Days, and for Resting and Sabbatizing on the Seventh, the closing day of that week; so that we may say of all unscriptural Rabbies, who These, who darkening Counsel by words without Knowledg, understanding neither what they say, nor whereof they do affirm? Their allegorizing and evaporating of plain useful word-revelations, doth resolve into a confused Mass of dark expressions, and, to speak in their own Language, into a Privative Nothing.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. Over, or upon the faces of the troublesom deep.

Expla. Do you enquire over or upon what this Darkness was? It was over or upon the faces of Tehoum, which is the troublesom deep.

Gnal is a Praeposition signifying over or upon, from whence is the Verb Gnalah, to ascend. This separable particle has a transverse line (¯) which they call Mac∣caph; it doth so put together and conjoyn two words or more, that, as if they were but one word, they may be uttered and pronounced with one Grammatical Accent, as in Greek the Grammarians do link together two words, which in their own nature are divided by such a sign (˘) calling it Hypha: The Hebrews by a transverse (¯) from conjoyning do name it Maccaph, which do so urge the course of reading, that, they bring forth into speech two words or more under one To∣nick Accent, no otherwise than if it were but one word; and that these several words may coalesce in a more venust pronunciation with the Accent of the last word, for the cause of a more commodious Conjunction, they change the long Vowels Tzere (¨) and Cholem (ו) into their opposite short Vowels, unless the word do end in (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or terminate in Oth (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or be bridled in by Metheg.

Penei, is a Noun Substantive of the Plural Number, and of the Masculine gender in the constructed state, or in Government and Syntax. In the absolute form it is Pa∣nim, which is alwaies found in the Plural Number, because there is not only one part of a face, but two parts of it, and there are more aspects of and from a face, than one. These faces are in several Scriptures transferred to the Abyss, to Waters, to the Heavens, to the Earth, to a Field, to the Sea, to a Mountain, to a Man, &c. And they do signify primarily and chiefly, that forepart which being objected doth appear and is seen, & which in a Thing or Person is beheld. In a man it is so placed, that it can turn and look this way, or that, the face having many parts and all by Two's in nature, as Eyes, Eyebrows, Cheeks, Nostrils, Lips, Teeth, and it hath several sort of aspects, frowning, Smiling, Angry, Well-Pleased and the like countenances.

Here it is attributed to Tehoum, the Vorago, or the Tumultuous Profundity of great and many waters, with troubledness and noise as here, and in Job 38.30. It hath cognation with Hamam, Hom, Him, Hamah, he made Humming, Tumultuous noise, like the violent force of tumbling waves; The surface of this is not always one and the same, for sometimes it appears more troubled and tumultuous than at some other times.

The Arabic, Toham, doth spring from hence, which doth signify the man was a∣stonished, so that Tehoum, is such a creature in such a place, as doth astonish the Spe∣ctators, and in this place, as here considered, when first created, before the waters were divided; It was that lower Tumbling Tumultuous part of that huge mass, and great heap of Waters, and still is so as to those Waters here below towards the South, that are over the Gulph and Hell, but shut out from entring in there by the two leaved Barred Gates of the Gulph, which Gates yet upon occasion are opened; yet so, as that, these violent torrents in the South are turned about again by an almighty power, Psa. 126.4. These watry mountains and huge heaps in their flowing re∣turns, do rise ••nd swell, at times so high in those Southern parts as if they would o∣verflow the Earth, and its earthy mountains, Psa. 104.6. Which yet are made to flee, and are driven back at the rebuke of their Creator, v. 7, 8, 9. Whose proud Waves are made to keep within their set boundaries, Job 38.8, 11, 16, 30. Psal. 148.7. & 107.23-27. Hab. 3.10. Prov. 8.27, 28, 29. It has the name therefore of Tehoum Rabbah, The great Abyss, Gen. 7.11. It is sometimes found in the plu∣ral Number, Tehomoth, Exod. 15.5, 8. Prov. 3.20. & 8.24. There are Treasures of them, Psal. 33.7. They are in the lowest parts under this Earth, Psal. 71.20. & 107.26 over the Gulph, and Hell, whence sometimes it doth vomit out fire, Amos 7.4. There playeth the Leviathan, Psal. 104.25, 26. which he maketh to boil like a pot, Job 41.31, 32. Whatsoever Jehovah hath willed, That doth he in all the Abysses, Psal. 135.6. Col Tehomoth, all the deeps are called upon to be praising Jehovah, Psa. 148.7. When the LORD doth execute his judgments written against and upon some Grand Enemy of his Church and people, and doth Hurle them into Hell, such an one was the Aegyptian Pharaoh, and the Assyrian

Monarch, he doth describe the terrible manner of it, in the Original Hebrew words and Phrases by his Prophet Ezekiel, Cha. 31.15. so according to the positure of the Creation, as none of the Commentators that I have as yet seen do discover. Thus saith Adonai Johovah, in the day of his-to descend Sheol-ward, that is, towards the Gulph and Hell, I have caused to mourn, I have made to cover over or upon him that Tehom, That troubled deep, and I will pro∣hibit, or hold back, or restrain her Torrents, and they shall be shut up, or stay'd back the many waters, &c. v. 16. from the voice of his tumbling down, or of his ruinous fall, I have made to be tremblingly moved the nations In-my-to-cast or throw down him Sheol-ward with those who descending the corrupting pit, or ditchy Gulph, or Hellish Prison, &c. The English translators do render the same Word, v. 17. Sheolah, and should have so, or in some such expressions, as I men∣tioned before given the meaning of this, and although the Dutch Translation and Annotations done into English, do put Hell into the Version in all the three Verses, yet they spoil and hurt all again by their Annotation, interpreting to mean, but the grave; whereas how to apply the Tehom, the Abyss, or troublesom Deep, and the Torrents, and the many Waters, &c. as relating to the grave, if these dreadful denunciations should but issue thus, that this proud, tyrannizing, persecu∣ting King should die and be buried, and others make mourning for him, is in my understanding very inconsistent with the sense of the place, and very short of the terribleness of this Judgment as to his Souls passage into the infernal World. The Waters of this Tehoum, O how great are they! Isa. 51.10. The Judgments of Aelohim, O how much, and how great an Abyss are they, Psal. 36.7. too deep for us, shallow us, to fathom! This troublesom deep has, when troubled, a roaring, tumultuous noise, Hab. 3.9. Psal. 77.16. No meer man can walk himself in the in∣most and hiddenmost of this Abyss, Job 38.16, 30. It doth set out overwhelming miseries, overwhelming affliction, great losses, such distressing calamities as do swal∣low up in destruction, Psal. 42.8. Ezek. 26.19. Jon. 2.3, 5. Psal. 88.8. O what wonders do Sea-men see in these deeps! Psal. 107.23-31: and how great is the Deliverance, how marvellous the Redemption! from thence Psal. 69.1, 2, 14, 15.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. And the Spirit of Aelohim carryingly flying over or upon the faces of those Waters.

Expla. Of Vau, there has been already an account given of its significancy. Ruach properly is a spirit; hence Roach and Ravach, he respired, or breathed; thus in other Languages; in French Esprit; in Spanish and Portuguez Espiritu; in Italian Spirito; in Latine Spiritus, whence Spiro, to breathe; and thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I breathe. Several Scriptures do attribute and apply it variously, as, to Breath, breathing it self, as proceeding from the breathing faculty, Job 32.18, 20. It hath streightned me. The spirit of my belly, I will speak, and I shall be relaxated to me, I shall have refreshing, ease, or liberty, by giving vent, Gen. 6.17. All flesh which is in him the Spirit of Lives, which hath breath, Gen. 7.22. the breathing in and out, or reciprocation of the Spirit of Lives in the Nostrils. The Body without this breathing faculty is dead, James 2.26. To the Wind, Eccles. 1.6. The spirited Wind hath its circuits, going, and returning, 1 King. 19.11. A spi∣rited Wind, great, vehement, breaking, &c. Isa. 26.18. We have brought forth spirited Wind, Exod. 15.10. compared with ch. 14.21. Jehovah did blow with his spirited Wind, a strong East-Wind, and covered the Ae••yptians with the Wa∣ters. To Intelligent Rational Creatures, such as Angels, Psal. 104.4. Good, Act. 23.9. Heb. 1.14. Evil Angels, 1 King. 22.21, 22. 1 Sam. 18.10. Mat. 8.16. Luke 10.20. Ephes. 2.2. Luk. 4.33. Mat. 10.1. such also as Men, 1 Cor. 2.11. Eccles. 3.21. & 12.7. Good Men, 1 Thes. 5.23. in whom a thorowly sanctified Spirit is a constitutive Essential part in such, which at death is commended unto Jehovab Aelohim, Psal. 31.5. Act. 7.39. and is in the heavenly Jerusalem with the Spirits of just men perfectly sanctified, Heb. 12.22, 23. Bad Men, whose Spi∣rits will be shut up in the infernal Prison, 1 Pet. 3.19. with many more accepta∣tions as to Created Beings: But this also is one of the names of Jehovah, considered essentially, Joh. 4.24. A Spiritual Essence; but more often it doth designate sub∣sistentially,

the holy Spirit, 2 Cor. 3.17, 18. The Spirit from the Father, and of the Father, Joh. 15.26. Rom. 8.11. sent and given by the Father, Joh. 14.16, 17, 26. The Spirit of and from the Son, sent and given, Gal. 4.6. John 14.26. & 15.26. & 16.7, 8, 13, 14, 15, 19. The holy Spirit essentially, officially, effectively holy, Luke 1.15.35, 41, 67. Rom. 5.5. & 15.13. 1 Cor. 2.13. & 12.3. 2 Cor. 13.14. Ephes. 1.13. Titus 3.5. 1 Pet. 1.12, 22. The good Spirit, Psal. 143.10. Neh. 9.20. The Spirit of Truth, John 16.13. & 14.17. & 15.26. Leading into all Truth, a Spirit of Life, quickening by his regenerating grace, such as were dead in trespasses and sins, Rom. 8.2, 9, 10, 11. a spirit of grace and supplication, Zech. 12.10. Heb. 10.29. a Spirit of Adoption, and a witness-bearing Spirit, Rom. 8.15, 16. a Spirit of Glory, 1 Pet. 4.14. a Spirit of Promise, Ephes. 1.13. with much more that might profitably be added. But to come home and close to what is here before me; there is a Spirit that is the Spirit of Aelohim. The grand Que∣stion is, who or what is this Spirit, which is Merachepheth gnal penei hammajim, carryingly-flying over or upon the faces of those Waters? Whether it be a Created Spirit, either a meer Wind, or moved Air? or a Spirit and Soul of the World, to make the World one entire, perfect, living creature, and so hovering over, quick∣ningly sitting upon, movingly stirring up the Waters, as a Hen over or upon Eggs to hatch them, or an Eagle over the young Nest-Eagles, so to bring forth into Life and Being several Creatures from out of the Waters, as the matter of their Essence of Existence? or else whether it be a Creating Spirit? a question of great both weight and consequence. Only before I give forth my apprehensions about this Enquiry, I judg it needful first to open somewhat of my understanding con∣cerning Merachepheth gnal penei h••mmajim; for this, if rightly known, and well cleared up, will afford some light to the true stating of this Question.

Merachepheth is a Participle Benoni Pihel, or a Noun Adjective, or Participial ra∣dical Primitive Noun; Thence the Verb, Rachaph, which what its Special Proper genuin significancy is, is now under inquiry, it is Generally taken by Hebrew Lexi∣cographers and Commentators, To be a waving, moving, and fluttering, as with dilatation of wings either such as Eagles do use over their young to quicken them in∣to life, to cherish them in life, and to stirr them up to liveliness and carrying them from place to place upon their wings, Deut. 32.11. Where the word is so used; Or else such as when some Internal or External mover doth make all the bones of a man to palpitate; shake and tremble, for which purpose it is used, Jerem. 23.9. So say they, This Spirit of Aelohim did so move upon the waters, as to adapt them for the formation of those creatures, which were to be formed out of them, and to carry them from one place to another. But there being no Eagles, Hens, or other Fowls of Birds, to move, hover, or sit, or stir up or hatch, & no Eggs to be hatched, or young ones to be stirred up or carried on this first day of this created World, and no created men then extant by any extrinsic or intrinsic mover to make the bones of one another to move or be moved: Therefore those after productions on other daies, and their similitudes and resemblances mentioned in after Scriptures are not to give law of significancy to this word, which was before both in nature, and in time, but must receive their meaning from this word, which has every way its Precedency.

Of Gnal, and Penei and the line Maccaph, which doth couple and conjoin them and of the Emphatic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have treated before.

Majim doth signify waters, of the Plural Number, and when divided the upper waters from the lower waters, then of the Dual Number, which the expanse when created on the Second day did distinguish: By waters I understand, That huge Mass of the first created waters, not as a first created Chaos, wherein the after productions lay latent in their pretended first created potentialities, as if afterwards brought forth into their several actualities on other daies of this first week, as if these were but improper Creations, and only the Figmented Chaos were the proper Crea∣tion, which they say the Spirit of Aelohim did by incub••tion, as Eegg or Em∣brio is hatched, prepare and praedispose, that out of it might be produced the whole frame and course of natural Generations and corruptions, which are but Diabolical, Paganish, Philosophical Fictions; For, these waters were and are a distinct creature of a different kind from the test of the created beings; of which O how much is there in the Scriptures largely spoken of, were there a treatise to be

published apart by it self on that subject matter! For, so they are spoken of as di∣stinct, Psa. 63.5.7, 8, 9. Psa. 135.6. Rev. 14.17. Exod. 20.11. Psa. 146.6. Neh. 9.6. Act. 4.24. and 14, 15. Rev. 10.6. Hag. 2.6. Rev. 5.13. Exod. 20.4. Deut. 5.8. Psa. 104.6.-11. (If any of these Waters of the first creation were on the faces of this whole lower earth, they were these which were carried up to be the higher Waters locally distinct from the lower) Job 38.8, 9, 10, 11.16.22, 23.25, 26. He was the creating ones alone, who weighed the Waters in a mea∣sure (in his pugil, or hollow of hand and in his garment, which no meer creature can, Isa. 40.12. Prov. 30.1, 4.) Job 28.25. Prov. 8.23, 24, 27, 28, 29. He hath justly proportioned these waters, how great a quantity shall be above, and how much of them here below.

When Readers will be so far ingenious and diligent for their further enlight∣ning and farther establishment about these discoveries in examining and con∣sidering of cited collected Scriptures in their original, as the Writer has been, knowledg of this useful kind will more abound.

I now hasten to that inquiry about the Spirit of Aelohim, who he, or what it? First I shall give my apprehensions who he or it was not.

Not created moved air, not such a wind, for the air was not yet in being; The air was one part of the out-spread, of the expanse, of the lower expanse, which had its Essence and Existence not till the second day, when with the upper expanse chief∣ly it was to distinguish and to divide between the upper and lower Waters. Gen. 1.6, 7, 8. both which many and great waters do send forth a loud voice, especially when the thundering voice of Aelohim is over or upon them, Psal. 39.34. Isa. 17.12, 13. Ezek. 1, 24, and 43.2. Rev. 1.15. & 14.2. & 19.6. Psa. 29.3, 10. and they are both called upon to be praising Jehovah, Psal. 148.4, 5, 6.7.

The wind the moved air, what it is in its Essence activity and operation I would somewhat here inquire into, (although I Judge it not to be the Ruach Aelohim here) because I am not likely to proceed farther in these Creation-wonders in this beginning of the Bible, beyond that of the light, unless my labours had more acceptation, or I had more time or opportunity to go thorow with it.

Air, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in some Languages, particularly in Syr. is one of the first words in their alphabetical Lexicons; in French, Air, in Italian A'era, ária, in Spanish, Ayre, in Port. A'r, in Latine Aer, eris, in Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spiro, to breathe, because we breathe, and live in it; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because, it is always flowing and moving; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it continually runs; In Teutonic, or high Dutch, luffe, from lauffen, to run; in Belgic or low Dutch, Locht, à levitate, being light, of little weight; Though Jehovah have fitted a weight to it by equal, just measures, Job 28.25. It is neither too thin and light, nor too thick and heavy, both which would hinder free perspiration.

The Hebrew words for it are Rakiang, because it is expanded, spread abroad; It is the lower part of the lower heaven of shamajim, an aiery Heaven, and should be so meditated upon and enjoyed by Believers as such, They breathe in one kind of Heaven, Gen. 1.6, 7, 8. By which their health and life is preserved; Their Eye-sight is not terminated by it, it is transparent, we see thorow it, beholding the glorious luminaries that are in it above us, and do behold the blew expanded Canopy out-spread over our Heads.

Nishamah Chald. Nishma: Arab. Nassimah, breathed air, drawn by the Nostrils to preserve life, and to cool the heart and give it vent, a respiring Spirit going in and out at the Mouth and Nostrils. Nasim in Arab. Aer, cold Rabb. Nesimah, attraction of air Sachab in Arab. Aire, from Sachab he drew, because it is drawn in, Rabb. Ri∣phion, Aire, Laxation, It doth set free, and is healing, good air and free breathing is. Shachak is another of its Hebrew names, from its thin spreading, small atoms, and little dusts in it, there are Gnebei Shechakim, Psa. 18.10, 11. Nubes aetheris vel aeris, Clouds of the Aether or air: Aelohim flyeth swiftly, as an Eagle on the wings of the wind, Psal. 104.3. Shachakim, because they have a thin fiery Substance, Prov. 8.28. Psa. 77.17. Isa. 45.8. Job 36.28. Air, say some, quasi Aour, light, Lu∣minous air, in Hiphil, Hair, he made to shine, so doth the Air. The Talmud Avir, is lucid Air, Avinira is airs in the Plural Number. The Hierosol. Targ. Doth render, Gen. 1.6, 17, 20, Gnal appei avvir rekiang Shemaja, upon or over the faces or

Nostrils of the Air of the expanse of the Heavens; and levir, and so in Italian, levi∣ro to the Air. Note This, that where the Greek of the New Testament doth write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in diverse places Hutterus his Hebrew puts Shamajim, as, Act 22, 23. ••el Hashshamajim. So is the Syriac, lashemajjaa, The air, 1 Cor. 9 26. is Ruach Hut∣ters Hebrew, In Syriac it is delaaer. Thus in 1 Cor. 14.9. Ruach in Hutter Aer in Syr. In Eph. 2.2. Avir in Hebrew, Aer in Syriac, 1 Thes. 4.17, Avir in Hebrew, Aaer in Syr. En la nuves, in the Clouds, in Spanish, Rev. 9.2. Avir in Heb, Aaer in Syriack, Rev. 16.17. Avir in Hebr. Aeer in Syr.

The ingenious Chymists are here called upon in their most curious refined Sepa∣rations, to extract the Spirit of Air, of moved Air, of Wind, it would be one of the most spirited of Spirits, imbibed Air being somewhat of the Aliment of Spirits, its Introsuction is one part of our life.

All Spirits, in almost all Languages, have their denomination from respiring or breathing. It is one of the great wonders in Nature, this Created Air, which, whe∣ther it have a perpetual Flux from East to West, should be further researcht into: Those who do sail about the Aequator, do attest this. In the European Seas, when a particular Wind doth cease, some do affirm, that there is a certain gentle thin Aura, a moving, breathing Air, from the East; and Navigators have observed, that sailing is swifter and speedier from East to West, than from West to East. When the Sky is most serene and tranquil, the highest Clouds do often seem to our Eye to be carried from East to West, not by a circum••otation of the blew visible Expanse up∣on an Axis or Pole, as Philosophers have imagined, but either by its own innate Spirit by the Creators Ordination, or by the attractive verue of the Sun, Moon, and Stars in their nocturnal and diurnal motion. Consider Eccles. 1.5, 6. Buxtorph in his Chald. Rabb. Tálmud. Lexicon, under Aour, to shine, Avveir, Aer, Air, Syr. as Gen. 1.20. Jon. beavvir, In the Air of the Expanse of the Heavens. So Deut. 4.17. Avir Shemeia, Gen. 1.26. Apud Rabb. Aura, and aer. They say, The Air of the Earth, or Land of Israel, doth make a man wise. Avir is a void empty space, a place in which is nothing but Air. Aviri, airy, or aërious, full of Air: Aveirejah, the Air of Jah, a Divine, most terrible Air, how terrible will the Judg∣ments be, when the seventh Angel poureth out his Vial into the Air, Rev. 16.17. O how doth this lower heavenly Air groan, that it is so infected by the hellish belchings of evil Spirits, and prophane Mouths! How seldom and little thankful are the most for this useful Creature, Air! O how pure is the Air in the upper Heavens, that are above this blew visible Expanse! How holy, how sweet, how re∣freshing, how nourishing is the spiritual breathing there!

Not Created Angels: For as there is no Scripture Evidence, that I have yet brought unto me, of their being spoken into their Created Beings as yet (it being well worth a deeper research, whether they did not receive their Essence and Ex∣istence on the fourth day amongst the Coelestial Luminaries?) So neither is the Ministry of any meer Creature either used about, or capable of such a Creating Power, Act, or Work: This is not communicable unto such; for the Scriptures do declare Jehovah Aelohim, and Him alone, in Father, Son, and Holy Spirit, to be the Creators of all things, Job 9.8. Lebaddo, Act. 17.24, 28. Isa. 44.24 Le∣baddo meitti solus a-me-cum, John 1.1, 3. Col. 1.16, 17. Heb. 3.4. Neh. 9.6, 7. Attah, Hua, &c. Mal. 2.10. 1 Cor. 8.6. Psal. 146.5, 6. Jer. 10.11, 12. Isa. 45.6, 7. Ani Jehovah gnosch, col••aelleh, &c. 1 Chron. 29.11. Rev. 3.14. Isa. 40.12,-28; Dan. 4.35. The Works of Creation are a demonstration of a Deity, Isa. 40.25, 26. Rom. 1.20, 21. Job 12 7, 8. Rev. 14.6, 7. Acts 4.24. & 14.15.

Not any natural Vivific Power in a pretended first Created Matter, which has been confuted and exploded already: The first Creations, Gen. 1.1, &c. must be distinguished and differenced from the after-Generations, Gen. 2.1, 4. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ipsum esse, Beingness it self must the Creature receive from Jehovah, who is a Self-Being, and doth give a Being to all Beings: No first Power of it self before it was created, could either create it self, and give a Being to it self, or create any other Being, or give any Essence or Existence to another: The word of Faith, which is Truth it self, doth inform us, that it is by Faith we understand that the Worlds were framed by the Word of God, so that things which were seen were made, not of things which do appear, Heb. 11.3. Psal. 33.6, 9. & 148.5, 8.

Not a Spirit of the World, though Heathenish Philosophers, and many Christian Philosophizers from them, vain affecters of Humane Wisdom, have been very fond and fiery asserters hereof; and one of the last, who has written upon this Sub∣ject, doth count it not only a huge or high absurdity, but little, if less at all than blasphemy (tantum illam absurditatem ne dicam blasphemiam, so he doth phrase and charge it to be) to ascribe this to the Creating Works of the Holy Spi∣rit: But we shall not by such Bug-bears be frighted off from examining of this farther by Scriptures, and Scripture-testimonies! That Author, and others before him do affirm, that such a pretended Spirit of the World, is the Second Principle of the Created World, which they would have to be a Created Spirit or Soul of Life, diffused every where, with which this Created World is filled, which doth insinuate it self into all parts of matter every where, cherishing and governing that matter which doth produce all Creatures, and doth bring in unto every Creature its own proper form; a kind of Subcreator or Con∣creator, though they acknowledg improper, yet such an Archaeus Faber, such a Formator and Operator, as is the universal Principle of all Spirits and Forms, in all and every of the diversifications of matter, sustaining them all, vivificating them all, and working all things in all Creatures. The Scriptures, which some of these Opiners do bring for their assertions, do militate against them, Psal. 104.29, 30. Thou, O Jehovah Aelohim, hidest thy faces, they, (that is, Animals and Plants spoken of before, say these Arguers) are suddenly troubled; thou gatherest their Spirit, they breathe out, and return unto their dust: Thou wilt send forth thy Spi∣rit, they shall be created, and thou wilt renew the faces of the Earth. This doth prove, that when the proper specifick Form of these Creatures do breathe quite out of their bodily, earthy part, that then they do return unto their former dust, Gen. 1.24. & 3.19. Psal. 146.4. Job 34.14, 15. but, their Created Spirit doth essentially incomparably differ from Jehovah's Creating Spirit, which Spirit is Je∣hovah himself: And the difference should be here observed between their Spirit, and thy Spirit. It has already been proved, that a Creating Power is incommunicable to give any meer Creature; unto which forementioned Scriptures many more might be added, were there need of such farther Testimonies.

Another place they urge is, Job 33 4. The spirit of Ael, of the mighty God hath made me, and the breath (nishmath, the inbreathed, the emitted, immitted, reci∣procated spirited faculty) of Shaddai (all sufficient, the self-sufficient one) shall quicken me, That living enlivening Principle which came forth from him, as in the first Adam, Gen. 2.7. A breathing of lives, whereby he became a living Soul, such were the first Adam made, by the inspiring, inblowing, insufflation of Jehovah Aelohim himself, immediately, 1 Cor. 15.45. This was not by a created Spirit of the World, but by Jehovah Aelohim himself, and by an immediate Creating Power, Word, and act of his, Gen. 1.26, 27. Job 35.10. Psa. 149.2. By this expression is Christs inspiring of His good Apostles with the holy Spirit set out, Job. 20.22. Whilst such a breathing Soul is in man, and this Spirit of Aeloah is in his Nostrils, Job 27.3. So long he lives, but, when this Soul and Spirit goes out, and leaves his Earthy partner, the Fleshy Body dies, and this Spirit returns (not to the creat∣ed Spirit of the World, but) to those creating Aelohim, Father, Son and Holy Spirit who gave him, Eccl. 12.1.7.

They would make, Ezek. 37.4, 5, 9, 10, 14. to speak their imagination, where a Prophecy being gone forth concerning the resurrection of dead dry bones, that whereby The wonderful new creating conversions and regenerations of the two and ten tribes, the Jews and Israelites in the latter days may be the more set out unto the life, the English Translators do render it, breath shall enter into them, and a wind shall breathe upon them, and they shall live, which these Philosophers would have it to be The Soul or Spirit of the created World, whereas, the Spirit Inbrea∣thing here is the holy Spirit, and the Spirit inbreathed is the new regenerate Spirit; This work of wonder upon that people is beyond any meer created Power, it will be effected by Jehovah Aelohim himself, and his new creating work upon them, and so it is in other places expresly ascribed, Isa. 59.19, 20, 21. I•• will be as life from the dead, Rom. 11.15. It is ascribed to the Holy Spirit, Isa. 32.15. and 44.3, 4, 5, 6. Ezek. 39.29. Zech. 12.10. Whose coming because it

shall be as a mighty rushing strong blowing wind to make a rattle and noise a∣mong the scattered bones in gathering these dispersed ones together, as it was in the pouring out of the holy Spirit on the Apostles, Act. 2.2, 3, 4.16, 17, 18, 19. Therefore they translate winds, in one. This will be effected by the almighty Power of Jehovah Aelohim, Rom. 11.23. Whoever in Heaven or in Earth have this spi∣rit and Soul, It is an immediate Gift from him, Isa. 42.5. If there were such an uni∣versal body of matter on the first daies creation, and withal an universal Soul or Spirit breathed into that body on the same day, there had been then an whole, compleat, perfect living Creature finished on the same day: For, what is it, that doth make and constitute, compleat and perfect such a living creature, but a Body Soul, and Spirit, which are the constitutive essentials of it? (1 Thes. 5.23.) If such a stock of such Essential form and matter of the Universe be once Rooted in the mind of such Philosophers what monstrous Cions may they not now graff on it? For upon their supposition, that there is such a huge living creature, so animated with one common Soul and Spirit, Then they quickly grow on upon it, and infer that, as any one part of this huge Body is sensibly affected, so it doth transcur into the whole Body, to give a suitable answerable Touch to that, being at never so great a distance, though from one end of the Heaven or of Earth to the other; So that the magical artists in the black Operations would hereby command the whole of created Nature by the Unison and Harmony of its own Nature, without the co∣operating help of any infernal Spirits, only the Microcosmical Spirit of one Ma∣gical man in the triumphing advance of his own elevated imagination might from an apt touch from the fingered Power of a Raised faith on the macrocosmical Spirit of the created universe work miracles, and give imperial laws under the most dreadful threatnings and terrible executions upon any or all of mankind, and not only so but upon the whole world.

As to an universal Created Spirit and Soul of the whole World, as productive of all Creatures, and introducing into every Creature its own proper form, I have entred my d••ssent in Court against that Assertion with the Reasons of that Dissent: Yet, that there is more of a particular Spirit of a distinct kind in several Creatures as to their proper specifick forms, whereby they are differenced from each other in the Six days productions immediately created by Christ, and inbreathed by the Spirit of Christ at their first passing into Essence and Existence: This I judg well worthy of a serious inquiry, and deep research into Created Nature, and Revealed Scripture, by the Ingeniosi and Virtuosi of this Age, by all whose noble Spirits, and ingenious, Souls are freed from Philosophick bondage, and intellectual slaveries.

There is an uncreated Jehovah-Spirit, an Aelohim-Spirit and Soul, John 4.24. Levit. 26.11, 30. 1 Sam. 2 35. Psal. 11.5. Prov. 6.16. Isa. 1.14. & 42.1. Jer. 5.9, 29. & 6.8. & 14.10. & 32.41. Ezek. 23.18. Amos 6.8. Mat. 3.17. & 12.18. Heb. 10.38. & 9.14. Rom. 1.4. Eph. 4.30. Gen. 6.3. which Spi∣rit in Jehovah, and which Spirit and Soul in Aelohim as essentially-divine, and im∣mediately creating doth differ in kind from all Spirits and Souls in any meer Creatures.

There is a Created Angelical Spirit, Psal. 104.4. Heb. 1.14. and an Angelical Breathing and Animation, by which they live, move, and speak, and utter praises, Luke 20.36. Isa. 6.1-4. 1 Cor. 13.1. 2 Thes. 1.7. Psal. 103.20. whose Spi∣rits and Souls do differ specifically from that of men and women, Heb. 2.14.16.

There is a Created Soul and Spirit in Man, 1 Cor. 2.11. Zech. 12.1. 1 Cor. 6.20. & 7.34. Heb. 12.9. James 2.26. 1 Pet. 4.6. Psal. 31.5. Acts 7.59. Heb. 12.23. 1 Thes. 5.23. Gen. 35.18. Matth. 10.28. Luke 1.46. Heb. 13.17. Jam. 1.21. & 5.20. Rev. 6.9. 1 King. 17.21, 22. These do differ in kind from what is in Beasts, Eccles. 3.21.

There is a Created Spirit and Soul in Brute Beasts, Eccles. 3.21. Psal. 104.29. Gen. 6.17. In Fowls, Fishes, and Worms, Gen. 1.20, 21, 22, 24, 25, 28. they have living Souls, and do breathe, even Fishes, Nephesh chajjah, yet do these specifically differ one from another, and from what is in Vegetables, Grass, Herbs and Trees.

These Vegetables and Plants also have a vital Spirit, and breathing Animation, by which they nourish, augment, and generate in their distinct seedy kinds, whereby they differ one from another, and from what is in the Mineral Kingdom in the

bowels of the Earth, Gen. 1.11, 12, 29. Their buddings, blowings, flowerings, fruit-bearings, are one kind of animated breathing, Song 2.12. Hannitztzanim ni∣rau, Flowerings have been seen, Song 7.11. Natenu raiach and pathach, they open and give out their breathed smelled odour, the small tender Grape.

Of the Mineral Kingdom, in its Metals of Gold, Silver, &c. Stones, common and precious, such as Gems, &c. and of their spirited, animated, Created Being; as al∣so about Vegetables and Animals, I leave to Chymical Distillators, they have Spi∣rits of Salt, Vitriol, Loadstone, Iron, &c. enough of this.

Having thus far travell'd abroad in this Inquiry, the short way to our satisfa∣ction, and to retire and draw homeward, to this Diary and Journal of the First Creation, taking in the due collating of other Scriptures; lest we be like our English Nobility and Gentry, who travel far into Forein Lands, before they are well ac∣quainted with their own Native Country.

Having passed a Judgment upon what I apprehend not to be this Ruach Aelo∣him, I am now to examine who is this Spirit of Aelohim? The Cabbalists here, and some others from them, do assert this to be the Spirit of the Messiah, or of Christ: Concerning Christ's Mediatorial Spirit, which he received by Unction from the Holy Spirit without measure, and that, not only as Creator, but also as Re∣deemer, perfectly fitting him for the Office of being Administrator in all the seve∣ral Ages of this World, even from the first Being of the Creatures; He was before then, I have much to present before a serious Considerer; but, having already written so much about Christ's Head-Captainship in opening the Mystery of the first word in the Bible, though much more might be added about Christ's being in the Office of Administratorship, both in primitive Created Nature, and in Insti∣tuted Grace, in the Secrets of the one, and in the Mysteries of the other, by this Mediatorial Spirit, in the days of the first Adam, both before and after his Fall, in the days of Enoch, of Noah, of Abraham, Isaac, Jacob, Moses, Joshua, and of all the holy Prophets under the Old Testament, often appearing, to them, sometimes as an Angel, other times as a Man, and more manifestly in his Flesh from the Virgin Mary in the New Testament, and in the days of the Apostles, and of all the se∣veral Ages of the Church after them in the fulfilling of Prophetick words, as it will be the same in all the Ages, which shall succeed after the Now-Generation to the Worlds end, of which I have spoken in several Assemblies for open Worship of∣ten and much in the h••aring of many; yet I shall now refer the Reader unto a se∣rious pondering upon the following Scriptures, and so pass on to the Administrator∣ship of the holy Spirit, from, thorow, by, and for Christ, to the glory of the Father, as so sent by him in the name of his Son, in all the Ages of this Created World, Heb. 13.8. Prov. 8.22, 23, &c. I was anointed, v. 23. Psal. 2.6, 7. I have anointed, &c. Col. 1.15. Rev. 3.14. Eph. 3.9. John 3.33, 34. 1 Pet. 1.11. Exod. 31.17. Rev. 13.8. 1 Pet. 4.19.

Not therefore to exclude this Mediatorial Administratoral Spirit of the Messiah, of Christ, I shall now display my apprehensions about the holy Spirit on this Subject-matter.

This work here, As it very well agrees with Christ, so likewise with the holy Spirit. This, ruach Aelohim merachepheth Gnal-Penei Hammajim, doth set him out as flying over or upon the faces of the Waters carrying them to their several places the upper Waters higher, the lower Waters beneath Darkness to Tehoum, &c. Like as afterwards somewhat answering to this, The Eagle when its nest is made, and its young ones brought forth, flutterreth and flyeth, stirreth up its young ones, tak∣eth them and beareth them upon his or her wings, carrying them over deserts, over Tehoum and Tohu; Thus did this Jehovah Aelohim, and particularly the Spirit of Aelohim, badad, he and he alone (as in the first Creation there was no other with him, with this Jehovah, For, Father, Son, and holy Spirit are one Jehovah, Deut. 6.4. Or as in an inferiour resemblance, as the Eagle the Parent and no creature to help herein, I say, he alone) did lead his Israel thorow the red Sea, the trouble∣some deep, and thorow the howling Desert, and no strange God with him, he found them in dark, deep distress, in a place of howling, and led them to Canaan. This I take to be much the meaning of Deut. 32.10, 11. Jeracheph; a Verb of the same signification with Merachepheth in this place, Gen. 1.2. Compare, Isa. 63.11-14.

Thus at the first Creation, the upper Heavens were placed above, one Earth and one sort of Waters were carried above into the lower of the upper Heavens, the other Earth and Waters were carried and placed below. This word is used but in one place of Scripture more that I can find, Jer. 23.9. Rachaphu, as ruach Aelo∣him in the first Creation moved the Earths and Waters from one place to another, as has been mentioned, and distinctly moved the lower waters hither and thither, to ebb and to flow, to be high Water in one place, and low Water in another place, by a kind of Spring or Wheel with a perpetual motion to and fro: so when he flies upon or against a Person or People, to shake them or their bones, it is so affecting unto such, that all their bones do shake with fear and trembling, the heart within is as broken, it palpitates and pants, it beats and Throbs, its pulses go to and fro by a restless Commotion, it flutters in flying, now on one side; then on the other side, it is as one, on whom wine hath passed, as if drowned in drink, reeling, hither, and a little after reeling back; So do the Waves and Billows of Waters, Psal. 107.23-29. One while they Mount up to the Heavens, then they go down to the deeps, reeling and staggering backward and forward, up∣ward and downward. Thus was the true Prophet affected with this sad case which the false Prophets had seduced the deluded People into.

The holy Scriptures of truth do ascribe this creating work to Jehovah, in Fa∣ther, in Son, in holy Spirit, Eccl. 12.1. Creating ones, making ones, Job 35.10. Psa. 149.7. Isa. 54.5. making ones. Jehovah alone the Creator, Job 9.8 Isa. 44.24, The Fa∣ther the Creator, 1 Cor. 8.6. Eph. 3.9. Heb. 1.2. The Son the Creator, Joh. 1.1, 2, 3. 10. & 5.17, 19. 1 Cor. 8.6. Eph. 3.9. Col. 1.16. Heb. 1.2, 10. Rev. 3.14. & 4.11. The holy Spirit, besides this place, Job 26.13. & 33.4. Psal. 33.6. In the Spirit of his Mouth, Psa. 104.30. Isa. 40.12, 13. Psa. 139.7.14. This holy Spirit is often denoted in Scripture by the Spirit of Jehovah, of Ael, of Aeloah, of Aelohim, and it is very proper here in this history of the Creation (where he is described as flying with dilatation of Wings, and carrying of some Crea∣tures, as elsewhere he appeared, Matth. 3.16.) consider, Gen. 6.3. & 8.1. Ruach, a Spirit, 2 Sam. 23, 2. 1 Kings 22.24. 2 Kings 2.16. Neh. 9.20.30. Job 26.13. & 33.4. Isa. 42.1. & 44.3. Mich. 3.8. Matth. 3.16. & 12.28. Rom. 8, 9, 11. & 15.13. 1 Cor. 2.10, 11.14. & 6.11. & 12.3. 2 Cor. 3.3. Eph. 3.16 1 Pet. 4.14. 1 John 4.13. The Spirit of the LORD, Acts 3.9. & 8.39. 2 Cor. 3.17, 18. The Spirit of our Father, Matth. 10.20. The Spirit who is of God, 1 Cor. 2 12. From the Father, John 15.26. Sent and given by him. John 14.16, 26. The Spirit of the Father, the Spirit of him who raised up Jesus from the dead, Rom. 8.11. From the Son, sent and given, John. 14.26. & 15.26. & 16.14. Receiving all things from Christ. The Spirit of the Son o•• God, Gal. 4.6. The Spirit of Jesus, Acts 16.7. The Spirit of Christ, Rom. 8.9. 1 Pet. 1.11. Spirit of Jesus Christ Phil. 1.19.

The Administratorship of this Spirit under and for the Son, as in the first Crea∣tion, so in all after-supporting preservations and providential dispensations, Relating to the whole created world, and more particularly to Angels and to mankind, and more especially to the Elect, and to the Church of both these.

All the predestinated Works of Jehovah were collected by the Spirit, Isa. 34.16. All these Secrets were with him before the Foundations of this World were laid, Isa. 40.12, 13, 14. who was there to help him in carrying on of Creating Work by his lively Power, and effective Operation. He beautifully fra∣med the Heavens, Job 26.13. Man was the Created Work of this Spirit, Job 33.4. By this Spirit is the Government of Created Beings administred, Zech. 4.6, 10. He the Spirit of those seven Eyes of Jehovah rouling up and down, to and fro upon all the Earth; He the Spiriter of these Seven Eyes of the Lamb, Rev. 5.5, 6. by his All-seeing Providence, and perfect Wisdom and Almighty Power, over-seeing and over-ruling all things relating to the fulfilling both in part & in whole of these Revelation-Prophecies that relate to the latter day-glory. These Seven Spirits are thus sent forth into all the Earth, as a Ministring Attendant upon Christ, to enliven, move and carry on all his work upon the wheels of Providence, Ezek. 1. thorowout, particularly, v. 20, 21. & 3.12, 14, 24. & 10.17. He has been Overseer, Praesident, and Ruler of the Church of Christ by his absolute Power to gather them, embody them and protect them, Isa 48.16. Acts 10.19, 20.

and 13.2, 4. & 16.6. & 20.28. 1 Cor. 12.13. & 14 chapters throughout, to furnish the Officers and all the Members with such useful variety of gifts, of graces, of calls, as are necessary for the Edification of the Church, and for the Eternal Life and Salvation of every sound Believer and growing Saint; there, He being eve∣ry where present, and alsufficiently supplying for these ends, Psal. 139.7. He led the Israelites out of Aegypt, and thorow the Red Sea into the Wilderness, to consti∣tute them a Church th••re, and as such in time to settle them in Canaan, gifting; gracing, and calling their Officers both in State and in Church, Isa. 63.10-14. It was against him, and against his Word, that the unpersuadable, unbelieving, un∣repenting, disobedient ones, rebelled in all Ages, Gen 6.3-7. Heb. 3.7, 8, 9. Neh. 9.20, 30. both in the days of Moses, and of the Prophets, and of the A∣postles, Acts 7.51, 52. compare Isa. 6.9. with Acts 28.25, 26, 27. He was the Inspirer of the Prophets and Apostles; they had appointment to their Office and Work of Ministry both ordinary and extraordinary by Commission from him, 1 Pet. 1.10, 11, 12 Micah 3.8. 2 Pet. 1.20, 21. Acts 2.1, 2, &c. by his absolute Authority, and free Power, he distributed Office-qualifications to them after his own will and pleasure; he separated them to what Work he would call them; and those who were Overseers of Spiritual Flocks, were made such by him: All the great and glorious things, which no worldly Power, nor meer Crea∣ture-strength, was able for, against all those Mountainous Oppositions such works met withal, has this Spirit effected and accomplished, Zech. 4.6, 7. By him and the extraordinary Effusions of his Charisms, of the gifts of Tongues, Rev. 10.11. & 14.6, 7. of the gifts of Miracles, Rev. 11.3-6. of the gifts of Healing, Ezek. 47.9- 12. Rev. 22.1, 2. of the gifts of Prophecy, 11.3-6. & ch. 10, 11. & ch. 19.10-12. compared with 1 Cor. 12.28, 29, 30. By these and such like pourings out, I say, wi••l the New Creation in the latter days be brought forth and perfected: If the first-fruits of this Spirit were such in the Apostles days, Rom. 8.23. what will the larger Harvest be, in the days that are approaching?

The pourings out of the Spirit of Grace and Supplication upon returning Is∣raelites and Jews, shall melt and change their heart, and affect and fix their eyes upon Christ, whom their Forefathers crucified, and whom the After-generations of such have pierced thorow by their unbelief, and by their rejecting of him; then shall they mourn over him as the mourning for an only Son; and they shall make bitter their wailing, as one waileth bitterly for a first-born, Zech. 12.10. O the change, the blessed change that will follow upon Christs and his Spirits thus coming, a coming that is drawing nigh, before his last coming of all, at the general Judg∣ment: A second coming in his state of Exaltation without sin unto Salvation, as he has come once before to be a Sacrifice for sin unto Expiation, to bear the sin of others, and to reckon his Righteousness to Believers, Heb. 9.26, 28. Jer. 23.6. It will be in his glorified Humanity, Acts 1.11. then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 9.28. Christ will conspicuously manifest himself clearly to be discerned, and visibly to be seen; his com••ng will be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Personal Presence, 1 Thes. 3.13. It will be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 6.14. such an Appearance as will be upon, over, above, beyond all meer Creatures, with clearness, and bright, and conspicuous, to fill all with exceeding glory; 2 Tim. 1.10. & 4.1, 8. It will be both these put together, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a conspicuous Appearance of his Personal Presence, 2 Thes. 2.8. The Spirit of Christ's mouth shall at this Appearance destroy Antichrist after his long lingring, mortal, incurable Consumption: It will be a very glorious Appearing, Titus 2.14. an Appearing of glory, as if it were only glory, and all glory; and this was ma∣ny Ages ago prophesied of by Enoch, Jude v. 14. O what gathering in unto this Christ, and unto his New Jerusalem-Church will there then be! Mat. 24.30, 31. Then will he Isa. 59.18-21. recompence fury to his Adversaries, recompence to his Enemies; to the Islands will he recompence a reward: Then shall they fear the name of this Jehovah from the going in, and his glory from the rising of that Sun: When the Enemy will come in like a torrent, this Spirit of Jehovah shall set up the B••nner against him, chasing him away: Then when the Redeemer, this LORD Jesus Christ, sh••ll come unto Sion shall the Posterity of Jacob turn to him, from transgression, and transgression shall be turned from them, (Rom. 11.26.) Jehovah hath said it, and he will do it. This is his Covenant; Jehovah the Fa∣thers

Spirit, who is upon Christ, and from whom as Head of his Church shall flow down extraordinary Spiritual Gifts upon Christs living Members of his Mystical Body. And his words which he hath put in Christ's mouth, these shall not de∣part out of his mouth, nor out of the mouth of his Seed (spiritual, chiefly such as shall be charismated or gifted, graced, and called, to be eminent Officers and Ad∣ministrators in his House) nor out of the mouth of his Seeds Seed, saith Jehovah, from thenceforth to ever, when this holy Spirit shall be thus poured on such from on high, then shall the Wilderness become a Carmel, a fruitful Field, Isa. 32.15. Then shall such Sowers of the Word of the Kingdom bring in a plen∣tiful Harvest, v. 20. When Water shall be thus poured on the thirsty, and streams upon the dry ground, when Jehovah the Father, in the Name, and from the Headship of Christ, shall pour out his Spirit upon Jacob's Seed, and his blessing upon Israel's Posterity, his Off-spring, then shall they spring forth between the Grass as the Willows by the Water-brooks; then this shall say, I to Jehovah, and shall call himself by the name of Jacob, and another shall write his hand to, I Jehovah, and shall name himself with the name of Israel: Jehovah hath said this, The King of Israel, and his Redeemer Jehovah of Hosts, this Head-Captain of them Reashith, This Christ, who is the first and who is the last, and besides him no Aelo∣him, Isa. 44.3-6. Then when he shall thus have poured out this Spirit of his upon the House of Israel, He will not hide his Faces any more from them, Ezek. 39.29.

To shut up this long Discourse about Ruach Aelohim Merachepheth gnal penei hammajim, to discover what a Mystery in New Created Grace is founded upon this Secret in Old Created Nature: Let an Observ and be put upon these two expressions merachepheth, one who flyingly-carrying, and majim the Waters: One is, that by the Waters in several Scriptures are denoted the Benefits, Effects, and Gifts of the Holy Spirit, Isa. 11.9. & 12.3. & 35.6. & 43.20. & 44.3. & 55.1. Jer. 2.13. & 17.13. Ezek. 16.4, 19. & 35.25, 26, 27. & 47. 1-12. Joel 3.18. Zech. 14 8. John 4.10, 11, 14. & 7.38, 39. Rev. 7.17. & 21.6. & 22.1, 7. John 3.5. The other, that the manner of the Holy Spirits be∣stowing, conveying, and manifesting of these watering-gifts unto, and into those specially called ones, whom he more inspired within, and cloathed without, and of his drawing forth those manifestations and their Spirits in their bringing them forth for the edification of the Church, both the one and the other, are by his flyingly-carrying them. 2 Pet. 1.19, 20, 21. We have a more sure, That Prophe∣tick word, to which well shall we do, who taking good heed thereunto, as to a Lamp shining in a dark place, until the day shine through, and the morning Star arise in our hearts; This prime thing we knowing, that the whole Prophecy of Scripture of private interpretation (resolution, or unfolding, or starting, or inci∣tation) is not made: For, not by the will of a Man, was brought in, or brought forth (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath been, or carried in, or carried on,) heretofore prophecy; but, by or from the Spirit holy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they being actedly stirred up, and carried on (as it was in this Spirits flyingly-carrying the Old Created Waters) they spake, those holy Men of God, thus of old; He stirred up the Spirit of Cyrus, 2 Chron. 36.22. Ezra 1.1. and the Spirit of Zarrubbabel, Hag. 1.14. Thus was Paul's Spirit stirred up, Acts 17.16. Ezek. 37.1. was carried out in the Spirit of Je∣hovah: So was John carried in the Spirit, Rev. 17.3. & 21.10. Thus the Spi∣rit of Jehovah carried Elijah, 1 King. 18.12. In my thankful acknowledgment therefore of the Holy Spirits Creatorship, I shout with that Evangelical Prophet speaking of the Creation, Who hath helpingly instructed the Spirit of Jehovah; or as a man of his Counsel, gave him knowledg! Isa. 40.12, 13, 14.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. And he will say, Aelohim,

Explan. Of Vau and Aelohim see before. Here the Essential word uttered a Pro∣phoric word; It is a Verb of the Future Tense, which is a commanding, Prophe∣sying, promising Tense, and not a Noun substantive. The Verb is distinguished from Christ in Enunciation, as a Praedicate in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Reali, as an Effect from a Cause; This word being spoken by the Essential word, John 1.1, 2, 3, 4, 5. Psal. 33.6.9.

Heb. 1.3. Heb. 11.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The word Creating, and the light Created were actually together in time, light was in his purpose, and in his Idea, before; and he will speak it into actual existence and being, Rom. 4.17. There was a word from the Head of it, Psal. 119.89, 90, 91, 160. Roash debareca aemeth, The head of thy word truth; Though reason may evince, That, this Created World was made, yet it is a point of faith, giving evidencing proof of faith, and of the vigour of it, to believe, that, the means of making it, was, by the word of God, it being thus revealed in the Holy Scriptures of truth, Heb. 11.3. 2 Pet. 3.5. Gen. 1.3, 6, 11, 14, 20, 24, 26, 29. Psal. 148.5. 2 Cor. 4.6. The Ety∣mologic Dictionary of the Teutonic, High Dutch, or Germane Tongue doth set a special Remark upon Worden, to be made, to go out, to be in Essence, in Existence: Wirden, Werden, Sax. Worden, Werden, Wurden; This is reckoned an Etymology very consonant to Scripture, Worden, to be made, and woord, or word, verbum, were of the same Stock and Kindred; For, by the word of Johovah the Heavens were made, and all the host of them by the Spirit of his mouth, For he said, and it was, he commanded and it stood, Psa. 33.6, 9. If he will speak it the light shall be, Gen. 1.3. The out-spread expanse shall be, v. 6. The Earth shall bud forth v. 11. There shall be lights, luminaries in the out-spread the expanse of those Heavens, v. 14. The Waters shall bring forth abundantly, v. 20. The Earth shall bring forth the living Soul after his kind, cattle, and creeping thing, and beast, &c. v. 24. Adam, Male and Female shall be made in the image of Aelohim, according to their likness, v. 26. Seed bearing Herbs and fruit-bearing Trees shall be for meat, v. 29. There is this observand put upon This word, that it brought forth the Creatures on every one of the six working daies, First, Se∣cond, Third, Fourth, Fifth, and Sixth, days, in the Prime week of the Created World.

Dabar a word doth often signify an existing thing, verbum, res, ipsa, a word the thing it self, Exod. 5.11. Gen. 19.8, 22. Deut. 2.7. Gen. 18.14. Jer. 32.17.27. & 42.3. compared, 2 Chr. 23.19. Neh. 11.24. Deut. 24.5. Thus in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a thing, Luk. 18.34. Acts. 5.32. Levit. 9.6. Deut. 17.1. Luk. 1.37, 65. & 2.5-19. Jer. 32.17, 27. Baraa, Amar, Dabar, Tzivah, are creating words, Gen. 1. Psa. 33.6.9. So is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. 4.6. All the great works of Jehovah Aelohim in the World from first to last are word-works, and the preservation of Creatures in their being is in the Power of a kind of continued Creating word, and blessing word. In the virtue of this it is that bread eaten (from the First Creation to this very day, and so it will be in all the after ages) mans ordinary food, whereof bread is the Principal, has a nourishingness going along with it. Compare Deut. 8.3. with, Matth. 4 4. & Luk. 4.4. Jehovah Aelohim would have us know, that, man liveth not by bread only, but by every word of God proceeding (note this well, actually, presently, continuedly, progressively, so is the significancy of the Participle Benoni) out of the mouth of Jehovah doth man live. It is this word of his that is the ground of Faith, Rom. 10.17. And those believers, who have this word abiding in them, John 15.7. They shall be fed in time of hunger, and of famine in their Bodies, Souls, and Spirits too, Psalm 37. v. 3. And in Diverse other verses of that Psalm.

Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Signif. There shall be light, and there shall or will be light.

Expla. This substantive Verb, Jehi, thus spoken, did put the light into an actual existence, making it truly to subsist; it is put into the future Tense, because it was to be according to the Creators purpose, now drawn forth into act. It may not be unworthy our observation to open a little of these two Particulars; the one, that there is a difference in some Phrases and Sentences of the written word in their ori∣ginal language, between I will, and I shall; Thou wilt and thou shalt, he will and he shall, so in the Plural Number, we will and we shall, ye will, and ye shall, they will, and they shall. The other is, that, this Future Tense being a promising as well as commanding Tense, a spiritually discerning-Heavenly-Meditation on this doth much sweeten, and encourage Faith, Hope and Obedience; as to the former, when Jehovah Aelohim doth say I will, Then what he so willeth, so commandeth,

so promiseth, so threatneth, so prophesieth, shall certainly be so For, his declared, Revealed Will is a Soveraign, Supream, Unchangable, Uncontrolable Operative, Effe∣ctive, Will, Word, and Law, which doth afford sweet food to an experienced belie∣vers relishing tast and Spiritual Palate. For, although men and Devils would hin∣der and do oppose it, yet, his Council shall stand, and he will do all his pleasure: he has spoken, he will also bring it to pass; he has purposed, he will also do it, Isa. 46.10, 11. The thoughts of his heart stand to Generation and Generation, Psa. 33.11. Prov. 19, 21, & 21.30. He doth according to his will in the Ar∣my of Heaven, and the Inhabitants of the Earth; and none can stay his hand, or say unto him what dost thou? Dan. 4.35. Let the case be under never so many real difficulties, and seeming impossibilities, yet, if we have a Thus saith Jehovah for it, if he say it shall be, it will be; if it be objected, my heart is the old carnal heart still, my spirit the old bad spirit, and my will cannot make them better, but my heart is stony, and yet more stony; I have not the good holy spirit of the LORD all this while, I do not walk in his Statutes, nor keep his Judgments, nor do them; O hearken to those pretious words of Jehovah Aelohim, Ezek. 36.26, 27. in his so often repeated I have, and I will, I have done this, and I will do that, if I say I will give, and I will do, it is as if it had been said, I have given, I have done, for, as I say I have given it to, and done it for others, so I will give, I will do the same in the season thereof, for the serious enquirer after and for it, v. 37. The word of a day shall be done in the day thereof, not any one good word, which Jehovah hath spoken shall fail, all shall come to pass, not so much as one of all the good things and words, which Jehovah the Aelohim of his people hath spoken concerning them, Josh. 21.45, & 23.14. and they shall know, they shall ac∣knowledge this in all their hearts, and in all their souls; if this word be gone forth for it, it is as it were, though yet it be not, and in the ordinary way not likely to be, yet believers should against hope believe in hope, they should not be weak in faith, nor consider the deadness of creatures, as to the bringing it forth to life, they should not stagger at the promise of the Almighty, through unbelief, but, be in∣wardly persuaded he is able also to perform, Rom. 4 17-21, what he hath spoken with his mouth he will fulfil with his hand. 1 King. 8.15. If his fiat, his erit, be gone forth concerning the light, his fiat shall be erit, and his erit, Erit, the light shall be, and a second time it shall be, and so for continuance in the successive courses, and constant seasons thereof; the word here is twice spoken Jehi Aour va Jehi Aour, and it is thus doubled for the more certainty, Earth and Hell cannot hin∣der, but that there will be light.

There is a vast difference between Pharaoh's will, and Jehovahs will and shall, in the significancy of this future tense; when Aelohim doth say [will,] it shall be, or [shall] it will be, it is Purpose, Precept, Threatning, Promise, and Power, and must be effected. When men say will or shall, I will or shall do this, or that will or shall be, they speak more then is in their power to perform without God; and when they use such language, they should mingle faith with some word that saies the same.

When the Aegyptian Enemy said, I will pursue, I will overtake, I will divide the spoil, my Soul shall be filled with them, I will draw out my Sword, mine hand shall destroy them, Exod. 15.9. It was not as Pharaohs [I will.] nor as the Aegyp∣tian Hosts [shall] spake, but the [I will] of Jehovah Christ, was that which carried the Victory, and got the Spoils, I will blow with my wind, the Sea shall cover them; they shall sink as Lead in the mighty waters: I will stretch out my right hand, the Earth shall swallow them; and then Moses and other believing Israelites can say, because they had a word for it, thou hast led forth in thy mercy, this peo∣ple hast thou redeemed, thou hast guided them in thy strength unto the habitation of thy holiness: they have heard, the peoples, and they [will be] they [shall be] fearfully-stirred, sorrow hath taken hold of the Inhabitants of Palestina: then they have been amazed, the leading Dukes of Edom, the mighty ones of Moab, it shall take hold of them, of him, of one and another, of all and every of them (would you know what? It will, it shall be) a trembling, they have melted away all the Inhabitants of Canaan; it shall, it will fall upon them terrour and dread, in the greatness of their arm, O Jehovah, thou Man of War, Jehovah thy name, till he

shall be silent, they will be still, as a Stone, until thy people shall, will pass over, O Jeho∣vah, till he shall pass over; this people hast thou purchased. Thou wilt bring them in, thou [wilt,] [shalt] plant them in the mountain of thine inheritance, the place To∣sit-thee, to Sabbathize-thy self, thou hast wrought, O Jehovah, the Sanctuary, O thou supporting LORD, they have firmly prepared thy own hands. Jehovah shall, he will reign as King to hidden age, and ever as yet. For the Horse of Pharaoh went in with his Chariots and with his Horsemen into the Sea, and he Jehovah brought again (he will bring again, he shall do it over again, were there need of it in the like case un∣der the same circumstances) the waters of the Sea upon them; the Sons of Israel have walked in the dry, in the midst of the Sea, Exod. 15.13-20.

Here is faith in its victorious acts, and triumphant song, and Jubile-shout! As for what is the secret unrevealed will of the LORD, here it becomes an humble belie∣ver to be wary in expressing of any I will, or I shall, but, to refer all to Christs pro∣vidential over-ruling will and disposal, for, that, we ought to say, if the LORD will, we shall live and do this or that: but not to say without such a conditioned clause, to day or to morrow we will go into such a City, and continue there an year, and buy and sell, and get gain, whereas, we know not what on the morrow; for what is our life; it is even a vapour, that appeareth for a little time, and then vanisheth away, Jam. 4.13, 14, 15. much of the Christian Religion doth resolve into this short comprehensive, not my Will, but, the will of my LORD be done, 1 Sam. 3.18. 2 Sam. 15.25, 26. Luc. 22.41, 42. Act. 21.14.

As for the later, it is observable, that, the Decalogical law, or the laws of the Ten words, all of them except two were promulgated or proclaimed by the mouth of Jehovah Christ himself in the future tense, which excepted two in that place, is yet put into the same future tense in some other Scripture, and one of the two is in the middle, though not in the beginning of the same Scripture, Exo. 20.3-17. & Lev. 19.3. which tense as I said is, as a commanding tense, so also a promising tense: and may be so pleaded with Jehovah the Aelohim of Covenant-Believers, what thou hast commanded, the same hast thou promised, give thou me that which thou requirest, and then require thou of me what thou wilt. O how true, how good a word is this! How faithful a saying, how worthy of all acceptation, that the LORD will make an everlasting covenant with such, that, he will not turn a∣way from-after them to do them good; and he will put his fear in their hearts, that, they shall not depart from him; thus, has he graciously, ingagingly undertaken both parts of the Covenants, his own part, and his peoples part too, Jer. 32.38, 40. & 30.21, 22 & 31.33, 34, 35, 36, 37. Heb. 8.10, 11, 12. Compared, 1 Pet. 1.3, 4, 5.

Before I leave this subject matter about future tense or time, there is somewhat which doth occur to my thoughts concerning Tenses and Moods. Some (as Bux∣torfe, one of the most learned of them) who would be reformers of Hebrew Grammar, would have that to be the legitimate order, in teaching young Scholars this Tongue of Tongues, the Original Hebrew, when finit time, as Praeterit, and Future in the verb doth go before the Infinitive Mood, they would have to follow af∣ter, and lust of all the Participles of the present tense, as verbal Nouns to close this order, as it is done by the Greek and Latine Grammarians: This is a mistake in such, who would have the Original Hebrew to conform to the after languages of Greek and Latine, whereas all and every of these should borrow speech and mea∣ning from the Original Hebrew in the written word.

Therefore those Hebricians are righter in this, who make the infinitive time (ra∣ther space of duration) to be the Makor, fons, or scaturigo, fountain or spring, from whence the streams, or rivers of definite signification are deduced into the finite Tenses: only herein these also do fail, that, they make what they call the infinite time to want Number, Gender, and Person; the ground of both which mistakes is, as to the former, That, they accommodate their infinite time to created Beings, which were not the first Being, but after-existences, Job 22.5, 12. and have beginning, and therefore are not infinite in the strict proper sense: And, as to the later, that they also do apply it to any Gender as well as to any number; whereas, the Being of Beings, who gives Being to all Beings, is one Jehovah, He, in three as to num∣ber, and no other number, as Father, Son, & holy Spirit, Deut 64.1 John 5.5, 6, 7, 8, 9.

Psal. 83.18: and from him should all spring in Grammar-learning, as they do in created nature, and not be derived from any root. All time is but a kind of mo∣ment between two Eternities as to our narrow manner of apprehending the spaces of duration: future time is significantly called Gnashid, because what is to come is already prepared in Jehovah's eternal purpose to be done in its season, and is but the continuation of h••s external act out of himsel••, who himself is as one infinite eter∣nal act; in whom therefore to speak properly is no priority or posteriority: O mystery of incomprehensibleness to be admired, whilest he himself is adored! Jehovah is all wonderful, having all the spaces of duration in him, in that one name Havah, he who was, Hoveh, he who is, and Ehjeh, he who will be, from ever to ever, Rev. 1.4, 8. so that the infinitive Mood, Heveh, to be, doth peculiarly belong in its true proper sense as infinite only to him; it is his glorious singularity, his incommunicable pro∣perty, self essentially to be.

The Aour, the first Created light now calls me to it, light! O what is there named, when I name Primaeve Created light! How doth the very word lead me to the sweet meditation upon, and to the admiring contemplation of him, of this Jehovah Aelohim, who is the prime in Created light himself, and it self!

This shall be, It will be, it hath, doth and will truely subsist. In Teutonic licht; So in Belgic; From the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, lux light in Gallic lueur, Lumiere, In Italian luce lume, in Hispanic luz lumbre, in Portuguez luz, lume: In Latine lux à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first Created light, going before the Creating of the luminous Sun, Moon, or Star; In English, light. In Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to shine. In Hebrew Aour, Thence aur to shine, to be light, Thence aura splendor, lightsomeness, and aurora the morning, because then it comes on as the darkness goes off.

This is that noble Created Being, which doth illustrate objects and is opposite, and contrary to darkness, Exod. 10.23. Isa. 5.20. 2 Cor. 6.14, 15. John 12.35. Eph. 5.8. 2 Tim. 1.10. Psal. 37.6. Zeph. 3.5. Mat. 10.27. Luk. 12.23. Aour in this place on the one day of the first created week, Gen. 1.3, 4. sets out the morning light, v. 4, 5. (Nehe. 8.3.) Job 24.16, 17. Dan. 6.19. 2 Sam. 23.4 And thus it doth denote the day-part of a large Natural day, distinct from the night-part thereof, Judg. 19.26. Job 3.8. Zech. 14.6. Aour the radical noun is before Aur, the Verb, because, the creature must be first in being before it can shine forth in order of Nature at least, if not of time; The cause must be before the Effect, and therefore Lexicographers should have placed the Noun before the Verb.

This Created light is not a meer accident; For to deal with vain affecters of hu∣mane wisdom in their own Philosophic way, which is an argument at least unto such men, the being of an accident is to In-be, and it inhaeres in some subjected real Being; Whereas this first Created light hath no such Subject in which to adhaere for the continuance of its being; not the Sun, This could not be its Subject, for, the Sun was not Created till three daies after, Gen. 1.3, 4, 5, 14-19. An accident is neither a general kind, nor specifically distinct from all other Creatures, Gen. 1. not only commonly different in some separate accident, as Socrates standing from Plato sitting, as such; nor barely properly different by some inseparable accident, as a crooked back from a straight back; but light is most properly different by its own es∣sential form in its own nature in itself; which last doth make it another kind of crea∣ture in its very formation, Isa. 45.7. one and the same accident numerically doth not vel from one subject to another: If light were in any other subject on the first day, it could not go and remove from that into the Sun on the fourth day; an accident cannot be without that subject, in which it is; this is their own assertion and con∣cession.

Light is a substance essentiated, subsisting of it self; because the verb here used, Jehi aour is a verb Substantive; the light shall be, it is truly subsisting Aelohim by his word spake it into a subsistence; it was before all accidents that are praedicated of it, in order, in nature, and in knowledge, bearing up any such accident and su∣staining it; as great light for quantity, equal light, unequal light, clear, pure light for quality; red light green light, blew light for colour.

There is a way which light hath of its own, where it doth of itself walk; it hath

a place of its own; it moves from one place to another, and this motion is in time from one term to another, Job 38.12, 19, 20, 24 & 36.30, 32. The light doth observe the appointed seasons of its motions, Gen. 1.3, 4, 5. If this light had been in and from the Sun, then Job might have known the place thereof, and might have answered some other Questions about it.

This first created light did actually exist or subsist of it self without a luminous subject: The Sun is not the cause of it, for, the Sun as hath been proved, had not its being till three days after this light subsisted; they were distinct and different crea∣tures brought forth into their existence on several daies: light had a reality of being without, and separate from the Sun, otherwise the Sun should be, and not be, at one and the same time; it is distinguished from the shining of the Sun, Eccl. 11.7. Psal. 74.16.

The first created light was not inhaerent in the highest Heavens, and transmitted thence on the first, second, and third day; For why then is not the light alwaies sent forth to make it continual day?

The light hath corporeal quantity of extension and corporeal motion in coming in the morning, and in going in the evening, Gen. 1.3, 4, 5. Neh. 8.3. This first created light is properly the auroral light.

This light doth cast no shadow, because it doth surround bodies (whereas the Sun doth cast shadows) its shining is not in direct beams as the Sun is. All and every of the created Beings are truly subsisting Entities.

This created light was not essentially Christ himself, though in a metaphorical sense Christ be called light, John 1.8, 9. For somewhat was created before the light, as the upper Heavens, the upper Earth, this lower Earth, Darkness, the Wa∣ters, the troublesome Deep, the Gulph, Hell, Gen. 1.1, 2, 3. whereas Christ was before all these, and all other created Beings of the first week of this created world, Rev. 3.14. Prov. 8.22, 26, 30. Col. 1.15, 16. John 1.1-10.

Where this light is attributed to other Creatures, it i•• but improperly, by way of eminent resemblance, as to the Sun, Job 11.17, & 25.3. & 31.26. & 37.21. Psal. 136.7. Aourim plurally, Job 22.28. Eccl. 12.2. Hab. 3, 4. To the Moon, Ps. 74.16. to other Luminaries, Gen. 1.14-18. To lightnings, Job 36.29, 30, 32, 33. & 37.11, 12, 15. & 38.24, 25. To the light and sight of the eyes, Isa. 42.16. Psal. 38.10. Prov. 15.30. Exo. 25.6, & 35.14. To a Chimney and fire, Isa. 31. last v. and ch. 50. last v. Mar. 14.54.

There are many Hebrew-phrases in Scripture relating unto light, this first created light and other lights of different kinds, sometimes in a proper, other times in an im∣proper sense: It is said to come, Isa. 60 1. It is to be seen, Isa. 9.2. The light of the just is to be distinguished, Job 18.5. To be divided from the darkness, Gen. 1.4. Job 18.18. & 38.19, 20. Not to shine with his light, Isa. 13.10. To irradiate the cloud, Job 37.14, 15. To have the obscurest things brought to it, Job 12.22. & 28.11. To be brought forth, Psal. 37.6. To be to subsist, Gen. 1.3 To be gone to, Isa. 60.3. Hab. 3.11. Not to fall, Job 29.24. To scatter the Cloud Job 37.11. To have faces, Isa. 42.16. To lift up light of faces, Psal. 4.6 To arise in darkness, Isa. 58.10. To be sown, Psal. 97.11. To have heat with it in Summer, Isa. 18.4. To be obscured, Job 18.6. Isa. 5.30. Not to be known, Job 24.16. To have Jehovah to be a light, Ps. 27.1. Mic. 7.8. A day of light, Amos 8.9. To expect light, Job 30.26. to it, to go or walk to light, Job 29.3. in the light of Jehovah, Isa. 2.5. To go out or go forth, Hos. 6.5. Light of preciousnesses, Zech. 14.6. The light of Israel to fire, Isa 16.17. Remainder of light, Eccl. 2.13. To cover light with his Palms, Job 36.32. To be in dwellings, Ex. 10.23. From light to mid-day, or cutting off of the day, Neh 8.3. To attrectate or handle light, Job 12.25. sweet light, Eccl. 11.7. To break forth as the morning, Isa 58.8. To shine upon the way, Job 22.28. or on another, Isa. 9 2. light of splendor, Prov. 4.18. To be prohibited from the unjust, Job 38.15. light of a candle, Jer. 25 15. To give light unto one, Job 3.20. To give one to a light, Isa. 42.6. To give judgment to light, Zeph. 3.5. To be cloathed with light, Psal. 104.2 Light of the Eyes, Psa 38.11. To ascend as the light, Amos 8.9. The light of hidden age, Isa. 60.19. To walk in the light of Aelohim's faces, Psa. 89.15. To expand the light, Job 36.30. To arise to light, Job 24.14. light to arise Job 25.3. Ps. 112 4. Light to draw near from the faces of darkness, Job 17.12. These and such like an ingenious researcher into the

Secrets of Nature and Mysteries of Grace may enlarge upon and improve.

There are some expressions more, as, lifes in the light of faces, Prov. 16.15. and a light of lifes, Ps. 56.13. A light of life, John 8.12. which do call upon me to propound a que∣stion to the Virtuosi, whether light have life, and be a living creature? Let me bring forth somewhat to be farther examined and considered by the Ingeniosi: This light has the name of life, of present life, Job 3.16, 20 & 33.3, 28, 30. of spiritual life, Ps. 36.9. Isa. 60.3. Job 33.28. eternal life, Ps. 16.11, & 49.19. Col. 1.12. Rev. 21.24. It knows the way to its place, Job 24.13. & 38.12. It is expresly affirmed by the mouth of the Crea∣tor and Redeemer himself, who is Truth itself, and put into his promise, that, there is and shall be a light of life, and that, believing followers of Christ shall have and enjoy it, John 8.12. It doth lead Travellers and make them to go, Ps. 43.3. It doth set out and de∣note living things, such as have living essences and operations, as Jehovah, 1 John 1.5, 7.1 Tim. 6.16. Isa. 10.17. Christ, John 1.5, 7, 8. & 12, 35, 36, 46. Isa. 42.6. John 8.12. & 9.5. Christs Messengers, Mat. 5.14, 15. Ro. 2.19. Christians and believers, 2 Cor. 6.14, 15. Eph. 5.8. Light hath motion from one place to another, without any external force or spring, Job 38.12, 19, 20, 24 & 36.30, 32. It comes and goes in its seasons, Gen. 1.3, 4, 5. Isa. 60.1. & 58.8, 10. Amos 8.9. Ps. 38.10. Job 25.3. It hath raies, beams, and species, which do produce living effects, having vivifying operations: These beams multiplied and conglo∣merate do generate heat. Its coming forth at the break, or dawning of the day, is called a blowing or breathing forth of that day, Song 2. 17. Poach, & ch. 46. it hath an inward power of spreading itself, Joel 2.2. Job 36.30. there is a singular honor put upon created light both in the word and work of Aelohim, which cannot be so well, so spiritually, so thorough∣ly contemplated as to its glorious excellency, but by a special discerner of its eternal exem∣plar, of that Jehovah, who is the increated light, and the Creator of this light, 1 John 1.5, 6, 7. 1 Tim. 6.16. Eph. 5.8. It is observable in this history of the Creatures being spoken unto their being on this one day, that, Aelohim doth single out the light to give his testi∣mony to this particularly, that, it good, he beheld it so, & praised it so, as if the light were under and for the Creator, the beauty of the Creation, unexpressible beauty in itself, the actuating beautifier of all the visible glories which do shine forth in the faces of this lower comely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or fair world; it is that which ravisheth the Soul of a new-born-infant, at the very first moment of his opened Eye, to behold it, and at one of the first peepings forth of his perceptive imagination. How raised should the admiring meditation be of growing Saints, of Heavenly conversationed believers, upon the light above in glory!

Consider we, Ponder we, a while, what a good there is in this light, this first created light, Jehovah Aelohim, who is essential goodness itself, Mat. 19.16, 17. made every one of his creatures good, Gen. 1.4, 10, 12, 18, 21, 25, 31. 1 Tim. 4.4. As to all those ends, uses, and purposes for which he gave them a being, all and every one of them brought forth per∣fect, according to the capacity of their primitive nature, in the excellency of their state, without any defect, Deu. 32.4. more particularly as to this creature of light, how excelling is its being, Ec. 2.13. & 11.7. how shining; how glorious, Mat. 5.16. Pro. 4.18. how white, Mat. 17.2. how fair to behold! how pure, how clean, Mat. 5.16. 1 John 1.7, & 2.10. 2 Cor. 6.14. how profitable, how useful, Ec. 2.13. how common and universal good in its diffu∣sive spread, Hab. 3 4. Job 25.3 how sweet, pleasant, & grateful, Ec. 7.11. how joying and cheering! how splendid and golden, Job 37.21, 22 (He is an adeptist in the Chymical Art, who can extract gold out of light.) How many good things doth this one good creature set out! True & saving doctrine, Pr. 6.23. the word of Christ, Ps. 119.105. Pr. 6.25. John 3.19, 20, 21, & 5, 35. knowledge, Dan. 5.11, 14. Hos. 6.5. Act. 26.18. 1 Pet. 2.9. Believers & Saints are called Sons of light, 1 Thes. 5.5. Eph. 5.8. an Heavenly Gospel-conversation, Mat. 5.16. a favourable countenance and good will, Pr. 16.15. Job 25.3. Ps. 36.9 & 43.3. & 44 3, & 4.6. Num. 6.26. Ps. 31.16, & 67.1, & 80.8.3, 7, 19, & 119.135. Dan. 9.17. Ps. 89.15. joy & comfort, Est. 8.15, 16. Ps. 97.11. & 112.4. liberty, freedom, Job 30.26. Isa. 59.9. & 60.1. Jer. 8.10. & 60.19, 20. Zach. 14.7. How could other objects be manifested without light, Eph. 5.13. John 3.19, 20, 21.

How much is here of the Onomastic Religion, which from the significancy of proper names is cleared up by light! Araeli, the light of my mighty God, Gen. 46.16. auri my light, Ex. 31.2. Jair illuminating, Num. 32.41. Aurijah my light Jah, 2 Sam. 11.3. Achi aour, light of my Brother, or, my Brother-light Arima thaejah, my light of the death of Jah (of Christ, who was Jah, as well as man) Mat. 27.57. the like from Tob, Tob-Adoni Jah, good my Lord Jah, 2 Chr. 17.8. Tabbath, good, or goodness, Jud. 7.22. so Tob, Jud. 11 3. Achi tob, my brother good, or good of my brother, 1 Sam. 22 9, 11, 12, 20 Aish tob a good man,

or a man-good, 2 Sam. 10.6. Tobijah, or Tobias, the goodness of Jah, or Jah my goodness, Ez 2 60. Zech. 6.10, 14, mahitabel, O how doing good the mighty God (hath been, is, and will be!) Neh. 6.10. G••••. 36.39. 1 Chro. 1.50.

Thus if one Creature, the light, be so good, then how good is the whole Creation! And if the whole Creation be so good, then how good is Aelohim the Creator! All good in one! A self-good! Essentially good! Communicatively good! How good should belie∣vers be like their heavenly Father! Going up and down as their LORD, and Saviour Christ did, Act. 10.38. still doing good, Act. 11.24. in their place according to their ca∣pacity, Gal. 6.10. Mat. 5 44, 45. O that we and others did more praise Jehovah for his goodness, and for his wonderful works to the Sons of Adam, Ps. 107.1, 8, 15, 21, 31. O how great is his goodness! It is much that he doth lay out here, upon those, who fearing, and who trusting in him, but much more that he hath laid up for such, Ps. 31.19. Isa. 64.4. 1 Cor. 2.9. and O how much is the happiness of Heaven set out and commen∣ded by this, that, it is such a place of light! as it maketh visible the end of a new super∣natural faculty, in its aptitude or fittedness for a partaking of the Heavenly allotted in∣heritance, Col. 1.12. the mercy of the Father, being the primary cause of the eternal life and salvation of believers, whose Redemption is meritoriously purchased by Christ, effi∣caciously in-wrought by the holy Spirit in the regeneration, justification, sanctification of the Elect, one special end and fruit of such a divine operation is to fit such for that bliss, which the coelestial light there will clearly, fully manifest, This light is begun here in the light of faith, hope, and love, Isa. 60.19, 20. John 6.40. the bright shining objects above, O how perfectly beautiful and fair! how sweet, how delightful the open faced visions there! how ravishingly joyous, how overflowingly filling and satisfying! O what beamings forth of glory are there in and from the faces of Jehovah Aelohim, in the Fa∣ther, in the Son, and in the holy Spirit! O what glorious things are spoken concerning the new City of the great King of Saints, Ps. 48. Ps. 87. Rev. ch. 21 & 22. where the glory of God doth lighten it, and where the Lamb is the light thereof! In this pre∣sent age of growing light, how glorious is the light of the day-dawning, which is already shining into, in some illuminated hearts, 2 Pet. 1.19. Ps. 97.11. Isa. 60.1, 2, 3, & 30.26! O then what will it be, when the Sun of Righteousness shall arise with healing in his wings, to make it a perfect day, Mal. 4 2. Prov. 4.18. And further, O what will the glory be in the highest Region of the blessed Angels and Saints! where by this light will be seen there the distinct manifestations of those three all-glorious, all-wonderful subsistences! O how glorious the Angels! How glorified the Saints! How glorious the Palace there! Grace, Grace is the shouting acclamation now here, Zech. 4.7. but, there it will be Glory, Glory, all Glory, Ps. 29.9. If the light of such faces of Aelohim doth denote so much of Jehovahs, Goodness, Favour, Benevolence, & beneficence here, Job 25.3. Ps. 36.9. & 43.3. Num. 6.26. Ps. 4.6, & 31.16, & 67.1, & 80.3, 7, 19.30, 7, 11, & 119.135. Dan. 9.17. Ps. 89.15. O what will it be in the upper light, 1 Tim. 6.16. the glory of the Angels of light is as nothing compared to Aelohims dazling, out-shining light, 2 Cor. 11.14. Job 4.18. Hab. 3.4. He who looks the bright Sun a fellow creature full in the face a while here, will be so daz∣led, that when he looks downward, all seem black to him here below! much more when Aelohims Raies dart forth, before whom the Seraphims veil their faces, Isa. 6.1-4. O how should the love of believers be inflamed towards this light, and towards the glorious objects it is irradiated with! O how will it make all sight and enjoyment there to be immediately intuitive, self-evidencingly manifestative, and perfectly transforming, 1 Joh. 3.1, 2. If this outward Court have such a bespangled Canopy over it, such glorious luminaries walking in their bright shining in the expanse, how full then of all glorious light is the upper Palace in the Holy, and Holy of Holies.

Francis Bampfield.

From Newgate-Prison. An. Dom. vulgò, 1684.

I, through Grace and mercy obtained from my one and only LORD and Saviour, do much rejoyce, and greatly glory herein, that, Jehovah Aelohim has had a full seventh part of my time in Imprisonments for him, for his sake, for Righteousness sake, for his Words sake, for his Elects sake, for his Kingdoms sake; seven times ten years makes up seven∣ty, and in one of those Tens he has honoured me with Prisons. The Glory of all be to him for ever, who has further laid up a Crown of Righteousness, which this Righteous Judge will give at that day unto all them who love his Appearing, who in their places and callings, do finish their Course, keep the Faith fill up their Testimony, and are alwaies Ready-prepared for his coming.

FINIS.