בראשית א THE Creation of the world BEING An Exposition on the Hebrew in the first Chapter of Genesis. As it was Delivered at Sir Balthazar Gerbier's Academy in White friars. BY HENRY WALKER, Minister of God's Word at Knightsbridge, and formerly Student of Queen's college in Cambridge. The first Oration, Concerning the First day's WORK. Imprimatur, Hen: Scobell, Cleric: Parliamenti. Printed at London for Robert Ibbitson dwelling Smithfield near Hosier Lane, 1649. To the Right High, and supreme Power of this Nation, the Parliament of England. And in particular, to the Right Honourable William Lenthall Esquire, Speaker (and to every individual Member) thereof. Right High and Honourable, UPon the clear demonstrations of the Right worshipful Sir Balthazar Gerbier, his admired love to this Commonwealth, to make it as happy in a gallant Academy as other Nations, I was easily persuaded to offer there this small talon of my truest and dearest affections, towards the erecting of so stately a fabric, And here now it prostrates itself at your feet. Me thinks England's Reformation at this time, resembles much the world in the first day's Creation, here is a new form of a Commonwealth, by the Providence of God moulded, which is hoped to be the beginning of a new heaven and a new earth. The ornaments of this State are not yet beautified in perfection, nor have all men prowess to enjoy this glory yet, because a great darkness is still spread over England. But were not men infatuated; they would see and acknowledge that glorious work which God hath put into your hands; And how wonderfully the spirit of God, which moved on the face of the waters; hath supported you, and wrought by you; The Lord go on still with you, until he hath completed his own work, to his eternal glory and praise. And as by many Acts so by your late Resolutions to furnish all parts in this Nation, with able and godly Ministers to preach Jesus Christ; a glorious light it is hoped, is breaking forth, as to settle, so to enlighten and refresh the souls of God's people, and to divide between light and darkness, which is the first great work of Reformation, wherein go on and the Lord prosper you. Yet in the midst of your great presents of State, be pleased, Right Honourable, to accept this seasonable New years gift, humbly tendered from (though a mean hand, yet) a cordial heart, by him, who can think himself happy in no enjoyment, but what is sweetened by your prosperity, in the great and glorious works of God, and is Your most real servant in the Lord Jesus, HENRY WALKER. THE Creation of the world. BEING An Exposition on the Hebrew in Genesis the first Chapter. The first Oration, concerning the first day's Work. Right Honourable and the rest, Lovers of virtue. MOses begins the History of the first days work of the world's Creation thus: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (bereshith bara elohim eth hashshamajim veeth haarets.) Genesis 1.1. In which he shows how the visible world sprung from the outflowne divine power: And Montanus translates it thus. In principio creavit Deus, Coelos & terram. And it is rendered in our English Bible as followeth: In the beginning God created the Heaven and the Earth. But I will God enabling me, explain every word in order, clearly to your understandings, The Lord give a blessing to it. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (reshith) beginning; is a noun derivative (of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (raash) to cause beginning, or first) and from thence takes its signification; and it is of the feminine gender, to show its natural production, of what God from all eternity hath appointed it. And here being no emphatical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (h) for its prefix, it is not properly to be translated in the beginning but in beginning: and it teacheth us that the first of all things (out of God) hath beginning: God, and only God, is from eternity. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (b) the prefix signifies in, by which we may learn, That all Gods decrees are accomplished in his own time. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (bara) he created; It is the root itself, it signifies to make of nothing, which is proper only to God: All Artists are said to make, according to their several works, but God alone createth. Some of the Hebrew Rabbins, have delivered their opinions, that the several Letters of these two first words בראשית ברא being summed up in figures; did presage the time to be, in how many years after he creation of the world, the Messiah was to come, as thus א ב ר ש ת י M. MM. CC. CCC. CCCC. X. 1000 2000 200. 300. 400. 10. 〈…〉 to 3910. And about that time it was that Christ came. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (elohim) God, is noun derivative of the Masculine Gender and plural number, for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (eloahh) is the singular. But there is a great controversy of what root it is derived. Some are of opinion, that it is of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ajal) to strengthen, and so it signifies God's omnipotency; but from thence he is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (el) God omnipotent. Others say it comes of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ala) to curse▪ and so it signifies God's wrath; And I confess it is under this root in the Lexicons, yet under favour, we find it a name sweet to the remembrance of God's people, as, oh my God, our God, is frequent in Scripture, the joyful expressions of God's people, where this word is found. It takes part with both these; and so is the name of God, as he is omnipotent, to defend his people; and as he is a consuming fire to destroy his enemies. And though it is a noun of the plural number, and joined with a verb of the singular number, as if you would say Dii Creavit, (an unusual phrase in Latin) yet it proves clearly, that the world was created by the Trinity in unity. And that the eternal, immense, Incomprehensible unity manifesteth itself in itself, from eternity, in eternity, by the Trinity, and is Father, Son, and Holy Ghost, in a threefold working. And that the Father, by the Son, with the Holy Ghost, in unity, created the Heavens and the Earth, and all the hosts of them. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (eth) is only a sign that the word ●●●ing is to follow the verb in the Accusative case; but its self ●●●nifies nothing at all. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (shamajim) heaven, is a noun derivatives of the dual number, and there are very great disputes from whence this word should be derived. Some say it comes from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (majim) which signifies waters, taking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (sh) for its prefix, which signifies which; as if one should say, that by the heavens is meant that place from which the waters fall; But it is very well known, that by the heavens is meant not only the receptacles of the waters above, but of those higher Heavens, where the Sun, Moon, and Stars are; And also of the Heaven of glory; But none of these were finished the first day. And indeed, it seems clear to me, that it is derived of the root {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (shamam) which signifies to astonish; and so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (shame) astonishment, taking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (a●●m) for its affix, which properly makes it the dual number we are thereby rightly told what the heavens are; even those glorious manifestations of God, which (though excellent discoveries thereof are made unto us yet) when we poor mortal creatures have pried all that we can into them, even then, the more we know, the more we are astonished. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (h) emphatical, here put for the prefix, as if it were said, these heavens, those heavens, the heavens, pointing out unto all the heavens to be created of God, even the heaven of glory, for Saints and Angels, which is without end, was not without beginning. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (erets) earth, is a noun derivative, of both genders, sometimes masculine, and sometimes feminine. It is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ratsats) and so of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (rats) which signifies to bruise; which doth very well set forth the nature of the earth; for it is the most ponderous matter of all the creation. When {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (erets) is of the masculine gender, it signifies the earth, only as to its own substance, without any relation to any thing flowing out of it, unfruitful, and unadorned, as it was in its first form, and as it is since spoken of in relation to its self only, as shells, potsherds, and the like. When it is of the Feminine gender, it is to be understood as being the womb of creatures flowing from it, as plants to adorn it, or Inhabitants to dwell upon it, as the Earth in the Fields, Gardens, and such like places. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (h) emphatically is the prefix to earth here, as before to heavens, and doth teach us the same Lesson concerning things below: That the first form that the Earth received, it had from God. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (veeths) and, is only the mark again of the accusative case, taking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (v) a conjunction copulative for its prefix. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (eth hashshamajim veeth haarets) Coelos, & terra, the heavens and the earth. All was created by God, in the first matter, and form, together, on this part of the first day, when God in beginning created them: as a workman casteth or forgeth a cup and cover both together, and afterwards fashions and beautifies it, or as an egg, which when it is laid, hath the white and the yolk, but after it becomes a chicken, receives perfection of bones, and is beautified with feathers, and other adornments. So were the Heavens and the Earth first both created by God in the first motion and matter, and afterwards perfected in beauty and order. From the whole Verse, there are some of the Hebrew Rabbins have been curious in observations, (for they were strangely given that way, as appears by all their writings) some of their conceits were thus: First from the letter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is as much, in number, as M. with us. That because in this Verse it is six times expressed, that is, once in six of the words: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hashshamajim) only wants it, that therefore this world is to continue from the creation 6000 years, And some since have called the seventh of the thousands, the eternal rest, and therefore consealed; in the mystery of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hashshamajim) in which {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is not found. And a second observation is from the number of these seven words, that they hold forth unto us the seven days in the week, in six of which God created the world, and we are appointed to labour, and the seventh which is the Heavens, doth signify the day of rest. But leaving the Rabbins to their curiosities, I will conclude at this time, with this undeniable truth: That in beginning, God, who is Trinity in Unity, and Unity in Trinity, created the heavens, and the Earth in the first form thereof, of nothing; and this Heaven and Earth thus first made was the world, though not yet set in perfect order, but afterward beautified by the Ornaments of the six days' work. The End of the first Oration, concerning the first days work of the Creation. THE Creation of the world. BEING An Exposition on the Hebrew in Genesis the first Chapter. The second Oration, concerning the first day's Work. Right Honourable and the rest, Lovers of virtue, I Shall now (by God's assistance) show you how the grossness of Creation, was separated in the first form, from the spiritual nature, and what that substance in its beginning was. I pray God give a blessing upon us. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (vahaarets hajeta tohu vabohu vehhoshech ghnal-pene te●om) Gen. 1.2. which Montanus translates into Latin thus: Et terra erat solitudo & inanitas: et caligo super facies Abyssi. And in our English Bible; and the Geneva; it is rendered, And the Earth was without form, and void, and darkness was upon the face of the deep. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (v) and, is a Conjunction Copulative, which (pointing to the ensuing words) relates what the Creation was in its first form, as to its own substance, even as a piece of wood cutrough out of the timber by the Carver, or a stone-hewed out of the rock, by the Mason, intended for curious works to be engraven and wrought, for the adorning of it, but as it is so, in its own rough shape, and first form, it is only a block, or a stone, and no fashion, no beauty put upon it. I know that most of the Interpreters upon this place, are of opinion, that these words which I have taken for this second theme, do relate only to the Earth, and not any thing at all to those places where the Firmament or Heavens now are. But I shall make it very clear to your understandings, and prove it positively out of the Scriptures, that these words do relate part of them to the Earth, and part of them to the Heavens. The former part, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (vahaarets hejeta tohu vabohu) relates to the Earth. And the next words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (vehhoshech ghnal-pene tehom) extend to those higher orbs whither the Heavens afterwards (in the second day's work) expanded. First concerning the Earth. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (haarets) the Earth, Moses' calls it Earth, because it was so named long before he writ the history; but it was not Earth this first day, nor until God caused the waters to gather together, and the dry land to appear, and then God called it Earth, verse 10. and not before. Some mountains in Arabia, are called sandy hills, because nothing but sand is to be found there, yet after showers of rain, the dust of gold is sprinkled about their bottoms, even so the first form of the Creation, had not that glorious beauty, which the divine showers of God's fiat afterwards distilled from it. And yet it had a being. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hajeta) was. She that was afterwards so stately adorned by the divine workings after the expiration of six days, had (even in the first day of her barrenness) a substance, a form, a being, for so the root {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} haja signifies, to have being. As a tree in winter that hath no fruit, no leaves, no beauty, yet it hath both a root in the ground, and a body, and branches spreading towards the Heavens. But what was this form that it now had? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (tohu vabohu) without form and void, saith Moses, which the Prophet Esay explains to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (kau-tohu veachne bohu) the line of confusion, and the stones of emptiness, Esay 34.11. The line {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (tohu) confusion: The perpendicular (bohu) stones of emptiness. But I shall explain each of these words distinctly apart. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (tohu) without form, is a noun Derivative of the Masculine Gender, Jerom, translates it to signify empty, (that is without plants to adorn it, or Inhabitants to dwell upon it.) The Septuagint, translate it invisible (no plant nor creature, to be seen upon it) Pagnius, understands it, vast, solitary, And some of the Hebrew Rabbins have called it a Chaos, as some remote rocky Islands now are, where there is nothing to be found but stones, slime, and rubbish, and it is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be solitary, and so it signifies a desolation, or vast thing, without plants, or creatures. Yet the Earth was not absolutely without a form, for than it had been nothing: Every thing that is, hath a being by its form; but it was not yet severed from the waters, compact, or made solid, adorned with plants to beautify it, nor inhabited with creatures to dwell upon it. There was no Adam, no Garden of Eden, with pleasant and delightful trees, and precious stones, all which it had gloriously, when the Creation was finished. For as the Prophet I say, saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (lo tohu ber aahh) the Lord did not create it to be ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tohu that was not God's end to have it remain so) vain, but afterwards formed it to be inhabited, Isa. 45.18. And it was looked upon by God (in the eternal council of the Deity) as having all its comely Ornaments (in the Idea;) All things are in eternity in God's presence. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (bohu) void, is a noun derivative of the masculine Gender, it comes of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (baha) (or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (bubh) both which signify, to be empty or void, (and so it signifies emptiness, or a vacuity) so as to be uncapable of producing plants, which virtue it received afterwards in the third day's work. It was as a twig that a Gardener cuts off, which is not capable of bearing fruit, until he hath engrafted it in the stock: It could not bring forth plants until God joined his fiat with it. Secondly, Concerning the Heavens. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hhoshech) darkness, is a noun derivative of the masculine Gender. Some of the Rabbins understood it to mean the element of Fire; but than it would have been transparent. Some suppose it to be that which we call night (and no other darkness) going before the day; but we know that in the night, there is (when it is darkest) some glimpse of light, from the influence of the Stars at least. In a word, it was not any thing created, but comes of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hhashach) to be obscure, or dark) greater than the darkness of the night, a mere privation of light. It is a maxim, both in Divinity and Philosophy, That darkness is the principal thing in the very essence, and form of the Creature, until God puts in light into it; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (shamajim) the Heavens (saith Job, where all those glorious bodies are) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (lo zaccu) are not clean in his sight, Job 15.15. They were all (even the Angels themselves) dark creatures, until God put light into them: And yet the dark obscures not from God, the light and darkness are all one unto him. And this darkness was not in the Chaos only, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ghnal) upon the abyss, which is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ghnala) to assend or rise up; it was above the Chaos, but within the Creation. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (pene) the face. It is the plural number, in construction, for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (penim) faces, and is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (phana) to look, and so properly signifies the aspect; As where God saith in the second commandment, Thou shalt have none other Gods but me. It is in the Hebrew, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ghnal panaja) upon my face; that is, in my sight. And so here, this darkness did extend over all the vast empty abyss. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (tehom) the deep, is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (taha) as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (tohu is) only hath a more large extent, taking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (m) for its affix, as if it were an Adverb; and signifies all that lay voydly, the whole solitary vacuity, the great abyss, bottomless emptiness, not that it absolutely wanted a bottom, but by reason of its vastness. Most men take this Deep for the Sea, but that is a mistake, for the Seas were not yet gathered into their place: And Job treats of them each distinctly, as several. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (tehom amar) the depth saith, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (vejam amar) and the Sea saith. Job 28.14. And all that I have said, agrees with what the Prophet Jeremiah hath written in the holy Scripture. Ier. 4.23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (raiti eth haarets vehinne tohu vabohu veeth-hashshamajim veen oram.) I beheld the Earth, and lo, it was without form, and void: And the Heavens, and they had no light. That which Moses calls the depth, Jeremiah calls the Heavens; and that which is called darkness in Genesis, is here called no light. The End of the second Oration concerning the first days work of the Creation. THE Creation of the world. BEING An Exposition on the Hebrew in Genesis the first Chapter. The Third Oration, concerning the first day's Work. Right Honourable and the rest, Lovers of virtue. I Shall now (God willing) show you how the Spirit of God supported the unformed world, and thereby the Divine power working upon Nature, formed, and brought the Creation into figures, to the eternal glory of God, and contemplations of Angels and Men. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (veruahh elohim merahhepheth ghnal-pene hammajim.) Genesis 1.2. Which Montanus translates, Et Spiritus Dei motabat super facies aquarum, and in the English Bible it is translated thus: And the Spirit of God moved upon the face of the waters. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (veruahh and the Spirit; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ruahh) is a Noun derivative, and is sometimes in the Masculine gender, and sometimes the Feminine. Interpreters do much differ about its signification in this place. Tertullian, (as Doctor Willet reports) and so the later Jews generally also say, that it is to be interpreted here wind; A mighty wind, or the wind of God, but that is a mistake; for the wind was not yet created. Theodoret, was of opinion, that by it, is meant the air; but that cannot be, for all the Creation was in the first form (only) in the Chaos. Cajetanus, translated it an Angel, because Angels are said to be ministering spirits; but that is absurd: God needed not the help of Angels to create the World, nor to sustain it, or to help to garnish it when the first form was created: And besides, it doth not seem probable, that the Angels could be, before the Heavens were created; nor had God yet created the Light in its first form, much less the Angels. The old Rabbins (who were more able to interpret) say it signifies spirit, or ghost, as we have it translated. It is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ravahh) to breath, or cause breath, to inspire, or put in an influence of motion; and from thence {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ruahh) signifies a breath, or spirit. And it is here in the Feminine gender, holding forth the Spirit of God, to be the creator of spirits, and breath; which is testified by the Prophet Amos. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Hinne jot sir harim ubore ruahh) Lo, he that formed the mountains, and createth the spirit (or wind) Amos 4.13. And therefore the Prophet David, confesseth unto God in the hundred and fourth Psalm. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Teshallahh ruhhacha jibb areun) Thou sendest forth thy spirit, they are created. And so here it signifies the Spirit of God the creator: And therefore it follows, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Elohim) God, God in Trinity; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ruahh elohim) the Spirit, of God in Trinity; that is, the Holy Ghost, the third person in the Deity. As God is one in Unity, so he is three in the Hypostaces, Father, Son, and Holy Ghost. The Father is from himself, the excellent glory, enjoying himself in his eternal will. The Son proceedeth from the Father, and is the brightness of his glory, and the express Image of his Person, enjoying himself in the eternity of his father's will. The Holy Ghost proceedeth from the Father, and the Son, and is the Spirit of glory, enjoying himself in the eternal motion, which is roused up, and stirred from the eternal enjoyment, which the Father and the Son, have each in other. This is a great mystery, & it cannot be fully explained to the senses of mortal men; but we may see Emblems of the Trinity in the Sun; there is the illustrious body of the Sun, the Light, and the Warmth: So the Father is the excellent glory, the Son the brightness of that glory, and the Holy Ghost the Spirit of glory. And God in Trinity, by the Spirit of glory, created and beautified the world. And therefore saith holy Iob. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Beruhho shamajim shiphra) By (or in) his Spirit, he garnished the Heaven. And so here Moses, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Veruahh elohim mer ahhepheth ghnal pene hammajim.) And the Spirit of God moved upon the face of the waters. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Merahhepheth) moved. There are very great controversies about the meaning of this word; and many disputes have been among the Learned concerning it: As for example: The Septuagint translate it, was carried. The Spirit of God was carried upon the face of the waters; that is, as a Bird is carried with her feathers, swimming upon the waters, by the motion of her feet. But this is far fetched. Tremellius translates it, did sit, the spirit of God did sit upon the waters, that is, as a Hen sits over her young, and this I confess comes nearer to the sense of it. The Latin translation renders it motaba, did flutter. The spirit of God did flutter upon the faces of the waters; that is, as a Bird fluttereth over-her-nest to warm and refresh her young. But Calvin, in his Commentary upon this place renders two significations, as so indifferent in his judgement, that saith he, the Reader may take that which he likes best. It may be understood saith he, stirred itself, or, rested upon. 1 That the Spirit of God stirred itself upon the waters (to exercise his strength.) 2 Rested upon them (to sustain them.) The root from which {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (merahhepheth) is derived is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (rahhaph) which in the English Bible, is severally rendered. Sometimes it is translated to shake, And so when the Prophet Jeremiah being troubled at the people's sins, said. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (rahhaphu col-ghnatsmothai) which is translated in our English Bibles thus, all my bones shake, that was, through the influence that it wrought upon him, it made his bones to stir, and move within him, all his bones did shake. Sometimes again it is translated to flutter, as in Deuteronomy, where Moses sets down God's outflowne love to his people, under the similitude of an Eagle over her young, it is in the Hebrew. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ghnal-gozalaiv jerahheph) It is translated fluttereth over her young, moves, expands, spreads, puts influence in, by resting upon, as the sun that spreads its beams upon the Earth, fluttereth over her eggs, not chickens, for so the word imports. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (gozel) signifies the young of any thing, as it is propagated and brought forth in the birth, which of birds must be the eggs & nothing else: It is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (gazal) which signifieth to part away violently, which must needs be the egg, and not the chicken. So that this fluttering (of the Eagle) over her young, is her sitting upon her eggs to hatch them, which she doth by that warmth that floweth from her into the eggs. And so the spirit of God is said to sit, or move, here. And there are five things more to be considered concerning this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (merahhepheth) he moved. 1. That it is a participle in Benoni, that is, moving, which shows unto us, that all creatures subsist by motion, the sun, moon, and stars are preserved by motion; men, and all living creatures die when they cease to breath. And all things that grow, are in perpetual motion of putting forth themselves, to budding, or ripening what flows from them, which ceasing, they die. 2 By the conjunction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (v) prefix to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ruahh) we are to consider that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hajeta) was, is to be understood, for Moses now spoke of the time past, for the creation was long before he was. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (merahhepheth) is here in the Conjugation Pihel, (though {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hh) hath no dagesh, for it is one of those Letters that will not bear it, being as much as double {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (h) itself:) And by the Grammar rules, signifies a doubling of the sense, as to say moved, moved, that is, continually, or vehemently moved. 4 By the affix {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (th') it appears to be the Feminine Gender, and so to signify such a motion as causeth production, that is, to bring forth; what the Trinity had decreed. 5 By the Termination {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (eth) it is the plural number, and so holds forth the several workings of God's spirit herein. First, To preserve the first Form of nature which God had created. And secondly, To cause that form to put forth itself to production, as to what God by his fiat afterwards appointed it. And thus the spirit of God is said to move upon the face of the waters. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ghnal-pene) upon the face, faces, or rather aspects. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hammajim) of the waters; for the waters than were higher than the Chaos, But I shall refer that of the waters, until the second days work of the Creation. The End of the third Oration, concerning the first days work of the Creation. The fourth and last Oration, concerning the first days work of the CREATION. Right Honourable, and the rest, Lovers of virtue: COncerning the Light which God created the first day, Moses saith, (as it is rendered in the Hebrew) Genesis 1. verses 3, 4, 5. 3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 5 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 (Vajiomer elohim jehi-or: vaihi or.) 4 Vajiar elohim eth' haor ci-tobh: vajiauhdil elohim been haor uben hahhoshec. 5 Vajiikra elohim laor jom, velahhoshec kara laila vaihi-ghnerbh vaihi boker jom ehhadh.) Which Montanus renders in Latin, 3 Et dixit Deus: sit lux, & fuit lux. 4 Et vidit Deus lucem, quod bona; & divisit Deus inter lucem, & inter tenebras. 5 Et vocavit Deus lucem diem, & tenebras vocavit noctem, & fuit vespera, & fuit mane, dies unus. And in our English Bibles it is translated thus: 3 And God said, Let there be light; and there was light. 4 And God saw the light, that it was good; and God divided the light from the darkness. 5 And God called the light day, and the darkness he called night: and the evening and the morning, were the first day. To begin with the third Verse. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Vajjomer elohim.) And God said, God in Trinity. The great question disputed amongst the Learned is, How God here did say, or speak, seeing he is a Spirit? To which I answer thus: There are seven Hebrew words, which I find in the Bible all translated to speak; but they differ thus, 1 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (dabhabh) signifies to speak in wrath, or what comes from anger. 2 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (dabhar) to speak out a thing by argument, or alleging reason. 3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (malal) to speak with power, efficacy, or majesty. 4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ghnana) to utter with the mouth, slowly, soberly, and leisurely. 5 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (naam) to speak pleasantly, and merrily, or singing, or the like. 6 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hagha) to speak by a groan, or a sigh. And 7 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (amar) to speak by any way of manifesting what is in the mind or thought, as an Artist that engraves, carves, or paints a resemblance, to manifest what is in his fancy. We express what is in our minds by writing, as well as by words; and so the Egyptians did the like by Hereglifixes: And men by their lives and conversations thus speak what is in their hearts and minds: And therefore saith the Prophet David, Psal. 94.4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (jithammeru col pongale aven) which our English Translation renders thus. All the workers of iniquity boast themselves, speak themselves, their hearts speak by their works. And therefore saith David in 53 psalm, and the 1 Verse. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (amar nabhal belibbo en elohim) the fool hath said in his heart there is no God. Corrupt are they, and have done abominable iniquity; That is, by the abominable iniquity of his life, he hath manifested that he hath a corrupt heart, and that he doth not believe in God; he hath avouched it by his conversation. And where Moses saith in the 26 Chapter of Deuteronomy vers. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Eth Jehova heemarta hajjom lihjoth lecha lelohim) which is rendered in the English, Thou hast avouched the Lord this day to be thy God. And verse 18. the same word is used again, and so translated. And the Lord {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (heemirecha) hath avouched thee this day to be his peculiar people: That is, hath manifested what is in his mind towards thee. God said: That is, It was in the counsel of the Almighty, That now there should be light. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (johi) Let there be, it is a branch of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (haja) to cause being, and is in the Future tense, and third person singular, by the prefix י (j) properly it shall be, light shall have a being. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (or) light. The Learned (both primitive, and later Fathers) have been very inquisitive to find out what this light was, that was this first day created, and have much differed about it. I will tell you some of their opinions. 1 I will begin with Austin, he thought it was a spiritual, and no natural, or corporeal light; but that cannot be, because it did distinguish day and night. 2 Catharinus, and others, conceived it to be the perfect light of the Sun, now made this first day, and rehearsed again the fourth day; but that is directly against the Text of the Scripture in verse 16. where it is expressly said, That God made the Sun, as also the Moon and Stars. 3 Nazianzen, and so Theodoret say, that it was such a bright cloud, that no mortal nature could endure to look upon it whilst it was whole, and that therefore it was afterwards dispersed into several bodies of the Sun, Moon, and Stars: But that is very improbable; for then the most absolute glory of the whole Creation should have lost its perfection, before man was created. 4 Damascene supposed, that this light proceeded from the element of fire; but that cannot be, for the Element of fire was not (as yet) created. 5 Basil, and others, hold it to be a light without a subject, afterwards fastened to the body of the Sun: Indeed if it had been {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (maor) there had been some ground for this opinion, but being that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (or) a body of light, that appears a clear mistake. 6 Thomas Aquinas, relates this light to be the Sun, but as yet imperfect, and afterwards beautified, and finished. If he had only said it had been such a light, and not called it the Sun, his relation had been more probable. 7 Beda, Lyranus, the Master of sentences, and others, allege it to be a bright lightsome cloud, which was carried about by a circular motion, and gave light to the world, and indeed this is something to the purpose: But, 8 Others, together with those quoted by Piscator, say, that this light was a little cloud that had a glimmering light in it, brought out of those waters, where the Spirit of God moved, and that by the power of the Almighty, it was caused to move with a circular motion about the mass of waters, and Chaos; and this seems to be most probable, and agreeing with the whole History. And yet some go a step further, and say, that this little light was afterwards translated into the body of the Sun, on the fourth day when it was created; but that is an extreme curiosity. Verse 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Vajjar elohim eth haor ci-tobh.) And God saw the light that it was good. The exposition of this, I shall refer to the last verse of the Chapter. It follows, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Vajjabhdil elohim) And God divided; God in Trinity, made the light to be morning in one hemisphere, whilst it was darkness in the other. There was a clear distinct division. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (been) between, for even the whole Chaos was between them; and what {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (haor this light was, I showed you out of the third verse. And what {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hahhoshec) this darkness was, out of the second verse. Verse 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (vajjikra elohim) And God called; and so also {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (kara) He called; they are both one word, only the former hath the conjunction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (v) and so is formed as the Future, but is the Preter tense, a phrase usual in Hebrew in this manner. It signifies such a calling as doth manifest, or proclaim a thing, whereby the nature or quality thereof is rendered: And thus God here did manifest, and proclaim (laor) to the light, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (velahhoshech) and to the darkness, for both have the prefix {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (l) to them. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (jom) day, the light is very properly called day, being derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (hamam) which signifies, to brandish, and put to flight; for so doth the brandishing lustre of the day expel the darkness of the night. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (laila) night, it is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (lajal) to wander about, round and round, and with circumferences, as one that goes up a pair of stairs; so do men that walk in the night. And so doth the darkness fly before the day in its motion also. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (vaihi ghnereth) And the evening was, it is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ghnarabh) to mix, and when the evening comes, it mixes all things with itself, in one conjunction of darkness. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (vaihi boker) and the morning was. It is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (baker) to inquire or ask; which as it relates what men then begin to do amongst themselves, for it teaches us what is our duty towards God, even to ask of him our daily bread, even all things whereof we stand in need. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (vaihi) was, expressed both to the evening and to the morning, shows that all the day, each of them had a manifest being in that hemisphere, (wherein for the present they were each of them but) a part. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (jom ehhadh) the first day, properly (it signifies) one day. It is not usual in Hebrew to call any thing first, but God himself: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (‛ ehhadh) is derived of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (ahhadh) to join together, and so the joint motion of the evening and morning made one day, for after the light was created, both night and day were continually, for wheresoever it was day, it was at that present, night on the other side of the World; as it is now with us, and the Hemisphere in our Antipodes. But the evening was first everywhere, until the morning light approached. And some think (and perhaps it may be so too) that this light was made about the time we call six a clock in the morning, the day being then about six hours long: And yet others think, that all that God made of the Creation this day was succinct, immediately one thing after another, about the time we call midnight, And so the whole day and night, succeeded in all parts of the world in order after. The end of the fourth and last Oration concerning the first days work of the Creation.