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	shine_v	21	3	9.6861	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

if we suffer with him if we die with him we shall also arise with him and live with him and be glorified with him And as his countenance is as the Sun shineth in his strength Revel 1.16 So let them who love him be as the Sun when he goeth forth in his might Judges 5.31 And it came to pass as the Ark set forward that Moses said Numb 10. v. 35 36. Rise up O Lord and let thine enemies be scattered and let them that hate thee flee before thee And when it rested he said Return O Lord unto the many thousands of Israel The words contain the prayer of Moses when the Ark journeyed and rested When it journeyed that the Lord would arise and scatter his enemies when it rested that he would gather together and unite his people and take up his residence with them For both these later acts may be comprehended in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shall shew Two exceptions lie against the translation of this Paragraph 1. That no notice is taken of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is it rendred otherwise here nor in many other places then only before thee which is a decompounded word and signifies from before thy face I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face spoken of God notes his presence but withal according to the places of Scripture where we meet with it it imports either his grace and mercy or his wrath and hatred For as the face of a man naturally declares his will and affections Vultus index animi a mans countenance speaks his minde until that damnable art of seeming perverted the simplicity of nature so the face of the Lord discovers his good will and favour toward us or on the contrary his dis-favour hatred wrath Examples are obvious The Church prayes God be merciful unto us and blesse us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause his face to shine upon us Psal 67.1 But Psal 34.16 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the Lord is against them who do evil And Levit. 17.10 The Lord saith I will set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face against that soul and 20.3 and 26.17 beside many like places Where by the face of the Lord his wrath is to be understood Thus in the Scripture now in question which speaks according to our Translators thus let them that hate thee flee before thee here is an object of wrath and hatred propounded to the Lord and therefore the Spirit of God expresseth his face which imports his wrath and hatred against his and his peoples incorrigible enemies Let them who hate thee flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before thine angry countenance The second exception lies against the last words Return O Lord unto the many thousands of Israel The Translators well knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with Myrias in the Greek viz. ten thousands and therefore they say in the margent Hebr. ten thousand thousands though therein they come not home to the Hebrew text which is in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousands thousands of Israel So that neither in the text nor margent they expresse the original May we conjecture what their reason might be It s probable that they thought there were not so many Myriads of Israelites and that this might be an hyperbolical speech of Moses But the Jewes have a tradition that three Millions of men came with Moses out of Egypt wandred in the Wilderness toward Canaan Which though it were true yet these might fall short of the number mentioned Nor ought this tradition to be imposed upon our faith What if we shall rather say that when the Israelites were numbred and mustered in the Plains of Moab and a Catalogue was then taken of the fighting men only of twenty years old and upward who were six hundred thousand and a thousand seven hundred and thirty Numb 26.51 It is not said how many more there were under that age to say nothing of the women All which its possible might amount to the number mentioned without hyperbole And this may be made yet the more probable if we lay hereunto what Moses saith Deut. 1.10 The Lord your God hath multiplyed you and behold you are this day as the Stars of heaven for multitude But why should we confine our thoughts unto an Israel according to the flesh since the Scripture tels us of an Israel of God Gal. 6.16 an Israel pure in heart Psal 73.1 An Israel without guil John 1. Are there not or may there not be in the Wilderness travelling toward Canaan according to the Jews tradition more then three Millions of such souls If so what need is there that we should make that an hyperbole which being duly examined and that by those who restrain not religion and religious persons to their own chosen way of worshipping God and those who dwell in their street may be found even in the letter an undeniable truth Mysticè The words before us are to be understood as directed unto Christ who as I have shewen in Numb 4.19 20. is signified by the Ark of God called the Ark of Gods strength Psal 132.8 where we have a like prayer to that before us Arise O Lord to thy Rest thou and the Ark of strength But the Psalmist begins Ps 68. with the words of this prayer Let God arise let his enemies be scattered Psal 68. v. 41. let them also that hate him flee before him Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face his wrathful face which hath a suitable effect in the next words As smoke is driven away so shalt thou drive them away As Wax melteth before the fire so let the wicked perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrathful face of God And ye read the like twice v. 8. But the ancient Fathers S. Austin Hilary Hierom Euthymius and after them the later Expositors understand the Psalm of Christ and his Church and aver that there are contain'd in it the mysteries of both Testaments especially the giving of the law the resurrection and ascension of Christ his bringing his people a-again out of Egypt c. His leading them thorow the Wilderness c. Many have applyed this portion of Scripture unto Christ before his appearing in the flesh as Salomon 2 Chron. 6.41 Psalm 68. Others as the Ancients before named have made use of it unto Christ as to his Resurrection that thereby he might prove himself to be God Let God arise and so evidence himself to the Son of God by his resurrection from the dead Rom. 1.4 And let his enemies be scattered that is say they the Jewes who said we will not have this man to reign over us Luke 19. And indeed they have been so scattered as never nation but themselves have been Others understand his enemies to be other wicked men Others yet hereby will have the Devils to be meant And therefore Athanasius saith