Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	moses_n	peculiar_a	33	3	9.5076	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42583	An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...	Gell, Robert, 1595-1665.	1659 (1659)	Wing G470; ESTC R21728	842,395	853

in the sin renders the sin so sinful that after-offenders are excused if not à toto at least à tanto their sin comparatively is said not to be as touching the first sin Adam was not deceived but the woman being deceived was in the transgression 1 Tim. 2.14 And therefore Aaron was not smitten with leprosie but Miriam only though no doubt some regard was also had to his high Priesthood as Exod. 32. Nor was Adam so severely punished as Eve nor she as the Serpent Now as the Scripture here notes the first sinner as most guilty so likewise elsewhere as Numb 16.1 where our Translation joyns the conspirators altogether in one act but the Hebrew first appropriates the sin to the ringleader of it as I shall there shew The judicious Reader may observe many other like examples It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies because But does it not also signifie Super occasiones upon occasions Whereas therefore Miriam and Aaron spake against Moses upon two occasions 1. Because Moses had married an Ethiopian woman 2. Because the Lord had not spoken only by Moses but also by them it cleares the text if we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasions And whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well causes as occasions So Gen. 21.25 Abraham reproved Abimelech upon just cause but Miriam and Aaron spake against Moses upon occasion only which were no just causes Therefore Arias Montanus turns the words Gen. 21.25 Super causas for the causes but this place Super occasiones upon occasions The first occasion was Moses had taken an Ethiopian woman We read of no other wife of Moses in Scripture but Zipporah though Josephus understands this of another wife an Ethiopian whereas Zipporah was a Midianitess Howbeit this is easily satisfied in that the Midianites dwelt among the Ethiopians as the Hebrews were accounted Egyptians because they dwelt in Egypt Gen. 50.11 Moses also Exod. 2.19 And the Midianites were esteemed Cushites or Ethiopians because they dwelt among them The Apostle tels us that Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony of those things which should be spoken afterward Hebr. 3.5 that by what he made or caused to be made and what he wrote or taught the people by it he might testifie the will of God as 1 Cor. 1.6 2 Tim. 1.8 Revel 1.2 Hence the Tabernacle was called the Tabernacle of witness And what Moses did wrote or taught more obscurely with a vail on his face was to be declared afterward more fully and clearly according to the degrees of divine manifestation to such as are capable of them So that all who came after Moses must for doctrine and life speak no other thing then he did and his writings must be the test to prove others by The first occasion of Miriam her detraction from Moses was the Ethiopian woman either because he took her to wife who was a stranger from the Common-wealth of Israel though Midian descended from Abraham by Keturah Gen. 25.2 or because having married her he yet abstained from conjugal society with her as the Chald. Paraphrast saith he put away his fair wife whom he so cals by antiphrasis It s probable the contention began between the women and the beginning of strife is like the letting forth of waters saith Solomon which spreads it self to overwhelm the name and reputation of Moses The Ethiopians although properly one nation Gen. 2.13 yet that a very large one is used to signifie the Gentiles whose more proper sinnes were intemperancy of all kindes as Luxury Drunkenness Incontinency c. And therefore they who live in those sins are said to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of the Gentiles walking in lasciviousness lusts excess of wine c. 1 Pet. 4.3 And when the Prophet compares the people to the Ethiopians as in regard of their sins so in respect of their habitual continuance in them he chargeth them with drunkenness and whoredom Jer. 13.12.23.27 Hence it is that Bacchus the Heathens god of wine and excess of wine hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Cush And therefore David not willing plainly to name Saul the son of Kish the Benjamite 1 Sam 9.1 he implyes him more secretly under the name of Cush the son of Jemini Psal 7. in the title for his unchangeable like sins As where the Poet not daring to speak out concerning Caelius a riotous Roman saith Dic quibus in terris Tres pateat Caelî for Caelii spacium non amplius ulnas Tell in what lands The grounds of Caelius are but three Elns Which three remain'd unsold as reserved for his grave Hence it is also that the Ethiopians and Israelites are opposed as Jewes and Gentiles Amos 9.7 Are ye not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 9. v. 7. as the sons of the Ethiopians unto me O ye sons of Israel which our Translators call Children When therefore Moses is said to have taken to wife an Ethiopian woman hereby he prefigured him whom the Lord would raise up like unto Moses who would reject his disobedient impenitent and incorrigible people and give them a bill of Divorce and should grant the Gentiles repentance unto life Acts 11 18. and take out of the Gentiles a people to his name Acts 15.14 so to be called as a wife by her husbands name This was an occasion of great obloquy and contradiction of sinners against the spiritual Moses John 7.35 Acts 22.21 22. The other occasion of speaking against Moses was the eminency of his gift of prophesie which occasioned the envie of Miriam and Aaron and their derision of him For so that may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hath the Lord spoken only only in Moses for so both words signifie only or what hath the Lord spoken only forsooth in Moses Hath he not spoken also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nobis in us So very often our Translators render by or with 2 Sam. 23. v. 2. Zach. 1. v. 14.19 Hebr. 1.1 which should be turn'd in as 2 Sam. 23.2 Zach. 1.14.19 2.3 Hebr. 1.1 and elsewhere Such emulation and envie hath alwayes been among those of an inferiour dispensation against those who have been of a more eminent and higher which comes to pass by reason of acidia or laziness in spiritual things They under the letter of the Law and Prophets envie and detract from those who are lead by the Spirit of God How much more when a perverse spirit is mingled with a meer literal understanding Then Ismael mocks and persecutes Isaac Shimei curseth David and the Jewes encourage one another falsely to accuse and detract from Jeremy under pretence of the Law the Priest and Prophet who taught otherwise then Jeremy did Jer. 18.18 Manifold examples of this kinde we read of the Scribes learned only in the letter and the precise Pharisees zelotical high Priests and Elders who have contradicted and blasphemed the spiritual Moses as

〈◊〉 and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will not kill me Thus our Lord Matth. 16.4 A signe saith he shall not be given unto it which words S. Mark reports thus with an oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto you if a sign be given to this generation which the Syriac expresseth verily I say unto you that a signe shall not be given unto this generation and so our Translators rightly turn the words there there shall no signe be given to this generation So the servants of the King of Syria swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall prevail over Israel 1 Kings 20.23 and other like examples we may adde as that more notable Psal 95.11 To whom I sweare in my wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they shall enter into my rest that is that they shall not enter into my rest as the Apostle explains those words Hebr. 3.11 compared with ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall not enter So in this place before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of swearing and the Scripture should be so expressed The Master of the house shall be brought unto the Judges That he hath not put his hand to his neighbours goods If this seem harsh we must know that an oath is wont to be understood by an Elipsis and defective speech as in the former examples may appear But if any supplement here be thought needful it should not be that or any such as that which our Translators adde to see but rather to swear for so the Greek Interpreters here have expressed the words the Master of the house shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we more rightly turn Judges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall swear that he hath not dealt wickedly in all the pledge of his neighbour So Hierom also jurabit and he shall swear The Chald. Par. retains the genuine defect common with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si non The Syriac also and the Arabic and Samaritan translations express the words in form of an oath Vatablus also and the Tigurin Bible and Castellie as also Tremellius who hath this supplement Juramento se purgaturus he shall be brought before the Judges to purge himself by an Oath c. The like supplement hath the French the Italian and Spanish Translations and two Low Dutch The other was mislead by Luthers translation as also Munster and Piscator and one of our old English translations which our last followed But Coverdale and all the rest understood the words as an Oath And it is much that ours were so mistaken For in the 11 verse following we have the very same words with those before us in the form of an oath as they there translate them Whence we may take notice with what fear and reverence we ought to take an Oath for the Scripture here prescribes a defective speech in expressing an Oath as they who speak out of fear are wont in speaking to lose some word or other And the Scripture omits especially such words as bode evil as execrations and curses which are commonly understood in Oathes And it may teach us in like case to forbear all imprecations and evil wishes to our selves or others and to suppresse them under an Euphemismus or to use some circumlocution rather then plainly to pronounce them Thus much even the Heathen may teach us as in that known broken speech Quos ego sed motos praestat componere fluctûs How much more may we learn this of David Psal 132.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I come into the tabernacle of my house and the like ver 4. that is surely I will not c. How much yet more may we learn this of God himself who swearing useth an abrupt and imperfect speech which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an antecedent without a consequent If they enter into my rest Psal 95.11 what remains is understood Let us be followers of God and be taught by him as his dear children Ephes 5.1 and forbear swearing and cursing yea and lying and stealing and committing adultery c. for which the land mourneth Hos 4.2 3. Therefore now put off thine ornaments from thee Exod. 33. Ver. 6. that I may know what to do unto thee And the children of Israel stript themselves of their ornaments by the Mount Horeb. The people had not put on their ornaments as appears ver 4. which is spoken by anticipation otherwise the Lord had not here commanded them to put them off The words contain the Lords precept with the end of it and the peoples obedience thereunto But whether that obedience be set forth by the place where it was performed or from the cause moving them thereunto there 's the question For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie by as it is here turn'd but from as it is rendred in the Chald. Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Samaritan the Syriac and Arabic Versions also in the Vulg. Lat. A Monte LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Mount Horeb. So Castellio and one Low Dutch Bible Vatablus and Munster render the word juxta and ad yet they confesse that its à Monte in the Hebrew Tremellius and Diodati adde a supplement far from the Mount Horeb. Another tells us that here is Enallage praepositionis an enallage or change of one preposition for another viz. à for ad or juxta from for at or nigh But if we admit of such changes we shall soon elude and lose that sense which the Spirit of God aims at Only one of our old English translations hath from but with an unreasonable supplement viz. After Moses came down from the Mount Horeb. The rest of our translations have by or under or before as others have at or neer It s evident from this variety of translations and all differing among themselves and from the Original that there must be something amiss they saw not how the word would yield a good meaning if rendred from But suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be turn'd from as from the Mount Horeb what sense shall we make of it The Mount whether Sinai or Horeb two tops of the same Mountain where the Law was given signifies the Law there given by a Metonymie Hebr. 12.18 Ye are not come to the Mount that could be touched that is the Law given in Mount Sinai or Horeb opposed to the Gospel figured by Mount Sion ver 22. whence it went forth Esay 2.3 Compare also Gal. 4.21 with 24. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth not only note a distance but implies a cause as Hos 12.9 I am the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the land of Egypt that is from my bringing thee out of the Land of Egypt It is the Lords argument whereby he claims his people as peculiar to himself Exod. 20.2 3. And that indeed it is so