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 ...

SERMON VI. A prudent Wife is of the Lord.* 1.1

Genesis 24.44.

Let the same be the woman whom the Lord hath appointed out for my Masters Son.

THe words are part of Eliezers petition unto the God of Abraham his Master, That the virgin who shall answer his request and more then satisfie his desire, may be that woman whom he hath appointed out to be a wife for Isaac.

The whole history is plain and certain. Nor dare I say that which yet one of the ancient Fathers hath said, S. Sanctus non nar∣rat historias, The H. Spirit tels no histories. I rather believe what another Father saith, Dum narrat gestum, prodit mysterium, while the Scripture relates an history, it reveales a mystery. Wherefore having already spoken of the history, I shall now treat of the mystical truth contained in it. And in special explain what our Translators turn appointed out. The Lord hath appoin∣ted out a wife for Isaac.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we render, appointed out, signifies al∣so secondly, and that most frequently, to reprove or correct. As also thirdly to prepare: which the LXX here render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And all these significations are fit for this place, especially the two former; and follow gradually one after the other thus.

• 1. The Lord corrected the woman.
• 2. The Lord prepared the woman being corrected.
• 3. The Lord appointed out the woman so corrected and pre∣pared, as a wife for Isaac.

Howbeit, herein I cannot justifie our Translators, who know∣ing, no doubt, these three notable significations of the word, they have waved those two, which are more proper, and made choise of the third; because, as I fear, some of them might think, it made for the establishing their opinion of destiny and fatality. But herein they were much deceived, as I hope to make it appear in the handling these three Axioms. Let us begin with the first.

1. The Lord corrected the woman. 1. By the woman under∣stand the Church, or such as are now to be reformed and made the Church of Christ. 2. What Lord is this, and to which of the three witnesses doth it belong? its evident from his act of correcting, that it is the father to whom the Law is attributed, by which he corrects.* 1.2 3. How doth the Lord correct the wo∣man? The Lord corrects the woman either inwardly or out∣wardly.

Inwardly, as by every word of God, so specially by his law; and this he doth in the thoughts and affections of men,* 1.3 by pro∣posing unto the consciences of men their evil thoughts, intentions, and purposes, and sinful affections, wills and actions, contrary to the law of God. Thou thoughtest wickedly, &c. but I will reprove thee, and set before thee the things that thou hast done. He reproves the vain thoughts. Psal. 50.

The Lord corrects also outwardly, and that by manifold wayes. Elihu tels us of some, Job 33.19. And David, when thou with rebukes doest chasten men. But as in other duties, so in this especially, God makes one man a kind of god unto another, Ho∣mo homini deus. Thus either the voice from the life reproves, Levit. 19.17. or the life it self. Let the righteous smite me and reprove me, Psal. 141.5. Whence

Obs. 1. In what condition the Lord findes us when he comes to correct us by his Law, faulty and unruly. Hagar was proud and stubborn, contemn'd her Mistresse, and Ismael was a sawcy Boy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a jeerer and a mocker. Sarah therefore afflicted Hagar, and at length turn'd her and her son out of dores. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; these things are an Allegory, saith the Apostle, Gal. 4.24.

The body of sin and our naturall body depraved by sin, is a servant; So servants are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Revel. 18.13. Bodies, which we render slaves; of such a body the Apostle speaks. I keep under my body, and bring it into subjection, 1 Cor. 9.27.

Obs. 2. See an oeconomie and dispensation of God the Father, whereof there is little notice taken in the Christian world. There is much talk of the Gospell of Jesus Christ, which is the dispensation of the Son, but little speech is made of the law of God the Father and correction by it necessarily preceding the Gospell of the Son.* 1.4 For as there is a work of the Son, so is there also a work of the Father. Ye read of the Father's raising of the dead,* 1.5 as well as the Sons. And as there is a shape and forme of Christ in those who believe and obey the Gospell of the Son;* 1.6 So is there a forme and shape of God the Father in those who believe and obey the law of God the Father.

God the Father first prepares the woman by correction and discipline, and instructs her, and he then appoints her as a spouse

for the Lord Jesus Christ. First the Father teacheth and brings up Disciples under the law; and then he directs them to Jesus Christ. Seal the law among my disciples,* 1.7 which are commended to Christ. This law therefore is said to be a Schoolmaster unto Christ. Now Christ receives those discipled by the Father, and they become his disciples while they abide in his word; Love one another; and out of faith working by love, bring forth much fruit.

Whence it evidently appears, that what ever disciples may be said to be the Sons, they were first the Fathers; He framed them and fashion'd them by correction and instruction, and so appointed them out for the Son. The men that thou gavest me out of the world, Thine they were.* 1.8 These the Father appoints out and gives to the son. Hence we read of the Church in God the Father and in the Lord Jesus Christ, in the Apostles Epistles unto the Churches to which he wrote.

Obs. 3. Behold what is the best Reformed Church; surely it can be no other than that which God himself reformes and corrects. That congregation of men whom God hath reformed and fashioned anew, in whom is the shape and form of God.

Axiom. 2. The Lord prepared a wife for Jsaac. The fulness of the holy word is wonderfull; which truely cannot be ex∣hausted by one translation; and therefore, by divine direction, what one renders one way, another turns another way, and so a third and fourth, according to the various signification of the Scripture, and all true. That which els where often meets us, the same is here in the Text; where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to correct, prepare, appoint, and instruct. The High and Low-Dutch hath, Thou hast destined or appointed. So Castellio, as also our last Translation. The Spanish, French, and Italian Transla∣tions, as also our antient English Translation renders the word here Prepared; So doth the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Vulg. Latin Praeparasti. But the most ordinary use of the word in Scripture is to correct, chasten or chastise, and so its rendered by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a bove fourty places of the Old Testament.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the LXX here use, is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ready and prepared. Which the Etymologist tells us, is quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Missus in viam, accordingly we find here in the Vulgar Lat. Preparavit; paro is aptum facio; instruo from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aditum ceu viam aperire. The LXX accordingly render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to instruct or prepare by instruction. To Prepare is a very generall word, and alwayes in order to an end, as here to the end cui, or for whom the Lord prepared the virgin. Pre∣paration of the Church by the law of the Lord, is seen in many acts, which may be comprehended under these two generalls, correction, and instruction.

For whereas the Law is our Schoolmaster unto Christ,* 1.9 God the Father instructs his disciples and nurtures them out of his Law, and thereby prepares and fits them for Jesus Christ. So the Lord does properly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he by instruction sets us in his way.* 1.10 Thine ears shall hear a word behinde thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.

What is the reason of so many preparations before the woman be brought to Isaac? prepared she must be by correction, pre∣pared by instruction; and again prepared she must be by Elie∣zer, and the Angel or the Spirit of Gods preventing grace: what need is here of so many preparations before we be fitted and made ready for union with the Lord Jesus Christ?

The Church is to be prepared for glory.* 1.11 Now there are degrees of grace and glory: they who had repented, Matth. 4.17: must again repent, Luke 13.1.—5. 2 Pet. 1.9. Revel. 2.5. and 3.19. they are brought to Christ and purged, Hebr. 6.1. yet fruitful branches must be purged John 15.2. Acts 5.31. Mal. 3.3. yea, the sons of Levi. 2 Cor. 7.1, 2. 1 John 3.1.—3. Their pattern is the purity of God himself.

The Church to be presented unto Christ,* 1.12 is to be made a glorious Church without spot or wrinkle or any such thing. Whereas there∣fore the defilements and blemishes are many, in reason the washings and purgings of it, the preparations of it must needs be also many. Therefore among the principles of the doctrine of Christ ye read,* 1.13 one to be the doctrine of baptisms, and elsewhere ye read of divers washings. This was figured by Esther. Esther was brought up by Mordecai the son of Jair. Esther is the hidden, the invisible Church. So Esther signifies one hidden; and the vir∣gin here in the text is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hidden, verse 43. This wo∣man is brought up by Mordecai, the bitternesse of contrition, or teaching contrition, both works of the Law, the son of Jair, that is, illuminating, enlightning, or being enlightned. Such is the Law. She is preparing a whole year before she comes to Ahashuerus. She is prepared by the oil of Myrth. Oyl is a figure of the Spirit, bitterness of spirit. The Law is spiritual which writes bitter things against us: that's correction: and by sweet odours, 2 Cor. 2.14. that's knowledge and instruction. Hence it is said, that John the Baptist, Luke 1.17. must make ready a people prepared for the Lord. One of our best Criticks tells us, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make ready and prepare are all one; which he under∣stands to be a pleonasme, with which, saith he, the Hebrew Hel∣lenistical tongue abounds. Certainly a very learned man he was, but herein much mistaken, as many more are, who take no no∣tice of the first dispensation of the Father preparing men by cor∣rection and instruction out of the Law, Psal. 94.12. Whom the spirit of Gods preventing grace, figured by John Baptst, receives

and yet further prepared by baptisme of washing and teaching the doctrin of repentance and amendment of life. And being so prepared, John commendeth them to Jesus Christ; Thus John made ready or prepared a people prepared already for the Lord. Hence it is that John Baptist commends his disciples to Christ, Joh. 1.35, 36, 37. and Joh. 21.15, 16, 17. Simon Peter one of them is called by our Lord, Simon Bar-Joannis, Simons Son or disciple of John.

Obs. 1. If the Lord God correct and instruct the woman the Church, then ought the Church to be corrigible and docible, and to receive correction. The Lord saith, I will teach thee, but be not like the Horse and Mule without understanding. Ps. 32.8, 9.

Obs. 2. Who are the true Ministers of God, serviceable to the father in the correction and instruction by the law, Ministers of the killing letter, 2 Cor. 3.6. Where we read also that there are Minsters of the Gospell, such as are serviceable to the Son in the Gospell of Jesus Christ.

Obs. 3. The Church comes not unprepared or extempore, out of her unregenerate estate unto Jesus Christ. She is brought by Eliezer, Gods helper, by John Baptist the friend of the Bride∣groom unto Jesus Christ, Joh. 3.29. Eph. 5.25, 26, 27.

Reproof. Those who reject the correction and instruction of the Law. Some are said professedly so to do; but truly I hope better of them. Others extreamly blame these, yet do the same thing. Almost all say, the lesson of the Law is impossible to be learned. So almost all men, upon the matter, forsake the Law. And how then can they perswade themselves, that they are come unto Jesus Christ, who is the end of the Law? Yea, most men leap over John Baptists head, commence Christians, Per saltum, before they have been Johannites. Must not John be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fore-runner who presents us unto Jesus Christ? 2 Cor. 11.2.

Axiom 3. God the Father appointed out a wife for Isaac. The word affords this sense also. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which most frequently signifies to correct or prepare by instruction, signifies also to appoint or designe, as also to point out or make evident; in which sense the Apostle, Hebr. 11.1. saith, that faith is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an evidence, or making things appear which were not seen otherwise. Thus Castellio; High and Low Dutch. This is true, 1. Literally: 2. Spiritually.

1. Literally. And so the reason why the Lord appointed a wife for Isaac, is the pursuance of his own first ordinance and institution, for the propagating of an holy seed. He alone as he knowes the hearts of all the children of men, so he fashions and fits them in a mutual harmony one towards another. And in this sense A prudent wife is from the Lord, Prov. 19.14.

2. In regard of Jsaac himself, he permitted the whole pro∣vision and care of a mutual helper unto God and his father; and therefore the Lord took himself to be ingaged to answer with sutable providence the affiance and trust reposed in him.

Obs. 1. The state of matrimony is not despicable, God him∣self appoints a wife for Isaac.

Obs. 2. Some ground for that which is vulgarly spoken, That mariages are made in heaven.

Obs. 3. No ground for their fond conceit, whose heart followeth their eies after a skin-deep beauty, as if God had appointed them wives in that disorderly way. 'Tis true, God may appoint such marriages, as a due punishment of those, who transgresse that formalis ratio of Christian marriage, 1 Cor. 7.39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, only in the Lord.

Mystically. When the Apostle had spoken of wedlock; this, faith he, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a great mystery; for I speak of Christ and his Church. A and so doth Moses here, when he tells us of Gods appointing out a wife for Isaac, hereby we mystically un∣derstand to be meant the pre-ordaining and choosing a Church for Christ, Ephes. 1.4.

Obser. The oeconomy and dispensation of the father. When Abraham sendes his servant, and he provides a wife for his Masters Son, and transacts the whole business without Jsaac his interposing; What can we gather hence, but Abrahams fatherly providence for his Son, and Jsaac's obedience and submission unto his fathers will?

These and such as these are good morall observations and all that the ministry of the letter will gather from hence. But we may further observe, that the spirituall Jsaac intermedles not with his own wife; She is first discipled, fitted, instructed and every way prepared by the Father; and then appointed out to him. And therefore it was not without a great mystery, that Adam must be cast into a dead sleep, when his wife was taken out of him. The Mother of all the living ones, the spouse of the second Adam, is taken out of the second Adam, now crucified as in a dead sleep upon the crosse and maried unto him who is raised from the dead, Rom. 7.4. And herein was Isaac also made like unto the Son of God, who had now a wife provided for him without his knowledge, when by his own will, that is, his humane judgment, he neither takes nor rejects any soul. For I came not, saith he, to do mine own will, but the will of my father, Joh. 5.30. and 6.37, 38. I came down from heaven not to do mine own will, but the will of him that sent me.

But if I be appointed out for Jsaac, Eliezer will take me. If God hath appointed me to salvation, I shall have remission of sins and amendment of life. If I shall be saved, God will bring me to

the Church, Act. 13.47. If I be ordained unto eternall life, I shall believe, Act. 13.48. These are perverse disputings of men of corrupt minds.

If God hath appointed thee to salvation, he hath also corre∣cted thee, nurtured, chastened, and instructed thee, and prepa∣red and fitted thee by his law for his son the spiritual Isaac. And then thou must be corrigible, teachable, pliable, and yielding. The Lord chooseth such sons to be partakers of his holinesse and righteousness, that is, of Christ, Hebr. 12. What wise father will match his son to one base born? now if ye refuse chastise∣ment, ye are bastards, and not sons, Hebr. 12.8. If God hath appointed unto thee his kingdom, it is as he hath appointed it unto Christ; and how was that but by temptations, by afflicti∣ons, by death? For ought not Christ to suffer these things, and (ita, so, Vulg. Lat. and Castellio) to enter into his kingdom? that so suffering with him, we may reign with him, Luke 22.29. and 24.26. Put on as the elect of God, bowels of mercy, &c. These are the orna∣ments of Christs Spouse. The Spouse of Christ is all glorious within, bowels of mercy, kindness, humbleness of minde, meekness, long∣suffering, &c. her clothing is of wrought gold, that is, charity: that is, her upper garment is love to God her neighbour, her enemy; Above all these things put on charity, Col. 3.14. God the Father does not appoint a merciless, unkinde, proud, impatient Spouse for his Son; he has not chosen a Scould, but one clothed with bow∣els of mercy, &c. He hath appointed a Spouse for his Son ador∣ned with all the vertues and graces of the Spirit. He hath not ap∣pointed a nasty Slut. The Church is a Bride prepared and ador∣ned for her Husband, Revel. 21.2. Who ever is espoused to the Lord Jesus, is such.

Object. 1. But if God hath appointed me to wrath, how can I possibly be a Spouse of the spirituall Jsaac? The Lord hath sworn that He delighteth not in the death of the wicked, Ezech. 33.11. Designation, destination or appointing to wrath, it must be an act of Gods will. Now he swears, he wills it not. He swears not falsly, or in vain, as I live, as many an one vseth that oath in vain and falsely. O but this is Gods revealed will; God has a secret will opposite unto his revealed will.

• 1. If it be Gods secret will, how comest thou to know it?
• 2. Thou hast herein a worse conceit of thy God, than thou wouldest have of him whom thou thinkest to be an honest man.

Obj. 2. But the Lord afflicts me, and laies heavy strokes upon me. These are not the wounds of an enemy, but the chastise∣ments of a father. And these are arguments of his love. When the Physitian purgeth and lets his patient blood, it's a certain

signe, he has hope of his life, and would have him live. Why does the heavenly physitian launce thee, purge thee? Why does he let thee blood, let out the sinfull life, the blood is the life. Thy sins are as scarlet red as crimson. Thou hast not yet resisted unto blood, striving against sin, Hebr. 12.4. If the Physitian should leave purging, If the Physitian of thy soul should leave correcting thee and chastening thee, and prescribing cordialls unto thee, If he should give thee over, there were some cause of fear. If the father leave chastning his Son, and let him go out of his house and spend his substance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of the state of salvation; yet if he return, he receives him.

Mark how the Psalmist concludes, and I shall conclude with him, Psal. 118.17, 18. I shall not die but live, and declare the works of the Lord. Why? his reason followes; The Lord hath chastned me sore, but he hath not given me over unto death. Open to me the gates of righteousness; I will go in to them, I will praise the Lord.

Iacob was a plain man dwelling in tents.]* 1.14 I looked for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used either in the text, or at least in the margent, to be rendred Perfect; but here is no notice taken of any such sig∣nification. Howbeit Martin Luther and the Low Dutch, the Ti∣gurin Bible, and the Spanish, as also Castellio, Munster, Vata∣blus, and Piscator, render the word Intire, which is neer to that which it properly signifies, Perfect; and so two of our old En∣glish Translations have it, and Pagnin.

What others have, simple, as in the Vulg. Lat. is the same with what is in our English, plain, the LXX have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, si∣ne fuco. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ceb. Tab. to this purpose, saith R. Sal. he was not experienced in all things; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as his heart was, so was his mouth: as he thought, so he spake.

Howbeit, simplicity is either opposite unto worldly wisdom,* 1.15 or to divine wisdom. In the former sense, Jacob was simple, plain, intire, and perfect.

The word in the Scripture before us is of a twofold significa∣tion; 1. Consumi, perdi, destrui, to be consumed and destroyed. 2. To be finished, accomplished, perfected; which may be comprehended in these two words consumi and consummari,* 1.16 to be consamed or consummated.

The reason of this double signification seems to be this, be∣cause the nature of perfection consists in the consuming and de∣stroying of what ever is opposite thereunto, and the accomplish∣ment of that holinesse and righteousnesse which God requires; according to what the Prophet saith,* 1.17 I will consume thy silthinesse out of thee. And the Apostle exhorts, to perfect holinesse in the fear of God.

Accordingly the word is rendred by the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: all which import unspotted, unreproveable, innocent, pure, guiltless, and siniple plainnesse, and so a privative perfection; in which who∣soever walketh, unto him the positive perfection shall come,* 1.18 whereof the Apostle speakes. And David walking in the former, prayes for and expects the later.

What is added, That he dwelt in Tents.] R. Salomon would have understood the tents of Shem & Heber, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as having frequented their Schools. But he is here said to be a perfect man dwelling in tents; which imports his perfect estate; and that he was now perfectly gone out of himself to dwell with his God. The harvest, the full harvest was now come to him, when after the gathering in the fruits of their labours, they kept the Feast of Boothes with greatest expressions of joy,* 1.19 which pre∣figured the eternal reward of all our labours, when we shall be

received into everlasting Tabernacles, Luke 16.9. Deut. 16.13.14, 15. when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou shalt surely or onely rejoyce: and according to the Apostles exhortation, Rejoyce in the Lord alwayes. Let us,* 1.20 O let us be faithful servants to the Lord, that we may be perfect also, enter into that joy of our Lord, and dwell in the everlasting Tabernacles,* 1.21 Matth. 25.21.

Esau cryed with an exceeding bitter cry, and said unto his father, Blesse me, even me also, O my father. And verse 38. Blesse me, even me also, O my Father.] What they here turn in both verses, even me also, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if it were the Accusative; whereas the word is the Nominative; and Esau saith, I, it is I, or I am thy son, O my father! His speech is interrupted by passion. It is good counsel that of the wise man, Ecolus. 18.30, 31. Go not after thy lusts, but refrain thy self from thine appetites, &. lest thou lose the principal blessing, and when it is too late, seek it with tears,* 1.22 Hebr. 12.17.

Hast thou but one blessing, O my Father?] Where its said; Hast thou but one blessing? The Relative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [that] is quite left out by all translators, except only that of Pagnin amended by A. Mont. The words should be expressed thus; Hast thou but that one bles∣sing, O my father? [That] is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, distinctive; whereby is implyed a twofold blessing, one of the heavenly man, the other of the earthly.* 1.23

Thy dwelling shall be the fatnesse of the earth, and of the dew of heaven from above.] In the margent we read, or of the fatnesse. But if either way we understand the words, what great difference will there be between Jacobs and Esaus blessing in this particular, except only that the order is inverted? But why then does Esau cry with a great and exceeding bitter cry? Verse 34. And why doth he threaten to kill his brother? Verse 41. Some diversity, 'tis very probable, there is in this part of Jacobs blessing. The words may be rendred thus. Thy dwelling shall be without the fatnesses of the earth, and without the dew of heaven. The Hebrew will bear this sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without the fatnesses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and without the dew. And in the same sense out Translators render the very word, Psal. 109.24. My knees are weak through fasting, and my flesh faileth (or waxeth lean) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of fatnesse, or as another English translation hath it, for want of fatness. So Jer. 10.14. Every man is bruitish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for want of knowledge. And Chap. 48.45. They fled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for want of strength. Lam. 4.9. These pine away stricken thorow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for want of the fruits of the fields. Thus also in Latin à and ab import a want, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, whereof Castellio gives examples in his Annotations on the place.

But its said, Hebr. 11.20. that by faith Isaac blessed Jacob and Esau concerning things to come. Was it any part of Esaus blessing

to want the fatnesses of the earth, and the dew of heaven? Surely no; wherefore the words may be thus rendred with a diversity; Thy dwelling indeed shall be without the fatnesses of the earth, and with∣out the dew of heaven from above; & by thy sword thou shalt live & shalt serve thy brother: But the time shall be, when thou shalt have the domi∣nion, and thou shalt break his yoke from off thy neck, which came to passe in part, 1 Kings 11.14. but we read of a general revolt 2 Kings 8.22. For the respective blessings of both brethren reached not to their persons, but to their posterities: and there∣fore the Apostle saith, that Isaac blessed them concerning things to come.

Howbeit, if this translation of Castellio seem harsh, though the letter and history will bear it, we may understand that of our Translators in the mystery. Whereas therefore Isaac had given Jacob the blessing proper to the heavenly man, the dew of heaven, and fatnesses of the earth, &c. Soveraignty over Nations, &c. This is That one blessing. The other is proper to the earthly man, but in an inverse order to that of the heavenly, The fatnesses of the earth, [his own principle] and the dew of heaven, [imparted to him by the heavenly man.] And whereas service to his brother is added as a part of Edoms blessing, it appears, that it is a blessing to the earthly man to be subject to the heavenly: As for like reason, the Philosopher in the first of his Politicks, could say, that it is the happiness of the Beast to be subject to the Man. And God grant, that we may so bear the image of the earthly, that we may bear the image of the heavenly.

That thou mayest be a multitude of people.] Here,* 1.24 as often else∣where, most voices carried the worse translation into the con∣text, and cast the better into the margent. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more pro∣perly signifies an Assembly than a multitude; and is often rendred by the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but more often by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. An ac∣cordingly the French and Spanish translations have Congregations of peoples. For the word is in the plural.

This is not a meer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or strife about words, as per∣haps some will say, who esteem the Church Mole non virtute, rather by the multitude of professors, than by their vertues and graces. For

In these words Isaac blesseth Jacob concerning things to come, Hebr. 11.20. and prayeth for the increase of the Church among the Nations. Be thou in caetum populorum, for an Assembly or Church of the Nations. So Pagnin and Vatablas turn the words. And the marginal Glosse of the Spanish Bible speaks thus, Be thou a father and stock of the congregations and peoples. To the like purpose is the marginal note in the Bishops Bible. He (Isaac) hath respect to the

number of Gentiles which should be joyned to the faithful of Jacobs house. This Iacob prophesied that it should come to pass in Shiloh the off∣spring of his son Judah, (for it is evident that our Lord sprang of Judah, Heb. 7.14.) that unto him should be the gathering of the nati∣ons, Gen. 49.10. And the Apostle intreats the Thess alonians by the coming of our Lord Jesus Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and our gathering together unto him. The Lord be plea∣sed to accomplish Isaacs blessing, Jacobs prophesie, and Pauls ad∣juration unto every good willing soul!

But the name of the City was called Luz at the first.]* 1.25 Our Transla∣tors have here left out part of the name, which is Ʋlam. The Greek Interpreters exceedingly vary in this word, rendring it some, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but the true reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which yet containes two words, saith Drusius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which the Interlineary Gloss turns Eulam) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But now we have found the name, what shall we do with it? what shall we make of it? One of our best Criticks gives this for the meaning of it, Porticus Nucum, the Porch of Nuts or Al∣monds. But what sense that carries, that will satisfie, I know not. And although Hierom will not allow Ʋlam to be any part of the Cities name, but Luz onely; nor he, nor any who herein fol∣low him, tell us, what the meaning of Ulam is, and what other sense it should have in this place then what I have named. The words put together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie the porch of perversenesse. So Prov. 2.14. and 3.32. The froward or perverse is an abomination to the Lord. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Prov. 14.2. He that walketh in his uprightness, feareth the Lord; but he that is perverse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his wayes, despiseth him. Where the fear of the Lord, and perverseness are op∣posed. Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Porch is the entrance into the true Temple of God, and is the fear of God, which is the beginning of wisdom, Prov. 9.10. So Psal. 5.7. I will come into thine house in the multitude of thy mercy; and in thy fear will I worship towards the Temple of thy holiness. That fear is the porch or entrance into the Temple. Which Porch hath been, and yet is neglected. Whence proceeds adultery, murder, Genesis 20.11. yea, all perverseness; as the Apostle de∣monstrates all wickednesse to proceed from hence, even from the want of Gods fear, Rom. 3.9.—18. because there is no fear of God before their eyes. This Porch Jacob repaired by the unction of the Spirit of fear, which driveth away sins, Ecclus. 1.21. For by the fear of the Lord men depart from evil, Prov. 16.6. And the Jacob called the name of the place Bethel, that is, the house of God. And herein the Primitive Disciples of Christ conversed together, and began their religion, Acts 2.43. and 5.11.12. and 9.31. Jacob returning

to Bethel, built an altar there, and added unto that name, and called it El-Bethel, that is, the God of Bethel, Gen. 35.7.

If therefore we finde our selves in Luz, in perversnesse and sin, let us enter into Ulam the Porch, and let us pray to the Lord to implant in us his fear, which will drive out that sin and per∣versenesse, so shall we become Bethel, Gods house. Yea, if with Jacob, we build the altar of patience, the strong, the mighty God will be with us, as he was with Jacob, Gen. 28.15. and of weak with Jacob, will make us strong as Israel, Gen. 35.10. Heb. 11.34.

Esau said, I have enough, my brother.* 1.26 The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is turn'd enough, signifies abundance, vast, large, and great plenty. The LXX have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have many things. The Vulg. Lat. Habeo plurima, I have most things. But none of these amount to what we call [enough] which is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a self-sufficiency.

A learned Rab. observes, that these words Esau spake out of the pride and swelling of his heart, like Pharaoh or Nebuchad∣nezzar; for in his whole story it may be noted, that he never names or owns God, unlesse happly when he sware away his birth-right, Gen. 25.33. But Jacob as it appears by his whole hi∣story, acknowledgeth God to be the author of all the good which befell him; especially Gen. 32.9, 10. I am not worthy of the least of thy merits; for, With my staff I passed over this Jordan, and now I am become two bands. And in his discourse with Esau, These are the children which God hath graciously given thy servant, Gen. 33.5. And Verse 11. God hath dealt gratiously with me. And accordingly Is∣aac, though he blessed both Jacob and Esau, yet in blessing Jacob, he names the Lord and God, Gen. 27.27, 28. See, the smell of my son is as the smell of a field which the Lord hath blessed. Therefore God give thee of the dew of heaven, and of the fatnesses of the earth, &c. But in blessing Esau he useth neither name, Verse 29.40.

But our Translators here make Esau say, I have enough, when he said, I have much, and they make Jacob say, I have enough, when he said, I have all things, Ver. 11.

Howbeit, let us improve the sense of the Translators to the best; They might render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enough, which is much; implying, that he who hath much, ought to be satisfied, and to think he hath enough. They might render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enough, which is all things, imply∣ing that he, who hath enough, is satisfied, and desires no more, he indeed hath all things. And the reason is, Desiderium sold & ve∣ra est confessio paupertatis. He who desires any thing, confesseth himself a poor man. As Ahab King of Israel was yet a poor man, because he wanted and desired one spot of ground, 1 Kings 21.4, 5, 6. And Haman, though in all the glory of a sole favourite to the greatest King, yet wanted Mordecai's knee to make him honourable.

Though the Translators might thus Philosophize, yet nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will bear their translation. Let us examine what they make Jacob say, Gen. 33. v. 11. I have enough.

I have enough.] The words of Jacob so rendred by our Tran∣slators, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have all things. Esau saith v. 9. I have enough;* 1.27 but it should be rendred, I have much. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jacob exceeds Esau, and saith, I have all things. But how had Ja∣cob all things? One of the learned Jews saith; Three men the blessed God gave to taste in this world the Fountain of the world to come. 1. Abraham, because it is written, Gen. 24.1. And the Lord had blessed Abraham 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in all things. 2. Isaac, because, Gen. 27.33. and I have eaten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of all. 3. Jacob, because Gen. 33.11. said, I have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all things. So he. These three the holy & blessed God took into his Name, which he said should be for ever, Exod. 3.15. and made them partakers of his nature. And therefore they might every one of them well say, I have all things. Jacob in special manner had God with him, Gen. 28.15. For, ha∣bet omnia, qui habet habentem omnia, He hath all things who hath God with him, who hath all things, saith one of the Ancients. In which sense, the Apostle is to be understood speaking of himself and his fellow Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As ha∣ving nothing, and possessing all things, 2 Cor. 6.10.

Mysticè.

Hereby is signified unto us 1. The moderation and reasona∣bleness of the natural man; Esau saith, I have enough, or I have much. He was content with what he had. 2. The affluence and abundance of the heavenly man, and his benediction and influ∣ence upon the natural man. Jacob saith, Take, I pray thee, my bles∣sing, that is brought to thee; because God hath dealt gratiously with me, and because I have all things.

Put away the strange gods that are among you,* 1.28 and be clean, &c.] Our Translators use often this word [among] for what properly is in, or in the midst of men; as John 1.26. Gal. 3.1. Colos. 1.27. Marg. and elsewhere. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifies medium, the midst or inmost part, which is the heart, the usurped seat of the idols and false gods, Ezech. 14.3. Out of which, Jacob re∣quires all of his houshold, to put them away, in order to their going up to Bethel. This was not expressed in Gods command, Verse 1. but implyed onely. Whence yet Jacob rationally ga∣thered a command to be given unto his house. And from this place, Aben Ezra infers, that every evil man who goes to pray, he ought to purifie himself. And good reason; for what agree∣ment

hath the Temple, or house of God, [that's Bethel] with idols? 2 Cor. 6.16. Since therefore, O house of Jacob ye are the Temple of God, (as it follows immediately) and ye are now to ascend, and to return unto your heart, (Psal. 85.9. LXX and Vulg. Lat.) how can ye think of the goodness of God in the midst of his Temple, unlesse ye be clean? 2 Cor. 7.1. Yea, how can ye ascend into the hill of the Lord, and stand in his holy place, unless ye have clean hands and a pure heart? Psal. 24.3, 4. Revel. 21.27.

When all the outward Images, Crosses, Pictures, and Cruci∣fixes, and all the painted Glass-windows are broken, it may be then hoped, that zealous reformers will consider these things; and that Mammon is a strange god, and Covetousnesse is idolatry, Col. 3.5. that the belly is made a god by them who mind earthly things, Phil. 3.19. that pleasure is a false God; and they are true idola∣ters who are lovers of pleasure, and of their own wills more then lovers of God. O house of Jacob! put away these and all other strange gods that are in the midst of you, in your hearts, and be clean, and change your garments, as Jacob, and the Apostle adviseth, put off the old man with his deeds, and put on the new man; and let us arise, and go up to Bethel the house of God.

Esau went into the countrey from the face of his brother Jacob.]* 1.29 What countrey went he into? Verse 8. we read, he dwelt in Mount Seir. What they turn [into the countrey] is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the earth. For Esau the earthly man declined to the earth, his own inheritance, that is, the natural being. And indeed whither else could his many earthly and sinful thoughts and works [wives & chil∣dren of the Canaanitish and Ishmalitish race] sway him? And therefore Moses relating the generations of Esau, tells us, he is Edom, v. 1. of this Chapter: and, that we may take the more notice of it, he tells us again, v. 8. Esau is Edom, that is, the earth or earthly man; and therefore he propends and inclines unto the earth. For, in whom there is a great increase of blessings both spiritual and temporal, there is great danger, lest the earthy de∣part from the heavenly. Let good men who are rich in this world, take heed of this, lest their wealth plunge and sink them into an earthly minde.

Its infinitely better, with Crates, that Esau cast all his riches into the Sea, and be subject unto Jacob, then that the burthen of them should drown Jacob and Esau both in destruction and perdition, 1 Tim. 6.9. Let him rather say with that Philosopher, Hence all ye vain and evill concupiscences; I will rather drown you, then be drowned of you. Let him take and follow that good counsel of the Apostle, 1 Tim 6.17, 18, 19.

Jacob said,* 1.30 I will go down into the grave unto my son mourning.] Jacob had said before, v. 33. An evil beast hath devoured him; Joseph is without doubt rent in pieces. And here he saith, he will go down to the grave unto his son. If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be the grave, is it not also the belly of the evil beast? such an other mis-translation they put in the margent, Jonah 2.2. Where having rightly turn'd Hell, what v. 1. they render the belly of the fish, they think to mend the matter by saying in the margent, or the grave. For the avoiding this exception, were it not better rendred the Dead? or, since 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie the common state of the dead, why may it not be so rendred? or, what if we render the word Hell, if we explain the meaning of the words to be, the common state of the dead?

It hath a spiritual meaning in it. Joseph, who is also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jehoseph, Psal. 81.6. The increase of the Lord, or the perfecti∣on, is torn in pieces by the evil beast, of sin in the general, or more specially of envy in his brethren. Therefore Jacob resolves that he will go down to the grave or death with him. To this evil beast, S. Stephen refers the sale of Joseph, Acts 7.9. And what Jacob here saith of his son Joseph, he prophesied at unawares of the spiritual Joseph, the Christ of God, who is rent in pieces, fractions and fa∣ctions in these last dayes. Yet who is grieved for the breach of Jo∣seph? Amos 6.6. who resolves to die with him, and as Jacob here, to be buried with him?

Thy signet,* 1.31 thy bracelet, and thy staff that is in thine hand.] Hie∣rom indeed renders the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, armillam tuam, thy bracelet. But does the word signifie so any where else? was there any such fashion among Gods people, for men to wear bracelets on their hands. It is true, the Sabeans put bracelets on their hands, E∣zech. 23.42. but its spoken of women, as the affix there proves, what is said of the bracelets, Numb. 31.50. they were taken from the Midianites. But Saul wore a bracelet, 2 Sam. 1.10. True, but the Chal. Par. turns it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phylacteries or Prayer-ornaments, These probably he put on as his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fore∣knowing his death, 1 Sam. 28.19. So the Jewes about to die, put on their Tephillin, as the Christians receive the Lords Sup∣per or their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viaticum, often on their death∣beds. However 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not used in any of these examples: And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the usual word which signifies bracelets, is the womans ornament, Gen. 24.22.47. Numb. 31.50. Ezech. 16.11. and else∣where.

But if the word here used signifie not bracelets, what's the meaning of it? Since the other two parts of the pledge given by Judah, were appertaining to the hand, as the signet and the staff,

its probable this third also may signifie something thereto be∣longing: and since Pagnin renders the word Frustum panni par∣vum, a small piece of cloth; we may turn the word Handkerchers, That which may make this probable, is the version of the LXX. who turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aquila 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a chain. The Scholiast turns 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. Cyril interprets it an or••ament where∣withal Judah clad his skin after the Chaldee mode. But Meur∣sius in his Glossar. Graecobarb. interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Isidore turns Manuale which is in English an Handkercher. Unless with Papias, we understand Orarium to be Stola Sacerdotalis a long garment which Sacred Per∣sons wore as an Ensigne of dignity. And so, as in the next Chap∣ter, Gen. 39.13. Joseph is famous for leaving his garment that he might keep his chastity; so in this Chapter, Judah is infamous for pauning his garment, that he might enjoy his lust.

Joseph found grace in his sight, and he served him.]* 1.32 Why is men∣tion made here first of Josephs service? We finde before, that Po∣tiphar bought him: and Potiphar is twice before said to be Jo∣sephs Master, but now first Joseph is said to have served him. Here is a manifest oversight of our Translators, in that they turn'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Scripture here clearly di∣stinguisheth these; implying, that in the former words Joseph 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 served his Master as in the field, or elsewhere at large in some inferiour imployment. But his Master observing, That the Lord was with him, and that the Lord made all that he did, to prosper in his hand; hereupon Joseph found grace in his sight, and he waited upon him, or ministred unto him; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly here used. Which implyes a greater neerness unto him to whom he ministred, and that in a more generous and liberal way, as ha∣ving won upon his favour, and now become his favourite. And therefore the LXX here turn the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he pleased him.

Thus the words are distinguished both in military and Church affairs. The Soldiers served the Kings in their wars: the servants of Hadarezer made peace with David, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and served him, 1 Chron. 19.19.

But the Princes, and such as were of the Kings Life-gard did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 minister unto him. Here again is a mis-translation of that word. The chief fathers and Captains of thousands and hun∣dreds, and their Officers that served the King 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who ministred unto the King, 1 Chron. 27.1.

These are more evidently differenced in the Levites offices.* 1.33 This is that which belongeth to the Levites: From twenty and five years old, and upward, they (that is, every one of them: for the Verbs are all singular) shall go in to war the warfare in the

service (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of the Tabernacle of the Congregation. And from the age of fifty years they shall return from the warfare of the service, and shall serve no more, but shall minister (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with their brethren in the Tabernacle of the Congregation, to keep the charge, and shall do no service (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) Here is a clear difference observed by the Translators themselves; whereby they really acknowledge the exception against their two former mistakes to be just.

From fifty years old and upward, the Levites were exempted from labour, and then imployed in works more easie according to their strength. Such provision the Lord made for the Levites in the time of the Law. And should not they who have served him in this time of the Gospel, and have warred a good warfare, become milites emeriti veterans, and such as may rest after all their labour? There is much discretion and equity commended unto us in that old Verse;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Laborious works belong to young men who are strong to la∣bour. Middle-aged men who are passed their hard labour, have learned by experience to give counsel to the younger. As for old men (— Quid enim nisi vota supersunt?) what can they do but pray for Gods blessing and good success to others labours and counsels?

But the service and ministry here spoken of may concern all, who hope to be made Kings and Priests unto God. There is a time of great labour, wearisome service, and hard duty, while we fight the Lords battels against the spiritual enemies: nor is any one man or woman exempted from this ingagement. For the Levites must war that warfare of the Lords service. And we read of the women who warred their warfare also at the door of the Taber∣nacle (a place mis-translated)* 1.34 who came thither to pray, (so the Chald. Par.) or to fast, (so the LXX,) or to watch (as the word also signifies) all good duties to be performed at the door of the Tabernacle, at the entrance of Gods service, which is the fear of God; that so growing up we may approach unto the door, that is Christ, and in conformity unto his death, we may enter into the true Tabernacle. This is the young mans work who overcomes the evil one. 1 John 2.12.

This war continues until the fiftieth year, which is the year of Jubilee, the year of Remission, when the sins are remitted and removed, and done away by the Spirit of the Lord, which gives liberty to run the way of Gods Commandements, Psalm 119.32. Hither the Apostle was come, when he said, He had fought the good fight, and kept the faith, 2 Tim. 4.7, 8.

For so after this time of service, followes the time of mini∣string unto the Lord; when having done our own work, we are

vacant,* 1.35 and at leisure to do the Lords work in his Church, (so we understand those to be idle, Matth. 20.3.6.) as the promise is made to the Levites the sons of Zadoc, that they shall be the Priests of the Lord, and shall draw neer to minister unto him in his mystical Temple, and offer unto him the fat and the blood.

The Lord enable us all to become such servants, that we may be Ministers; such Soldiers, that fighting the good fight of faith, that we may obtain the crown of Righteousness; such Levites, that we may be adjoyn'd unto the Lord (they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 true Levites who cleave unto the Lord) and become of one spirit with him, even the sons of Zadoc righeous ones who minister unto the Lord in newnesse of the Spirit, and Truth, and Life.

They shall be on the head of Joseph, and on the crown of the head of him who was separate from his brethren.]* 1.36 The words which the Translators turn, Separate from his brethren, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I rather render The Nazarite of his brethren, as he who was more eminently holy then any, then all his brethren. A Naza∣rite was such an one as separated himself unto God; 1. from Wine. 2. from shaving his head. 3 From uncleanness by coming at the dead how near or deer so ever to him; as Father or Mo∣ther, Brother or Sister, as it appears largely, Num, 6.

The Nazarites were such unto the Jewes. And these they stir∣red up in times of distresse, to call upon the Lord. Joseph was such a Nazarite of his brethren, as being the most eminent of all his brethren, for 1. Piety and holiness, as appears by his whole story; and for 2. Dignity also; for the birthright was Josephs, 1 Chron. 5.1, 2. And most reasonable it is, that in Gods account and true estimate, he who in vertue excels others, should also exceed them in b••iss and happiness. And so some of the learned Jews understood here by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Prince and Ruler. Whence the LXX, The blessings shall be on the crown 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his brethren whom he ruled, though they mistake and set the crown not on the head of Joseph, but of his brethren. And therefore although he were the youngest save one of all his bre∣thren, yet had he the honour of the Birthright, as if he had been the eldest. This promotion is according to divine Heraldry. For honourable age is not that which standeth in length of time, nor that is measured by number of years; but wisdom is the gray hair unto men, and the unspotted life is old age, Wisd. 4.8, 9. In which respect Jo∣seph 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred by Castellio Excellenti s••imas fratrum suo∣rum, the most excellent of his brethren.

Thus the Vulg. Lat. hath Nazaraei inter fratres suos, a Naza∣rite among his brethren. Pagn••n, Nazaraei fratrum suorum. So Va∣tablus, so Munster, so the Tigurin and Spanish Bibles. Martin

Luther also, and three Low-Dutch translations; but not one of all our English translations from the first to the last, which all have one expression not true without 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 understood, Separate from his brethren.

Now in that Joseph was the Nazarite of his brethren, and the most excellent of them, as Castellio renders the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was a notable type of the Lord Jesus, as he who is eminently ho∣ly, harmless, undefiled, separate from sinners, Hebr. 7.26. and the first-born among many brethren, Rom. 8.29. who also was called a Nazaren, and hereby typified by Joseph the Nazarite of his bre∣thren; as some conceive, who read Nazaren with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ts. And truly these letters are sometime used promiscuously one for the other, as 1 Chron. 16.32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Psal. 96.12. thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and many the like.

They who read the word Nazaren with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 understand hereby the Lord Jesus so devoted and dedicated unto God, as the Nazarites of old were. For whereas others sanctified somewhat of their goods, as Sheep or Oxen unto God, the Nazarites, above all o∣thers, devoted themselves unto God, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to separate after a wonderful manner, (as I shall shew,) which eminently and above all others, was fulfilled in our Lord Jesus Christ, who devoted and offered himself without spot unto God, Hebr. 9.14. and gave over himself to his Fathers will, even to the death, the shamful, painful, and infamous death of the Cross, which is implyed in his speech, John 17.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I sanctifie or devote my self. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, devo∣ted or sanctified, is used by the LXX to signifie a Nazarite. Therefore Philo Judaeus tells us, that the Nazarites 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. devote and sanctifie themselves, hereby de∣monstrating holiness, and the height of their love unto God. For every man is to himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the greatest and most precious thing he has. And therefore he who offers up himself unto God, as our Lord Jesus Christ did, he no doubt, offers up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that great vow, as the Nazarites vow was called. And hence it is that our Lord is so often called a Nazaren, Mat. 26.7. Mark 1.24. and 7.19. and 10.47. beside many other pla∣ces. Whence also his Disciples and followers are called Naza∣rens, Acts 24.5. whence ipso nomine nos Judaei Nazaraeos appellant per cum, saith Tertullian. The Jews by him call us (Christians) Nazarites after that name.

Now although this be the opinion of very learned men, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aristotle saith in regard of Plato, from whom he differ'd in judgement, its lawful and honest to prefer truth before our friends. For whereas our Lord is called a Naza∣ren, it is not from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to separate. For the Nazarite was by his

vow to separate himself from Wine and strong drink, and not to come at the dead, Numb. 6.1. — 6. But our Lord Jesus both drank wine, Luke 7.34. and touched the dead corps, Luke 8.49. with ver. ••4. And therefore although this vow of a Nazarite were fulfilled in Christ, according to the truth, and by the Spirit of holinesse, yet was it not accomplished in him according to the letter of the carnal commandement.

Nor was our Lord from thence called a Nazaren from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 virgultum a sprout or twig; because he was brought up in the City of Nazareth or rather Natsareth, as its written in the Syriac, Matth. 2.23. whence he was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Natsa∣ren, as it was written in the title on his Cross; which title, they say, they have at Rome. Yet in the Greek tongue he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Nazaren; because that, as the French and some other Languages affect smoothnesse of pronunciation.

But was Joseph the Nazarite of his brethren, for this end, that his brethren should not be, or rather that his brethren should be Nazarites? whether so or no, sure I am, our Lord Jesus devo∣ted and sanctified himself unto God, by the Spirit of holinesse, as a spiritual Nazarite, that his brethren might be spiritual Na∣zarites also. For so he saith expresly, John 17.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for their sakes I sanctifie (devote and consecrate my self to God as a Na∣zarite,) that they also may be sanctified, or become Nazarites. For so what Amos 2.12. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nazarites, is turn'd by the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is sanctified ones.

Who ever shall thus willingly devote himself unto God (for such a will the Lord requires, who loves a cheerful giver, especial∣ly of himself, who gives himself unto God) without doubt he shall be looked at as a strange man. And therefore our Lord saith, whosoever 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wonderfully separates himself to vow a vow of a Nazarite, to separate himself unto the Lord, who ever doth so, shall be wondred at and become a wonder or a Monster unto many, as David saith of himself, Psalm 71.7. And it is the condition of all such, Esay 8.18. Zach. 3.8. And Saint Peter gives the reason; Because they run not with the men of the evil world (from which they have separated themselves,)* 1.37 into the same confusion of luxury; as those words should be rendred.

Such as these are exemplary men in holinesse of life; who shine forth as lights to the dark world in a wicked and perverse generation.

This concerns us, O ye Nazarites, who ever are dedicated and consecrated unto God; it concerns us, O ye Nazarens, who grow up unto him in all things, Ephes. 4.15. who is the true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sprout or sucker, out of the root of Jesse, Esay 11.1. that every one

of us endeavour to excel to the edifying of the Church, 1 Cor. 14.12. and so to be a Nazarite of his brethren; to abstain from wine where∣in is excess, and to be filled with the Spirit. Not to pollute our selves with dead works, not to come at a dead soul (as the words signifie, Numb. 6.6.) not to communicate with any how neer so ever unto us, in their dead works, to preserve and increase our holy thoughts. To stir up our selves in these times of distresse, to pray unto the Lord for our selves and our brethren. So shall the blessings of our God descend upon us, as they descended on the head of Jo∣seph, who was the Nazarite of his brethren.

Notes

• * 1.1

  SERM. VI.
• * 1.2

  Psal. 40.8.
• * 1.3

  2 Tim. 3.16. Psal. 94.12.
• * 1.4

  Iohn 5.17.21.
• * 1.5

  Gal. 4, 19.
• * 1.6

  Iohn 5.37.
• * 1.7

  Esay 8.16, 18 Gal. 3.24 Iohn 8.31. and 13.35. and 15.8.
• * 1.8

  Iohn 17.6.
• * 1.9

  Psal. 94.12.
• * 1.10

  Esay 30.21.
• * 1.11

  Rom. 9.23. 2 Cor. 3.17, 18.
• * 1.12

  Ephes. 5.27.3
• * 1.13

  Hebr. 6.2. Esther 2.5.
• * 1.14

  Genesis. Chap. 25. Ver. 27.
• * 1.15

  2 Cor. 1.12. Prov 8.5 and 9.13
• * 1.16

  Psal. 104.35. with 37.37.
• * 1.17

  Ezech. 22.15 2 Cor. 7.1.
• * 1.18

  1 Cor. 13. Psal. 101.2.
• * 1.19

  Exod. 23.16, 17.
• * 1.20

  Phil. 4.4.
• * 1.21

  Gen. 27. Ver. 34.38.
• * 1.22

  Gen. 27. Ver. 38.
• * 1.23

  Gen. 27. Ver. 39.
• * 1.24

  Genesis. Chap. 28. Ver. 3.
• * 1.25

  Gen. 28. Ver. 19.
• * 1.26

  Gen. 33. Ver. 9.
• * 1.27

  Gen. 33. Verse 11.
• * 1.28

  Gen. 35. Ver. 2, 3.
• * 1.29

  Gen. 36. Ver. 6.
• * 1.30

  Gen. 37. Ver. 35.
• * 1.31

  Gen. 38. Ver. 18.
• * 1.32

  Gen. 39. Ver. 4.
• * 1.33

  Num. 8.24, 25, 26.
• * 1.34

  Exod. 38.8. 1 Sam. 2.
• * 1.35

  Ezech 44.15, 16.
• * 1.36

  Gen. 49. Ver. 26.
• * 1.37

  1 Pet. 4.4.