An Advertisement of Corruption in our Handling of Religion, Part 68 – Part 70
Of the first generall Apostaſie wherevpon the destruction of the old world folowed, that all, whoe periſhed in the flood, periſhed for euer: how this Apostaſie by our tranſlation is turned to the *We tranſlate: Then men began to call vponupon the name of God.clean contrarie.
THE firſt day that Adam was made, he diſobeyed: as all may ſee a continued narration for Eue and the Serpents ſpeach, and temptation, and iudgement for curſe vponupon all the earth: and the vniverſall wittes of Ebrewes cited by Maymonides, cited by me vpō Daniel, doe confeſſe, paſt all reply, in their reaſons and conſent. Then was the earth curſed, to beare but briers and bramlers: and in ſignification ſuch mindes. And Ebrewes, 6. All that eate not of the tree of life, are in the ſame caſe. But the firſt iudgement vponupon the curſed earth ſhould appeare by the flood. And our mother Eue being a principall prophetiſſe, in the name of our Father Seth, ſheweth how he was ſett againſt the flood: that Balaam, Num. 24. might wel ſay, that we all are the ſonnes of Seth. So he named his child ſorowfull Enoch: and he his wofull Kaynan, and he his waterflowed Mahaleel: and hee his deſcending Iared. But he conſecrated to God, the ſeventh, with holy vnderſtanding: And nameth him conſecrated Enoch. And the event proved his faith. For he walked with God: and in his infants name told when the flood ſhould come. Euen when he ſhould dye. That was handled in the name of Meth-v-ſelach. He dyeth, & then that ſhalbe ſent which the firſt day was told Adam. And Meth-v-ſelach nameth his ſonne Lamec, that is: Borne in times of ſtroke. For in his dayes all the fathers left this world. And he learned of them all, the heauy curſe that ſhould oppreſſe the earth. And at the birth of Noe, ſheweth his pouerty in ſpirit his mourning and his meake hart, mentioning how God curſed the earth: and how Noah, ſhould be the comforter, named by notation that way: Noah is a conforter. And thus the Patriarks in their names told of the wrath of God for the flood, haſtened by mans impiety, yet by Gods patience differred longe, as hee would hauehave none to periſh, but all to come to the knowledge of the trueth, as he giueth the open occaſion to all. Otherwiſe his cloſe counſell hath determined to how many he will giuegive his ſpirit. So, all the Patriarks preached in their names the curſe of the earth.Seth ſhewed that bad calling vpō the name of God ſhould bring the flood▪ by the name of Eno… vponupon opē apoſtaſie. And Seth, the cauſe, for all vsus the ſonnes of Seth: at the birth of ſorowfull Enos. As Moſes writeth, Gen. 4. where it is written. Alſo to Seth a ſonne was borne: and he called his name, (ſorowfull) Enos. Then ſprang corrupt calling vponupon the name of the Eternall. So the ſway of Ebrews take it: in the Thalmuds reckoning Dor Enos, the mē of Enos time in the firſt Apoſtaſie. The Cataloge of their teſtimonies would occupie much paper. Yet the malicious of them who know that we bring the hope of our Saviour from the promeſſe, told Adam on his firſt day, that Chriſt ſhould deſtroy the workes of Satan, would fayne hauehave the 2000 afore circumciſion to be but a Chaos or confuſion: that in Abraham their glory might begin: and all afore to be but ſome ſmall calling vponupon God: and that men began at Enos birth to call vponupon God. Aben Ezra is of this ſort, & later, David Kimchi, in his Spaniſh tranſlation: but in his Dictionary he bringeth firſt that which I firſt here layd downe. And Kimchies owne hath vntrueth and open folly, and a iarring from all Moſes purpoſe. Firſt, it is vntrue that vntill Enos birth men called not vponupon the name of God in 235. yeres. They who beleeved that the Eternall word would be made fleſh, were from the beginning, and were many: as we reade that troupes were called the ſonnes of God. And Cainites the ſonnes of men: and how theyr fayr Daughters deceaued the better, that they tooke to prophane Religion. And Seth the iuſt for this cauſe might name his ſonne ſorowfull Enos: for a perpetuall memory of the firſt Apoſtaſie: But not without open folly: if men then began to call vponupon God. Now we ſee that through the Bible in the Ebrew and Chaldy part of Daniel, man as ſorowfull is called Enos, after our fathers name. Whereby we might better conſider the firſt Apoſtaſie. And Moſes ſhews how the curſe vponupon the earth haſtned by mans curſidnes the deſtruction by the flood: without any offre to amendement: as our Father Lamec complayned 1056. yeres after the fall, of our wicked workes euer ſince God curſed the earth: hopeleſſe but for Noes few ſaved by water: for that Noe called vponupon God with right knowledge. Where the corrupt invocation brought the deluge. To this agreeth the Arabique tranſlation old, & allowed ſo far as Arabique goeth: that is as farre as Daniels image of old reigned. Thus it ſpeaketh in Britan letters, chinid thebadallah el daghva be iſm allah. Then was corrupted the calling vponupon the name of God. The root Badal here is vſed Gen. 49. to the Hebrew chalal to corrupt. So the Arabique is manifeſt, and the ſence is clear: and we hauehave obſerved the firſt Apoſtaſie: and reaſon why all men be called ſorowfull Enos in the toung of Adam and Aram. And thus *An epilogie of our many particular errors, & tranſition to ſome as infect further.our particular errours hauehave diſturbed all the Bible. Some that reach through it all may be briefly conſidered.
Of Aharons Ephod.
OVR tranſlation giveth to the Ephod bleew ſilke, purple, and ſcarlat and white twined ſilke. The Iewes vniverſally hold that wolle threed bleew and purple, and ſcarlate and white linen and golden plates cut as threed made the cope: not the vncleane worme: and they will & may well holde vsus Battes and Moulwates that cannot ſee that, for the tongue and ceremony by their ſo plentifull and agreeable writings. And of touching a worme thus they *Ieruſalemy Thalmud, fol. 65. col. 1. v. antep.write. Yf a worme bee in a mans hand, though hee waſh him ſelfe in the waters of Siloam, or in all the waters that God made, he ſhall not find abſolute cleannes. Now the worme vnclean, by Ceremony, might not be in Ceremony figuring holineſſe. This errour our reverend Fathers will amend.
Of the twelue Stones.
THe holy Ghoſt tranſlated all Aharons twelue ſtones: with fourfold Greek, the Heathen, the Lxx, the Apoſtles vſing of an Heathen terme fitter, and the Thalmudiques that is, by a Greek terme made from the Thalmud. The heathen and Lxx. agree for eight of the ſtones, and the Lxx. giuegive Iaſpes to Zabulon, though the Ebrew Iaſpeh falleth to beare engreauen the name of Beniamin, where their tranſlation would diſturbe conference with the Hebrew. So to Beniamin doeth the holy Ghoſt giuegive Iaſpis. Alſo the ſtone of Iuda is called Anthrax: which terme in Gen. 2. in the Lxx. was an other ſtone. The ſame in Chaldy is Cadcedona, in Ebrew Exo. 20. Nophech, and in Ezek. 27. Nophech or Codcod was brought from Aram to Tyrus Mar…. As Thargum Ieruſalemy would expound Ezekiel. And as Kimchi noteth vponupon Eſ. 54. in the Iewel Codcod. Thence the holy Ghoſt maketh Chaldy to be Greek: foreign. The Iewel that bare Nepthaly was Achates: SHEBO in Ebrew, Iohn calleth it a Chryſopraſe, named of a golden liſt and greenes in the white Achate.
In the Septuaginta Sardius was the firſt, and Onychion Beniaminus the laſt. Sardonyx compounded of both names pleaſeth Zabulon for his Iaſpis taken from him.
Now by the New Teſtament,An help them th… will trāſl… Exod. 28 thus ſhould Moſes be turned to our language, Exo. 28. v. 9. and 10. And thou ſhalt take the two Beryl ſtones, and graue in them the names of the ſonnes of Iſrael: ſix of their names vponupon the one stone, & the names of the ſix that remayne vponupon the other ſtone, according to their *The Babylonian Thalmudin Sotah fol. 36 maketh this plain, as did Philo, of wc poinct more ſhal… ſpoken.birth: That is, as their mothers firſt bare, but all of one mother togeather: That Iſachar & Zabulon come next Iudah: though they were borne after the four of the two hand-mayds. And we hauehave no preſcription of order but here: wherby each Patriarks ſhould hauehave his fitt ſtone, whereof a little ſhalbe ſpoken anone. verſ 17, &c. And thou ſhalt emboſſe it with Emboſment for ſtones: four rowes of ſtones: a row of Sardius, Topaz, and Smaragd, the first row: and the ſecond row of Chalcedon, Saphir and Sardonyx: and the third row of Hyacinth, Chryſopraſe & Amenthyst. Leſhem or Hyacinth, befell Dan: a token that Leſhem the Towne ſhould bee his, by his conqueſt mentioned Ioſ. chap. 18. and Iud. 19. And the fourth row of Chryſolite, Beryl and Iaſper. Thus the holy Ghoſt teacheth vsus to tranſlate Moſes. Alſo by the order in the revelation the Saphir muſt be for Iſachar the noble Leahs ſonne, & not for Dan of Rachels hand-maid: though by birth in age Dan ſhould hauehave it: and the ſecond foundation in the holy city: and Iſachar ſhould be the laſt: where in trueth Gad is laſt. And the Greek Philo endeth the ſtrife: who liued in Caius Caligulaes time, & ſaw the ſtones and tribes names ingrauē. He ſayth Iudah was in the Anthrax (Chalcedō Apo. 21) & Iſachar in the Saphir, fol 37.*One teſtimony of Philo for Iſachars Saphir, is worth 1000 Saphirs to ſtrengthen trueth. That one word diſcuſſeth all the doubt: in what ſtones each Patriark was engrauen: that is all of one mother togeather: & as the mother firſt bare. So Chizkum learnedly expoundeth the terme birth vponupon Exod. 28.