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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

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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
fire to sit down and wait upon the heavens for light The Prophet Esay prescribes the same course for avoyding the like fools fire of contention kindled by ignorant and undiscreet zelots Chap. 50.10 11. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Behold all ye who kindle a fire who compass your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled This shall ye have of my hand ye shall lie down in sorrow 2. The Scripture is not so plain perspicuous and easie as some conceive it to be No no For though I dare not say with S. Hierom that Nullus apex vatat mysterio thre is not a tittle without a mystery yet well may I complain with that Father That though the meanest and easiest Trade requires long time perhaps seven years to learn the mysteries contained in it and when they are known perhaps some of them are little better then mysteries of iniquity yet some notwithstanding entertain so poor a conceit of the most mystical art of life that it may be gain'd extempore The daily experience of this makes me often renew this complaint That men who can thrive at no Trade Repentè sic Theologi prodire suddenly turn absolute Divines Postquam omnis res Janum Ad medium fracta est aliena negotia curant Excussi propriis Broken men make themselves whole again by the cure of other mens souls who have had but little care of their own souls or bodies or estates 3. Yea hence it followes that it is no dishonour as some think it to be to discover a mystical spiritual and all egorical sense of the holy Scriptures both of the Law and of the Gospel Nay rather Magna gloria est sequi Dominum It s a great glory to follow the Lord who by Moses and the Prophets in this Scheme speaks unto us And our Lord Jesus Mark 4.34 spake not without a parable unto the multitude And his Apostles writings are full of them and discoveries of them And who is there of all the Fathers who hath not used them And shall it be a discredit unto the children to imitate their fathers Will not the dishonour rather fall on them who adhere only to the Letter yet hold themselves to be stewards of the mysteries of God 1 Cor. 4.1 when yet they declare only the letter and history of the Scripture which every one already knowes to whom they speak To such as these our Lord spake Luke 24. v. 26 27. when he said O fools and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things and so Vulg. Latin Munster and Castellio to enter into his glory And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Had these things been meerly literal and historical what need had there been of exposition But because they were mystical and they understood them not therefore he cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as understood not spiritual things as the Apostle useth that word in that sense Gal. 3.1 As I may hereafter shew if the Lord will 2. The Kohathites must not go in to see when the holiness or holy things are covered There is reason enough for this if we alleage the Lords prohibition he hath for bidden them to go in to see But there is reason also for the Lords prohibition in regard 1. of the secrets covered as hath been shewen and 2. in regard of the persons 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself who reveals and conceals his secrets and 2. in regard of the Kohathites themselves who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unqualified for the sight of divine mysteries and 3. in regard of those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons initiated and fit to see and know them The great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dispenser of secrets he hides them from the wise and prudent and reveals them unto babes and the reason follows even so Father for so it seemed good unto thee Hoc videlicet ostendens quod injustum esse non potest quod Justo placet shewing thus much that it cannot be unjust that pleaseth the just God saith S. Gregory And his justice will appear from the consideration of the unqualified and qualified persons 1. The Kohathites prefigured men in their natural or animalish condition also such as are under the Law In both which regards they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fit to see the holy things covered 1. The Kohathites prefigured men in their natural condition who are not capable of the things of Gods Spirit 1 Cor. 2.14 And therefore the Kohathites have their name from stupidity and dulness 2. These Levites represented such as are under the Law and the holy truths of the Gospel were not made known to such but were hid from ages and generations Col. 1.26 These were commanded to keep out and not come in to see To them who are without all things are in parables and not plainly revealed Mat. 4.11 And as it is just with God to exclude those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unqualified persons so just it is also with him yea and his gracious act to reveal his secrets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to qualified persons initiated and sitted to receive them For so God gives to the man that is good in his sight wisdom and knowledge Eccles 2.26 But this will some say proves a fatal decree of biding the holy truths of God from some and revealing them to others As our Lord seems to say expresly Matth. 13.11 To you it is given to know the mystery of the kingdom of God but to them it is not given Holy Chrysost●me will not admit of any such collection His words are these on Matth. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ speaks thus saith that holy Father not as if he meant to bring in any necessity or fatality into the world no nor chance and casualty but that he might shew that evil men are the cause of their own evils and that the knowledge of divine mysteries is the gift of God But this seems hard measure and at least an unkinde exclusion of the Kohathites men in their natural estate and such as are under the Law that they should not be admitted to see the boly things Not so for God is the God of order and in all ages the Law and the legal services and the Ministers of the Law are in order to the Gospel according to the Apostle 1 Pet. 1.12 unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you c. Besides although they know not the secrets and holy things of God yet some things are so plain that they