A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. XV. The History and Mystery of Jacob and Joseph Intermingled unto both their Deaths.

HAving handled the History of Jacob's sixth Cross, to wit, the supposed Death of his Jewel Joseph, under which he long mourned (even Twenty three years) Gen. 37.34. but at last was comforted with that joyful News, [Joseph is yet alive,] Gen. 45.26. he is Lord of the Land of Egypt, and he hath sent for us all to dwell with him: Though these glad Tidings at first seem'd absurd and incredible to Jacob (for those Men had crack'd their credit with their Father in telling him a Tale, when they could first cause his woe, and then come to comfort him, Gen. 37.32, 35. and therefore now were hardly believed) His Heart fainted, for his believed them not, his fear prevailing over his hope in the Conflict, put him into a swooning or fainting Fitt, yet when he saw the Wag∣gons, &c. ver. 27. his Spirit revived, Septuag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Fire stirred up that lay bu∣ried under Ashes, such assurance have deeds above words, his Sons stifly affirm it for Truth (their Brother Benjamin also Attesting it with them) and they likewise confirm it, by produ∣cing before his Eyes, the change of Raiment (or Rich Robes) Joseph had given them. Ben∣jamin shews him, the three hundred Shekels, and five costly Suits bestow'd by his Brother upon him, above all, they all set before him the ten He Asses, loaded with the precious things of Egypt, as well as the ten She-Asses carrying Corn and Bread, &c. for himself by the way; and lastly, the Waggons and Royal Chariots (relating withal, all they had seen and heard) were the undeniable demonstrations: Then his Spirit return'd to his Heart after a sad Recoil, and he recovers out of his sudden Consternation, being cheered up with a belief of all, Gen. 47.19, 22, 23, 26, 27, 28. Hereupon, as strangely transported, he cryeth, [It is enough] leaping levalto's, (as it were) he rejoiced more for his Son Joseph's Life; than for his Lord∣ship.

☞ Thus Jacob's twenty three years sorrow, and that for a matter which was only suspected, not real, (for all this time Joseph was Alive, ever and anon in great Favour, while his Fa∣ther sorrow'd for him as if Dead) God graciously converted into great joy: He then was no Stoick as one without passions: His belief rais'd him up, as his unbelief cast him down, Rom. 5.1, 4. and thus also we Childishly torment our selves with our oft conceited and groundless fears (as he did) fear hath torment, 1 John 4.18. setting the Soul (as it were) upon the Rack, and rendring it restless, but Faith worketh Hope, Peace and Joy, Rom. 15.13. filling the Soul with a contentful Complacency and Acquiescency.

No sooner had he well digested this fear, but another fear comes upon him, to wit, Jacob's seventh Cross (to make up his calamities into the perfect Sabbatical number of seven) his fear to go down to Egypt, though it was to see his Jewel Joseph there, and his own late resolve so to do. This grand Doubt lay first about his Warrant for his Peregrination or Journey to Egypt, when this was removed, he trusts God for his welcome thither, and welfare there. Such fears did fall upon him, that in his consulting with God about it, God gave him this answer, [Fear not to go down to Egypt,] Gen. 46.1, 2, 3, 4. though he had good grounds of hope, as to his prospect of present Providences in Humane Matters. For,

1. He was now forced out of Canaan by that Famine which God had call'd for, Psal. 105.16. so his Call from that place seem'd clear to him.

2. He understood that there was Corn no where but in Egypt, hereupon he saith to his Sons, VVhy gaze ye one upon another, as at your Wits end? we must have Corn from thence, or we cannot live, we must certainly die, Gen. 42.1.2. Therefore his call to that place seemed clear also.

3. He had likewise the Royal invitation of Pharaoh thither, and all accommodations for ease and honour as well as for subsistency in his undertaking the Journey.

4. He had as joyful (as well as lawful) an Errand as ever Mortal Man had, to see his own best-beloved Joseph, whom he had not seen for twenty three years, but thought verily he had been buried so long ago in the Bellies of some Brute Beasts that had devoured him.

5. The Lord of the Land was his Jewel Joseph, who had sent for him also by Royal Au∣thority, and sent both such Waggons and such Provisions, not only of common but of precious

things, as made him, his Sons, their Wives and Children all willing and desirous to take this tedious Journey.

Remark first, The common course of Divine Providence in Humane Affairs is, That Pa∣rents do provide for their Children, not Children for Parents, 2 Cor. 12.14. 'Tis their Duty to lay up Portions and Provisions for their Posterity: But here it was just contrary, the Son was the Storer, and the Father was the Starved: Gods ways are not as Mans; had Man been Gods Counsellor, he would have counsell'd thus; Seeing Canaan is promis'd to Abraham's Off-spring, Let Jacob lay up Provision in his own Land, and let Joseph be Famish'd out of Egypt, and forced Home to his Fathers House, and so possess the Land of Promise: No, saith the most wise God, it shall be thus, Jacob the Father must be Starved in that Land of Promise which flows with Milk and Honey, and Joseph the Son must be the Storer in Egypt, that Cursed Countrey of Cham, as David calls it, Psal. 105.23, 27. and 78.51. and though this seem absurd to Humane Apprehensions, and apparently repugnant to my Express Promise, yet Jacob must leave his Land of Canaan (wherein he had seated himself, as now a Possessor of my Promise so oft renewed) and must go down into a strange Countrey, there to be a poor Pilgrim again. Still my Promise (which though Sealed is not Dated) shall in no wise be disannulled, but shall in due time have its full Accomplishment. God loves to go a way of his own, sometimes he fetches a Compass (as before) and goeth about and about, while he go∣eth about to fulfil his word. Hereupon David declareth expresly, how God sent a Famine (as all publick calamities are of his sending for punishing the wicked, and for proving the godly,) Psal. 105.16. which was the chief cause and first occasion of Israel's going down into Egypt, ver. 23. Therein the Divine Decree began to work (concerning Israel's Sojourning and Suf∣fering hardship in Egypt) by a wonderful Providence: There was a sore Famine at the same time both in Canaan and in Egypt (by Gods shutting up his Hand of Bounty, and with∣holding his Blessing whereby their Staff they lean'd upon was broken) this God concealeth from the Father (though a Prophet) before he sent it, and therefore Jacob made no Provision before-hand, though he then lived in the Glory of all Lands, Ezek. 20.6. for Fatness and Fruitfulness; insomuch that when his Father Isaac Sowed in that Land (which he only Hired then for his use) and that in a time of Famine too, he had an hundred sold increase (which is the very utmost that our Lord mentions, Mat. 13.23. in the Parable of the Sower, Gen. 26.12. yet his Son Jacob meets at this time with no such overflowing measures, so his Stores were soon Exhausted when the starving Famine falls upon his Family: But God reveal∣eth this approaching Judgment to Jacob's Son, Joseph (a Prophet also) seven years before it came, hereupon he laid up Stores in abundance in Egypt: Jacob the Father is Famish'd at Home, while Jos••ph the Son is Fed to the full Abroad: The emptiness of Jacob's Barns drives him out of Canaan, and the fulness of Joseph's Garners draws him down to Egypt.

Remark the second, Oh that Christs fulness may incite and intice us, as Merchants to the Indies, &c. full of Spices, Pearls and precious Commodities, as Bees to pleasant Meadows full of fragrant Flowers, affording sweet Thyme to that laborious little Insect; as the Queen of Sheba to Solomon, full of Wisdom to satisfie her Soul in all her Abstruse Questions; and as Ja∣cob and all his Family to Joseph in Egypt, where he had fulness of Corn for them all in that ex∣tream Famine, which they (the blessed Church) smarted under, as well as their Neigh∣bours, the Cursed Canaanites; so had Abraham and his Family, and so had Isaac and his Fa∣mily done before, Gen. 12.10. and 26.1. Saints have their share in common Calamities, both the good Figs and the bad were carried Captive, Jer. 24.1, 3, 5, 8. The sharp Sickle cuts down the Corn and the Weeds both together at the Harvest; so that fulness both of A∣bundance and of Redundance, which (it hath pleased the Father, Col. 1.19.) doth dwell in our Joseph, in our Jesus, should be a strong Charm, and an irrestistible Invitation to draw us effectually to him (seeing he is Anointed with the Oil of gladness, not only above, but also for his Fellows, Heb. 1.9.) then should we return (as Jacob's Sons with Sacks full of Corn) with Hearts full fraught with the Rich Treasures of Grace and Truth, John 1.16. Did they go (as Austin saith) three hundred Miles to get Food of Joseph for their Bodies, and shall we think much to stir a few steps (in this City, say it be a few Miles in the Countrey) to get Food for our Souls? Oh how should poor empty Creatures press toward a full Christ for a sea∣sonable and a satisfactory Supply! Alas we are made all up of meer wants, and he is all fulness to make up our wants! We should press towards this precious prize, Phil. 3.14. especially if a Famine of the Word fall upon us, as is threatned, Amos 8.11, 12. which God may justly call for, Psal. 105.16. for our loathing of the Heavenly Manna, and accounting light of it, Numb. 11.6. and 21.5. Mat. 22.5. Lightly come by, is but lightly set by: Citò parta vilescunt: Alas!

1. How have we like wanton Children, play'd the wantons with wholesom Food, we have wasted it, instead of supplying our wants with it: Many Stomachs have been so Nice and

Squeasie, that they have even nauseated the Bread of Life, their Palates have been too dainty and delicate, too critical and curious to find the Genuine flavour and savour of Angels Food; plain Preaching hath been plainly puff'd at and disrelished.

2. And like froward Children, how have we quarrell'd about the Cup, till we have al∣most spilt all the Wine? 'Tis but a Righteous thing with the most Righteous God (who doth always right, Gen. 18.25.) to teach us more Wisdom than either to quarrel or be wanton. He may take all away, saying, [I will not feed you, Zech. 11.9. that we may better know the worth of those Blessings by the want of them: Thus hath He dealt with the seven Churches of Asia of old: Thus with Bohemia, the Palatinate, and many other parts of Germany, &c. of late, and thus with that large Region of Nubia in Africk, which had (as 'tis thought) professed the Christian Faith, from the very time of the Apostles, but now hath embraced Mahometism, their Candlestick is removed, Rev. 2.5. This brings in the third Re∣mark.

3. Oh that we ••••y not be like the Murmurers in the Wilderness, crying out [our Soul loatheth this Light Bread] Numb. 21.5. or like those other people, whose Sins of formality, Indifferency, and Supine Security were the great snuffs that dimm'd their Light, and at last put it out: As loathing of Meat, and difficulty of Breathing are two sure signs of a Sick, and shrewd Symptoms of a dying Body, so are carelesness of Hearing and coldness of Praying, (both these Duties becoming irksome, and if not disused, yet done without delight) certain Signs and Symptoms of a Sick and Dying Soul, whether the Soul be consider'd as relating to Christians, in particular, or to the Church in General: A disrelishing of Duty ushers in a disuse and discontinuance of it, and the Father will not feed such froward and wanton Chil∣dren: That Vineyard which brings nothing but Wild and Sour Grapes, Wild Notions, a Sour Spirit against each other) the Vine-Dresser, will lay desolate, Isa. 5.1, 2, 5, 6. it brings forth nothing but stinking stuff, (as the Hebrew word signifies) that was nought and noi∣som Grapes of Sodom, and Clusters of Gomorrah, Deut. 32.32, 33. their wicked Natures produce wicked Works, behold here are nothing visible but works of the Flesh, Instead of Fruits of the Spirit, Gal. 5.19, 22. therefore (saith God) [I will lay it waste] utterly ruine it, and root it up, and never save them for a sinning stock any longer, thus Gods old house of the Jewish Church was left desolate, Mat. 23.38. first by the Babylonians before Christ, and then by the Romans after him, by whom God, taking away the Gospel from Jerusalem, brought Desolation not only upon his own House (the Temple) but upon their Dwelling Houses also: Thus Gods later House, of the Christian Church (planted at Rome, &c. by the Apostles) was laid Desolate also, for when Religion did degenerate from its primitive power and purity, was become Barren, being all moss-be grown, with Formality, and made in time not only a matter of Form, but of Scorn also, about the Sixth Century, the Saracens in the East, and those Barbarous People (the Goths and Vandals) in the West broke in: and bore down all before them: Thus also, we may well expect the removal of our Candlestick, a Treading down of our Vineyard, and utter Desolation: The like Sins bring the like Judgments: God may call for a Famine, &c. If we will not hear his Word, we may hear his Rod, Mic. 6.9. yea and feel his Sword too. Elisha hath his Sword as well as Hazael and Jehu, 1 King 19.17. though of another nature, to wit, his Threatnings and Imprecations, all which were infalli∣bly accomplished, such as stand it out against the power of two Kings, shall yet fall by the Hand and Power of Prayer, and when ever our Elisha's unsheath and brandish their Sword of the Spirit which is the Word of God, Eph. 6.17. 'tis a fair warning that the Sword of Jehu and of Hazael are at Hand, see Hos. 6.5. and Jer. 1.10. all these aforesaid, are for our ex∣amples, 1 Cor. 10.6. and for our Caution and Admonition, v. 11. God Hangs up (as it were) some in Gibbets for publick patterns of Divine Justice: Alterius perditio nostra fiat cau∣tio. The Torture of others should be a Terror to us: Lege Historiam, nè fias Historia: wor∣thily are they made Examples, who will take none.

Foelix quem faciunt aliena pericula cautum.

To take warning effectually, at the Destruction of Wicked Men for their wickedness is a right and the best washing of our feet in the Blood of the wicked, Psal. 52.6. with 58.10. the Righteous seeing the Ruine of the Irreligious, are made themselves the more Religious thereby: The Perdition of the one is for caution to the other, and not to take warning, is a sure presage, as well as a just Merit, and desert of utter Destruction, which, if we Repent not, will be our Portion; our Candlestick, our God and his Gospel will make a removal from us and then wo unto us, Hos. 9.12. this may be as surely foreseen and foretold, as if Letters had been sent from Heaven to such a purpose as were sent to the seven Churches of Asia.

The Fourth Remark is, Though Jacob had a well grounded Faith, and good cause to Hope well both of his Warrant for his Journey into Egypt, of his welcom thither, and of his welfare there; yet some strong pang of fear did possess him in his passage from Hebron. Had not his Faith been below his Fear, and had not his Fear got above his Faith, God had not said to him at Beersheba (where he pray'd for a prosperous Journey) those chearing up words [Fear not to go down to Egypt] Gen▪ 46.1, 2, 3. Jacob might justly see sufficient cause of Fear, upon sundry Accounts. As,

1. His Father had been forbid to go thither in the like occasion of Famine, Gen. 26.2.

2. The very Journey might seem too far for him, now become so frail and feeble through old Age, he might fear to die by the way.

3. In going to Egypt he feared to seem a forsaker of the Land of Promise, which was the Pledge of the Heavenly Canaan.

4 He feared, that coming into that Impious and Idolatrous Country, his Righteous Soul would be vexed with their unrighteous Conversation, (as Lot had been i•• Sodom, 2 Pet. 2.7.) and with their Idolatry also; for about this time began their worshipping of a Pide Bull or Cow (named Apis) from whence the Israelites learnt to worship a Calf, Augustine de Civit. Dei, lib. 18. cap. 4.

5. He might justly fear likewise, the Debauching of his Posterity, by the Pleasures and Treasures of Egypt, Hebr. 11.26. wherewith they being bewitched in that pleasant and plen∣tiful Land, might not only become Dissolute and Sensual in life, but also lay aside all Thoughts of returning to Canaan.

6. Jacob might lastly fear, not only the corrupting of his Family both in Worship and Manners, but also their Slavery in that Country, which was foretold by God to Abraham, Gen. 15.13. and so, his going now thither, seem'd to hasten that Misery upon them, which would of it self come soon enough, without his going down to fetch it.

These and the like might be the many Grounds of Jacob's Fears, as on the one hand he admits not of that fond Stoical Apathy (which is no better than a stupid blockishness;) so on the other hand, his ordinary Faith might be run down by an extraordinary Fear, through those carnal Reasonings of a wicked Heart, that (through Satan's Suggestions) pored too much downward upon the rushing and roaring Streams which ran so swiftly under him and his, un∣til he was help'd to look upward at his God, and the God of his Fathers, who had hitherto kept touch with them in his Promise by the Almighty hand of his Power and Providence, &c. whatever Jacob's Fears were, he took the right Method to get rid of them: He prays down his Fears, and prays up his Faith; The very Heathens will not dare to take a Journey, with∣out first offering Sacrifice; much less ought Christians, whose Father Jacob did not dare to neglect it. He consults with God, as David did after, saying, Shew me the way I should choose, that my Soul may dwell at ease, Psal. 25.12, 13. and 32.8. and the Prayer-Hearing God gives him an Answer of Peace, Gen. 41.16. and sweetly counter-comforts him against those his Fears aforementioned: As,

1. The same God who forbad his Father to go down, bids him (the Son) not Fear to go down.

2. As to all those Mischiefs of Soul and Body to thy self and to thine, thou fearest (may be met with in Egypt) fear them not, for I will go down with thee, &c. v. 3, 4. thou shalt have me thy Antidote against all those Evils.

3. Neither shalt thou die by the way, &c. but thy Son Joseph shall close up thy eyes when thou diest.

4. Whereas thou art afraid that the Egyptian Servitude shall suppress thy Offspring: I will there make of thee a great Nation, &c. This made him couragious.

Inference hence is, First, Oh happy and thrice happy are the Children of Jacob, (the close walking Christians) who (with their Father Jacob) have God saying to them [I will go with you] both in all your Journeys by Land, and in all your Voyages by Sea: and not only so, but also [I will go down with you] into your Graves, and [I will surely bring you back again from thence] This is as good Security as can be to God's Servants, both while they live, and when they die. For,

1. While they live, God is their good and their comfortable Companion, their Convoy by Sea, and their Conduct by Land: If Caesar's Barge-man could be comforted with Caesar's words in a Storm [Quid Times, Caesarem vehis, & ejus Fortunam] Be not too timorous in this terrible Tempest, but chear up, thou carries Caesar, so cannot miscarry: A child of light walking in darkness need fear nothing, while his Heavenly Father holds him fast by the hand, Psal 23.4. and 138.7. Isa. 50.10.

2. When they Die, and go down to the Grave, (as Jacob did go down to Egypt) God so saith to them, as he said to him; Fear not to enter into that Sleeping-place of the Sepulchre, I will surely awake you again, and bring you back from the Jaws of a Temporal Death, to the Joys of an Eternal Life, and your frail Bodies, that now Death and Grave do swal∣low up, shall certainly rise again, and by their very rotting shall be the more refined at the grand Resurrection, 1 Cor. 15.36, 42, 43, 44, &c.

The Second Inference is, God comes usually to his Servants, as he came here to his Servant Jacob, while he was in suspense, and did hang betwixt Hope and Fear: God loves to perfect his strength in our weakness, 2 Cor. 12.9. The Heart of Man is not in a capable case for re∣ceiving Divine Promises till it be first freed from false Fears: Therefore God came to com∣fort Abraham with [Fear not] before he gave him the Promise, Gen. 15.1. so his Grandson (Jacob) had the same Cordial [Fear not] before the promise both of his own personal safety, and of his numberless Posterity: Had God given Jacob only that General Promise [I will be with thee] It indeed had been enough (had he said no more) for a sufficient Security against all his particular Doubts and Fears, yet out of his super-abundant Bounty, he gives a distinct Answer, and what might be satisfactory in every particular, saying (in effect) to him,

1. I Approve of thy Enterprise, my Command is thy Warrant, I will make thy Journey Prosperous, according to thy Prayer.

2. Thy change of place, shall neither change my Promise to thee, nor thy Company with me; I am not chained to one place, but am present in every place, not tied to Canaan, but will be with thee in Egypt.

3. Though thou for a time forsake the Land of Promise, yet thither will I again bring thee, when Dead, and thy Posterity while living, for whom thy Body (Buried there) shall take and keep Possession till their Return, so that this Promise contains the History of many (yea, more than two hundred) years.

4. And thy Jewel Joseph (whom thou thought was lost) hath been but lent to the Lord, who will return him (whom now thou so much longest to see) with Advantage; he was lost a Slave, but shall he found a Lord, yea, a Lord of Lords, and of the whole Land.

5. Yea, thy Joseph (whom thou gave up for Dead) shall close up thy Eyes when thou diest, wherein God promised him both a quiet Life, and a comfortable Death in Egypt, his dear Joseph (being present with him) should have the Honour (above all his Sons) to do that last Office of Love, of putting his hand upon his Fathers Eyes (which were lift up wide open to∣ward Heaven when he died, having Hope in his Death, Prov. 14.32.) to shut them up, which shall shortly be opened again to see God in the Flesh, Job 19.26. By all these particu∣lars, God assured Jacob (and so he doth no less to us the Children of Jacob) that there is a Pa∣ternal Providence, of God always attending upon him and all his, whom he will never fail, nor forsake, Josh. 1.5. and Hebr. 13.5. the particular Promise to Joshua is generally applied by the Apostle to all Believers; Blessed shalt thou be in thy going out, and Blessed in thy coming in, Deut. 28.6. I will carry thee down, and I will bring thee up, (saith God to Jacob) thou shalt not want my presence, at no time, and in no place; Semel Electus, semper Dilectus, saith Austin, which is well Englished whom God once loveth, he ever loveth, even to the end, Joh. 13.1. This Blessed Patriarch, having now this Double Compellation, [Jacob, Jacob] and this Treble, yea, Quadruple Consolation from Heaven, his Heart was much eased of his Fears, his Spirit lightned from his Doubts, his Faith now got above his Fear by the help of this Heavenly Vi∣sion, [that he Rose up from Beershebah] v. 5. The word [Rose up] hath an Emphatical sense, signifying [Alacrity] Importing, that his Faith was now confirmed, his Joints were Oiled, and his Legs made nimbler by this Oracle of God (as it had been with him by his Vision at Bethel, Gen. 28.12.) so that he doth now (as he did then, Gen. 29.1.) Hebr. even lift up his feet, went lustily on his way as fast and as far as his Legs would carry him. He did so from Bethel, though now he had Pharaoh's Royal Chariot to rest his old Legs in; He goes cheerfully end ways to Egypt, when his Encouragements outweigh'd his Discouragements as in David when distressed, 1 Sam. 30.6. taking along with him his Cattle and Goods, v. 6. though Pharaoh had (in a Court Complement) forbad it, Gen. 45.20. yet this prudent Patriarch would not go down like a Beggar (by carelesly casting away his All in this transport of Joy, as 2 Sam. 19.30) and so to become a Trencher-fly to others: He had learnt that Lesson, 'tis better to trust in the Lord (in the lawful use of means subservient to Providence) than to put Confidence in any man (though his own Son) or in the greatest of Men, who are Princes, as Pharaoh, Psal. 118.8, 9. who oft proved but a lye, Psal. 62.9. They may die, or their love may die, and they (themselves) may live: He had learnt that also [why should we be charge∣able to thee, my Son, 2 Sam. 13.25. Therefore he carries what Provision he had with him and his Family, consisting of Sixty six Souls, v. 26. went along with him, to which, if Jacob,

Joseph, and his two Sons (Manasseh and Ephraim be added, they make up the Number of Seventy, v. 27. though they are reckon'd (by following the Septuagint then most in use) to be five more, Act. 7.14. Suppose so; yet even that is but a small Number to descend from Abraham in 215 years time after the Promise of multiplying his Seed, as the Stars, &c.

The Fifth Remark is, Moses mentions this small number that went down with Jacob thus industriously, not only for distinguishing the Twelve Tribes, nor to shew out of what Fami∣ly Christ should descend, naming Perez and Hezron, which are named in Christ's Genealogy, Matth. 1.3. and Luk 3.33. but the principal Reason is, that this inconsiderable Number at Israel's going into Egypt, might the more magnifie the Mercy, Truth, and Power of God in multiplying these few into an Innumerable Number in Egypt, so that these Seventy Souls were become Six hundred Thousand, besides old People, Women, and Children in 215 years more, when Israel came out of Egypt. This could not without a Divine Miracle, and a sig∣nal singular Blessing of Heaven, be accomplish'd upon Earth: All which do shew,

1. That the Promise of God must not be over-hastily expected in its Performance. God gave Abraham his Promise, of making him a great Nation, &c. Gen. 12.2, 3. yet two Hun∣dred and fifteen years after that, his Offspring were increased to no more than to seventy Souls. God had signified to him, that his Seed should be evil intreated four hundred years, Gen. 15.13. which must begin when Ishmael mock'd Isaac, he being the Son of Hagar the Egyptian, Gen. 21.9. Gal. 4.29. This Persection happen'd Thirty years after that first Promise, Gen. 12.2, 3. which Promise was Four hundred and thirty years before the Law, Gal. 3.17. and Four hundred and thirty years after that Promise, came Israel out of Egypt, Exod. 12.40. when Jac••b came down into Egypt, he was 130 years old, and then the just half of the 430 years (betwixt the Promise to Abraham, and Israel's Deliverance out of Bondage) to wit, the 215 years were exactly expired: This half is thus reckon'd by parcels, 'twas 25 years after Abraham was come into the Land before he had Isaac, 'twas 60 years more before Isaac had Jacob, and 'twas 130 years more (which was the Age and Time of Jacob's com∣ing to Joseph, All which amounts to 215; yet all this long Period, God's Promise lay Dor∣mant as to its Performance, the Number of Stars and Sands promised was circled in only 70 Souls.

Thus that Promise (which was the first in the World) of the Womans seed breaking the Serpents head, had not its Accomplishment till Shilo came, which was about Four thousand years after the making of that Promise to Adam: Thus that Promise to Ahaz [that a Virgin should conceive a Son.] Isa. 7.14. yet neither he, nor his saw its Performance: Thus also Daniel's 70 weeks or 490 years, had a long Commencement after Daniel's Day, before the Messiah came to take away Transgression, &c. Thus Abraham's 430 years was a long Parenthe∣sis betwixt the Promise and the Performance, of God's giving him that Land: yea, we must reckon 40 years move to the 430, (for so long Abraham's Seed wander'd in the Wilderness before they came to possess the Land of Promise: and indeed the Performance of that Pro∣mise, of all Nations to be blessed in Abraham's Seed, was much longer after that, even not till Christ came, The Oath which he sware to our father Abraham, Luk. 1.73.

Note, 2. God's Church is oft reduced into a narrow compass, and small number, as here into 70 Souls, unable to subsist among the 70 Nations (which Apostatiz'd at the building of Ba∣bel) yet God the Churches Rock protects her from their Malice, Psal. 105.12, 13, 14, 15. and raised her up from this small Foundation, to a Prodigious Multiplication, v. 26. and that, all the Time under the Cross, in despite of all the Powers of Egypt engaged against them: the more molested, they the more multiplied.

Having handl'd Jacob's peregrination into Egypt, the next Remark is, his commoration in Egypt, wherein two things are considerable;

• 1. His Honourable welcome thither; And,
• 2. His comfortable welfare there. First of the first.

1. Jacob had not only a common welcome, but an honourable one: When he had quell'd and kill'd his fears (for he first fear'd to go, till God promis'd him his presence and protecti∣on) by the power and force of his Faith, Gen. 46.3, 4, 5. He came down thither com∣fortably, committing his All to a faithful Creator, whom he found far better to him than his own fears, who gave him not only a welcome thither, but also a welfare there; for Jacob's best and happiest days were those he spent in Egypt with his Jewel Joseph, Lord of the Land; 'twas for Joseph's sake, that Jacob and his Family had their welcome to Egypt, and welfare in it; so 'tis for Jesus sake, that we have both these, both in the Kingdom of Grace and in that of Glory. That Jacob might have his welcome thither, he sent Judah as his Praecursor or Har∣binger, being a Man of more excellent Parts, and of greatest Authority among his Sons, both wise and well-spoken, as appears by that exquisite Oration he made to Joseph, Gen. 44.18.

to the 34. wherein he prefers his F••thers Life before his own Liberty, he could not live to see Jacob die. Him he sent to give Joseph notice that his Father Was at hand, Gen. 46.28. Thus this good Man guided his matters with discretion, Psal. 112.5. in sending this Son Ju∣dah as his Messenger, who did not only excel all his other Sons in Prudence and Power, but al∣so was most acceptable to his Father (in becoming surety for Benjamin his Brother, wherein he was a Type of Christ (descending from him) who is our surety, Heb. 7.22. Gen. 43.9. yea, and he was most acceptable to his Brother Joseph too, for his Cogent Arguments where∣with he overcame his Bloody-minded Brethren to save Joseph from perishing in the Pit, Gen. 37.26, &c. Thus Jesus (of the Tribe of Judah) delivers us out of the Pit, Zech. 9.11.

☞ Behold here the Prudence and Providence of this pious Patriarch, thus to prepare his way for his welcom, lest the Inhabitants should make an Insurrection against him, when they saw him (a meer Stranger) intrude as an under settle and an Interloper among them to eat the Bread (whereof they then had too little for themselves) out of their Mouths with his seventy Souls, besides his great Train of all sorts of Cattel. This admonishes us to do nothing unadvisedly, lest our rashness work our Ruth and ruin; give no offence carelesly, take no offence causlesly: As Jacob would not trouble any, so he prudently prevents his being troubl'd by any: Joseph, (hearing by Judah that Jacob was got to the Borders of Egypt) goes forth to give him his welcom, and Oh what a joyful meeting was this of Father and Son, who had not seen one another in long twenty three years: How joyful this was to Jacob appeareth,

1. In his falling upon the Neck of Joseph, and weeping over him with Tears of exceeding great joy. Oh how joyful will be the meeting of Saints in Heaven! As Jacob might here say to Joseph, Oh my dear Child, where hast thou been all this while? I thought thou had been dead: Thus the Father said to his penitent Prodigal with exceeding joy, [Thou wast dead, but now alive, thou wast lost, but art found, Luke 15.20.32 and thus Christ shall say, [Come ye blessed of my Father, Mat. 25.34.] as if he said, My dear Children, where have ye been all this time? John 17.24. 'Tis his joy to have them with him, &c. He will have all his redeemed with him, he doth not so much pray it, as say it with Authority, he says, [I will] have it so; he says it, as one in joint-commission with God, I will have mine with me, I have merited it for them, and I cannot account my self happy enough without them, Eph. 1.22, 23. Thus Joseph will have (as Pharaoh's Vice-Roy) all him Fathers Family with him, that where he was (in Pomp, Peace and Plenty) there they might be also: And thus Jesus (our Brother) will have all his Brethren with him, it was part of his joy on Earth (while he was below) to have them about him, Mat. 28.10. Go tell my Brethren, they must meet me in Galilee, &c. Mark 16.7. how much more to have them with him in Heaven; the Head will draw up all the Members (not leaving so much as a little Toe here below) into the Fathers Bosom. This meeting of Head and Members one with another shall be a more joyful meeting, than that of Jacob and Joseph, &c. or of the two Cousins Mary and Elizabeth, the presence of Christ, though but then in the Womb, made John [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to skip and spring more like a suck∣ling at the Breast than an Embrio in the Womb, and [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to Dance a Galliard (as the two Greek words import) Luke 1.44, 46. leaping levalto's for the Saviours coming; what shall the presence of our Joseph or Jesus do in the Joys of Heaven? If that joy of Jacob and Joseph's meeting cannot be conceived, much more incomprehensible is the joy of our meeting our Lord in the Air, 1 Thes. 4.17. (as Jacob's Family met Joseph in Goshen, Gen. 46.29.) Sermo non valet exprimere, experimento opus est. 'Tis fitter to be believed, than possible to be discoursed, yea, 'tis impossible to be discovered, 1 Cor. 2.9. we may as soon compass Heaven with a Span, or contain the Ocean in a Nut-shell.

The second evidence of Jacob's joyfulness at this meeting of Joseph, was, his saying, Now let me die, &c. Gen. 46.30. Jacob could hardly hear the News of Joseph and live. His Heart fainted, when he heard, that Joseph was yet Alive, Gen. 45.26. but when once he saw him, now (saith he) let me die: He had said before upon the Tidings of Joseph's life. ['Tis enough Joseph is yet alive, I will go down to see him before I die] Gen. 45.28. He had almost pined away in a lingring Desire of his Son Joseph long 23 years; and hearing he was living, when he thought him all that time Dead, then he cryeth [it is enough] I have enough of Content and enough of life, may I be but so happy, as to see him once before I die. And now having ob∣tained that Desireable and Delightful fight of his supposed lost Son; He calmly composeth himself to a willingness to die: Saying, I have lived enough, I have my life, (for his life was bound up in the life of the Lad) I have longed enough, I have my love (for he loved him above all his Sons) I have sorrow'd enough, I have my joy, and I have seen enough, in seeing him whom my Soul desired to see. The sight and embracement of Joseph was to Jacob so transport∣ing, as was that of the Blessed Babe Jesus at Bethlehem to good old Simeon, who Sung his Soul

(as it were) out of his Body, when he had laid Christ in his Heart as well as lapt him in his Arms, singing, I fear no Sin, I dread no Death, sweet Babe of Bethlehem, let this Song serve for a Lullaby to thee, and for a Funeral to me, Oh sleep thou in my bosom, and let me sleep in thy Peace, Luk. 2.29, 30. Thus Jacob in his embracing of Joseph, was under the like Rap∣tures rejoycing more for Joseph's life (he had from him, his Father) than for his Honour he deriv'd from Pharaoh.

Thus, as Jacob was welcom, First, to Joseph; So Secondly, was he welcom to Pharaoh for Joseph's sake: That it might be so, Joseph putteth forth his great Prudence, Piety and Humi∣lity in many particulars; As,

1. He at this merry Meeting instructs his Brethren (unacquainted with Courtship, being wholly Educated in Countrey Affairs) how they might comport themselves before the King and his Courtiers, when he presented them to him, for he brought his Brethren to Pharaoh before he brought his Father, Gen. 46.31, 32, 33. with 47.2, 7. wisely supposing, that the King would desire to see these same new strange Guests, his highly honoured Joseph's Re∣lations.

2. He foresaw his next work (after meeting his Father and his Family) was, that he might now procure a commodious place of Residence for them, which Pharaoh had promis'd in the general, [Ye shall eat of the fat of the Land,] Gen. 45.18, 20, Now he would have that Royal general Promise confirmed to that particular place of Goshen in their Presence and Audience.

3. Though Joseph had this frank Offer of Pharaoh, was his great Favourite and Vice-Roy, yea, and had Invited his Father with a promise to nourish him and his Family, particularly in Goshen, Gen. 45.10, 11. all the five following years of the sore Famine, yet will Joseph do nothing for his Friends (notwithstanding his Princely Power) to fix them in that Fertile Countrey without the Kings Privity and Approbation.

4. As Joseph promis'd Goshen to Jacob either out of Conference he had with Pharaoh con∣cerning it, or out of confidence of his Royal Assent whenever the motion was made to him, as it was, Gen. 47.4, 6. So for his actual performing of that Promise; he effectually obtains the Kings Grant and Royal Licence, whereby he prudently prevented the Arrows of those Arch-Archers (afore-mentioned) the envious Courtiers, who were never wanting to wait for his halting, and would have shot sore at him for abusing his Authority, well-knowing that envy attends upon Honour, and always aims at the highest. The tallest Trees are weakest at the Tops: His Providence in avoiding that offence (had he acted by his single Principality) was as a Back of Steel to make his Bow abide in strength.

5. His marvellous W sdom and pious Modesty appear in this also, that he did not send any of those Courtiers that attended him in his Riding to meet his Father in Princely Equipage with his Charet and much attendance, Gen. 46.29. but as he humbled himself to his Father and his Family, jumping out of his Charet (as the Rabby's relate) and casting away his Princely Bonnet, and other Ornaments of Honour, (that they might the better discern him) and falls down before his Father in all Filial Subjection and Reverence, wherein he was not to act the part of a potent Prince, but of a dutiful and submissive Son; so here he humbles himself to be∣come their Messenger (himself) to Pharaoh, saying, [I will go up and shew Pharaoh, &c.] Gen. 46.31. for none could expedite that Affair so well as himself, having the Kings Ear, and so high in his Favour, that Pharaoh could deny him nothing he requested: This teach∣eth, that what we can (and ought to) do our selves, and that best of all with our own Hands, we may not commit it to be done by other Hands, as is the custom of careless and slothful ones; Non-residents carry on their cure of Souls by their Curates or Journey-men.

6. Joseph (though a Prince) was not ashamed to own his own Kindred, though their Trade was mean and despicable, especially in the Opinion of the Egyptians; for he did not on∣ly vouchsafe to meet them in their way, but also,

1. To present some of his Brethren (poor Shepherds) to the King, Gen. 47.2. who ask'd them, [What is your Occupation?] ver. 3. a meet question for a good Magistrate to ask; that they had one Pharaoh takes for granted; this prudent Prince suffer'd none of his Subjects to live idly without Employ: God made Leviathan to play in the Sea, Psal. 104.26. but none to do so on Earth: He that will not work, shall not eat, 2 Thes. 3.10. Paul condemns idle∣ness as a Capital Crime, to the pains of Death, yea, to one of the worst of Deaths, to die by Famine: 'Tis a Law laid upon all Mortals to sweat out a poor living by some lawful Labours, and to Earn what they eat by the Sweat either of the Brow or of the Brain, Gen. 3.19. yea, Paradise it self, which was Adam's Store-house, was his work-house also.. He must take pains, (though then without pain or weariness) as well as have the pleasures thereof, Gen. 2.15. such as do not serve God in an honest Calling, will soon (as all loose Persons do) List them∣selves

to serve the Devil: Joseph here had Instructed his Brethren to tell Pharaoh the Truth, and not to be ashamed of their Trades. Though Grasiers or Shepherds were abominable in Egypt, every lawful Calling hath its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Decorum, an Honour put upon it by God: 'Tis the unlawful only, that are shameful; A Gamester, a Cheater, a Kid-napper, an Usurer, &c. are asham'd to own themselves as such, when asked what their Occupations be; whereas the honest Scavenger, Chimney-sweeper, Tankard-bearer, &c. are ready to own themselves so; 'tis the Language of our Law, [To Bridewel with them,] that can give no true account of some just Employ.

2. Joseph likewise presented his Father (though a poor Aged Man) to Pharaoh, Gen. 47.7. He was not like those unnatural Children of our day, who think it a disgrace to ac∣knowledge their poor Parents: David did not so, who brought his Father and Mother to the King of Moab to keep them, (haply pleading that his Father Jesse's Grand-mother Ruth was a Moabitess,) 1 Sam. 22.3, 4. And Joseph did not so, who set his old Father before Pharaoh, who wondred at the whiteness of his Hoary Head. As the King, seeing Joseph's Brethren young Men, and fit for Labour, therefore asks them about their Occupations, and they answer, That they were not like Body-Lice, which live not by their own Sweat, but upon the Sweat of others, they lived by their own Labours, and not upon the Labours of others, so it was no Sin to succour them: So he, seeing Joseph's Father a very old Man, and past his Labour, asks him only of his Age, but nothing of his Occupation: Jacob was now an hun∣dred and thirty years old, just the half of the four hundred and thirty years, between the promise to Abraham, and the Delivery out of Egypt, to wit, two hundred and fifteen years were at this very time expired, as before: It was strange News in Egypt to see so old a Man as Jacob. Pharaoh design'd no more in his demand, [How old art thou?] Gen. 47.8. than what a blind Heathen could do, namely, to know his years, and the Age of his Life; yet God so disposeth of Jacob's answer, that an excellent Lecture is read to that Heathen King, ver. 9. How Heaven is Mans Home, this World is but as an Inn where Man Sojourns for a while, and wherein he (as a poor Pilgrim) is exposed to manifold evils, yea, and that through the former sins of the Sons of Men, Nature began to decay, and Mans Life grew shorter than formerly, insomuch that neither Jacob himself, nor any other Man now attained to the years of the Life of their Forefathers in the days of their Pilgrimage; for Jacob's Father Isaac lived to an hundred and eighty years of Age, Gen. 35.28. and his Grand-father Abra∣ham to one hundred seventy five, Gen. 25.7. whereas he himself was the•• but an hundred and thirty; and being so very old, he found his strength decay, therefore did he both before then, and after, make Death familiar to him at Bed and Board, learning to die daily, and often crying, [Let me die,] Gen. 45.28. and 46.30. and [lo I die,] Gen. 48.21. and 50.5. yet God was better to him than his expectations, for he lived seventeen years after his conference with Pharaoh, Gen. 37.28. dying at an hundred forty and seven years still short both of his Father and Grand-father, as before.

After these things were Transacted, Jacob and his Sons had Pharaoh's hearty welcom, as they had Joseph's before: They desired to live in the Land of Goshen, according to Joseph's Instructions; Not only because,

1. It was nearest to the Land of Canaan, so stood most commodious for their Return out of that Country to their own.

2. It was most fruitful, fattest, and fittest for feeding their Cattle; but also, because,

3. That they might dwell apart from the Egyptians, and so not be corrupted with their Idolatry: Josephus addeth, that Joseph would not have his Brethren dispersed among Egyp∣tians, for this would have divided them one from another; yet were there some Egyptians Inhabitants among the Israelites in Goshen, of whom they borrow'd Jewels at their Departure, Exod. 11.2. However, Pharaoh gave them his Royal Grant of Goshen, Gen. 47.4, 5, 6.11. at their Petition for Joseph's sake. Kind he was, and constant in his Respects to so good a Servant; It pleased Pharaoh well, only to hear of his Servants Brethren, Gen. 45.16. yea, and his Courtiers too, at least in counterfeit Kindness, they must love whom the King loves, they do but humour Pharaoh, while they honour Joseph: yea, so good-humour'd God made Pharaoh to Joseph, that he offer'd him to make such of his Brethren (as were Men of Activity) of Shepherds to become Courtiers, Gen. 47.6. but we find not that Joseph accepted of this Royal-offer, as being loth to adventure them among the Corruptions of the Court, though God had given him Grace to be as fresh Fish in a Salt Sea, and his bow abode in strength, &c. yet might he well Question, whether it would be so well with them, &c.

In all which Joseph resembles our sweet Jesus, who though a Lord, not only of one (as Joseph) but of all Lands, yea, of Heaven and Earth, yet is not ashamed to acknowledge the meanest of the Saints as his Brethren, Hebr. 2.11. He presents us to the Father in whom we

are accepted, Eph. 1.6. and provides a Goshen, a Land of light for us, Joh. 14.3. and instru∣cting us how to comport our selves before his Father, &c.

Having seen Jacob's welcom to Egypt, now his welfare in it is next to be considered: as the first was Honourable, so the second was comfortable; His condition in Egypt was (indeed) like checker'd work. He had there long Mercy, but at last some Misery, God hath set Adversity over against Prosperity, Eccles. 7.14. There will be interchanges of fair Days and foul.

1. 'Twas fair weather with Jacob, when he met his Jewel Joseph, when he had the Honour to be admitted into Pharaoh's Presence, to kiss (as we say) the King's Hand, and to hold a familiar Conference with him about Matters of Man's Mortality: and when a free and open Entertainment (by the King's Liberality, and through Joseph's Intercession) was granted him in Goshen; but above all when God graciously gave him to live there full Seventeen years in Health, Peace and Plenty, nothing all that time was he deprived of to render his life com∣fortable: He and all his had abundance of all things by his Son Joseph's means, while the Egyptians themselves were so pinched with penury, that they sold all they had, and at last themselves, for Peasants and Vassals to Pharaoh, to purchase Bread for sustaining their own single lives: Thus it fared better with him and his (though mere Strangers) than with the proper Inhabitants and Natives of the Land: And thus Jacob's last Days, were his Best Days. He never had so large, and so long Prosperity neither in Syria, nor in Canaan before, as he had now in Egypt, though some part of this Prosperity was in the sad time of a sore Famine: This in the general; but more particularly, Joseph is God's Instrument of Jacob's (and his whole Families) welfare in that sore Famine, feeding them all with Bread, Hebr. according to the mouths of the little ones, Gen. 47.12. that is, according to the Number of their Families, as well small as great, He did provide for them all, giving every one their [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or full portion and proportion, as Luk. 12.42. which seemeth to have Reference to this place ex∣press'd by the Septuagint [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] he gave them their due measure of Meat, or the He∣brew may be read [to the mouth of a little one] as the Nurse puts meat into the Mouth of her Suckling, meaning tenderly and carefully; yea, and with as little care and pains to Jacob and his Houshold, as Children use in providing for themselves; yet 'tis improbable those Shep∣herds (used always to pains-taking) would be idle all that time, as if they had been but so many helpless Infants: However 'tis a figurative Speech, signifying Joseph's great Care he had to provide Necessaries for them all, from the eldest to the youngest, and their strong Confi∣dence for Provisions in their proper Season and Proportion from him: 'Tis said, Joseph nou∣rish'd his Father and his Family; for which end, he was sent before by God, Gen. 45.7, 8. and 50.20. and Psal. 105.17. and which he (himself) had promis'd to do, Gen. 45.11. and 50.21. whereupon he is called [The Feeder (or Shepherd) and Stone of Israel, Gen. 49.24. by whose means, and for whose sake so many Thousands were preserved, who other∣wise would all have perished: All which teacheth us these many Remarks. As,

1. That 'tis a blessed thing to begin a Journey with seeking Gods Blessing at the beginning thereof; so did Abraham's Steward, Gen. 24.12. so did Jacob when come from Beershebah to Bethel, Gen. 28.20. He prayed as well as Vowed, and so he did at his coming out from Beershebah towards Egypt, Gen. 46.1. there he offer'd Sacrifice: and as God gave a successful Journey to Eleazar, Gen. 24. so he did to Jacob in that long Journey to Laban in Syria, and in this perillous one to Joseph in Egypt, where he met with both welcome and welfare: As 'tis said [Tithe and be Rich] so [Pray and be Prosperous] the Popish Proverb [Mass and Meat hinders no mans Thrift] may serve to reprove Neglecters of Prayer. As Prayer must be the Alpha of all our Enterprises, so Praise must be the Omega thereof.

Hoc primum Repetas opus, hoc postremus omittas.

Neither the one, nor the other ought to be neglected: God may indeed give Success with∣out Prayer, but certainly it will be nothing so sweet to the Soul; that success is sweetest which is won by Prayer, and worn by Thanksgiving.

2. This teaches us also, That it is not only the Duty of Pious Sons to nourish their Aged Parents when they are disenabled to provide for themselves, as before; but also 'tis the Duty of Pious Souls to do good to their worst Emmies, as Joseph did, not only to his old Father who had been always kind to him, but also to his bruitish Brethren who had been some times cruel to him: Recompence to no man evil for evil, Rom. 12.17. Revenge to carnal Reason seems Justice. Aristotle commends it, the World calls it Manhood, but indeed 'tis Belluinum Beastly, and Doghood rather; the more manly any Man is, the milder and more Merciful he is, as was Julius Caesar, who wept over his Foe's (Pompey's) Head presented to him, saying, Non mihi placet vindicta, sed Victoria: I seek not Revenge, but Victory: as was valorous David, 2 Sam. 1.11, 12. Though he was well pleased with Nabal's Death (the

case being differing) yet he mourned for Saul's: and as was vertuous Joseph, who while he fed his Brethren, heap'd coals of fire upon their Heads, Prov. 25.21, 22. to melt those hard Metals into a kindly Repentance, knowing assuredly, that the less he reveng'd himself, the more his God would (as indeed he had done) reward him.

3. It teaches what a marvellous Providence of God attends the Church, in sending Joseph beforehand into Egypt, Psal. 105.17. there to lay up great Provisions for sustaining his Church in the Time of Famine, while many of the World were famish'd by it.

4. It teacheth likewise, That seeing All Joseph's Store was laid up for Jacob and his Families (the Church's) sake, whereby Egypt and other Lands were preserved: Oh then, what Fools are the Men of the World, who persecute the Saints, that are their Saviours and Safeguard, who hate and hunt them to whom they owe all the good things they have? what is this but doing as the silly Deer do, in eating up those very Leaves, which would hide them from the Eyes of the Hunter?

5. It teaches, That a poor life in the Church of God is to be preferr'd before the Pleasures of the World: Joseph taught his Brethren to say [Thy Servants are Shepherds] Gen. 47.3. that they might not be employed in Pharaoh's Court, or in the great Affairs of the Kingdom (as himself, having special Grace, was) but chuse rather to live as poor Shepherds in the Church and Ser∣vice of God, than to be proud Courtiers in the Royal Palace, estranged from the Houshold of Faith: Joseph (but especially God) had a respect to preserve the Purity and Visibility of the Church separate from the World, which could not have been, nor her Doctrine kept un∣corrupted, had they been mingled with that superstitious people; therefore were they placed by themselves at the first, though afterward multiplying into vast Multitudes, they spread further than Goshen, and had Egyptian Families nigh and among them, whence it was that the Destroying Angel did distinguish their Doors by the sprinkling of Blood, Exod. 1.2.7.23. and that the Israelites departing, borrowed of their Neighbours (the Egyptians) Jewels, and Ear∣rings, &c. v. 35, 37. yet none (save Joseph) are said to live at the Court, accounting (with David) that one Day in God's Courts was better than a Thousand in Saul's or Pharaoh's Courts, Psal. 84.10. and (with Moses) esteeming it better to suffer Affliction with the People of God, than to enjoy the pleasures of sin for a season, Hebr. 11.25, 26.

6. It teacheth, That as those Shepherd Israelites were an Abomination to the more Courtly Egyptians, so every Israelite indeed, Joh. 1.47. is still abominable to the Gypsies of the world: Solomon saith, He that is upright in the way, is Abomination to the wicked, Prov. 29.27. where he shews, there is no love lost betwixt them: There be Antipathies in Nature, (as be∣twixt the Lion and the Cock, the Dog and the Sheep, &c.) but none like that of the old En∣mity, Gen. 3.15. 'twixt the Godly and the Wicked; yet thus differing: The former hates Non virum, sed vitium, not the Person but the Sin of a wicked man (as the Physician hates the Disease, but loves the Patient) but the latter hates both the Grace and the Gracious.

1. Grace, because it contradicts his Vice which he so dearly loveth.

2. The Gracious, because such have a Counter-motion to his, and justles (as it were) against him with his contrary courses, 1 Joh. 3.12.

Secondly, Having viewed Jacob's Prosperity, come we now to his Adversity, the Ca∣tastrophe and Epilogue of his Pilgrimage-Comedy: God did with him as the Bridegroom is said to do, Joh. 2.10. kept the best Wine for the last, Jacob tells Pharaoh [his Days had been full of evil] Gen. 47.9. He had many Crosses attending him; I have (as the Hebrews do) numbred Seven principal ones. There were others less principal that pinch'd him, As (1.) His hard Service in Laban's House. (2.) The Suborning of Leah for Rachel. (3.) The Fornication of Judah with Thamar, unlike Joseph for Chastity. (4.) The detaining of Simeon in Egypt's Prison. (5.) The Bereaving him of his dear Benja∣min, &c. yet the Lord was with him, bore him through all, as Psal. 34.19. and at last brought him to a wealthy place, Psal. 66.12. even to sit down without any more Crosses in the fattest of that fat Land of Egypt for his last Seventeen years, Gen. 47.28. so long Jacob had nourish'd Joseph, Gen. 37.2. and just so long Joseph nourish'd Jacob; Bis pueri Senes, Old Men are twice Children: The sweetest days Jacob ever saw were these Seventeen: His time in Egypt was the largest white of Mercy (with the least black of Misery) in the whole Table of this Holy Patriarch's Life: God reserved his Best for Jacob's Last; yet this did not last always: for at last, the Infirmity and Imbecillity of old Age, (which is call'd an evil Age, Eccles. 12.1.) came upon him, which made his second state a state of Adversity that usher'd in Death by a lingring Sickness; yet before this, he saw God's Promise began to be accom∣plished, God had said, [I will make of thee a great Nation in Egypt, Gen. 46.3.] and he saw before his last Sickness, that his Offspring grew and multiplied exceedingly, Gen. 47.27. God dies not in any mans debt, neither will he let Jacob die, till he see some part of the Payment of

his Promise; God is never short, but oft over hit Promise, nor will he suffer his Church to suffer, this Seventeen years in Egypt, though the first five of them were years of sore Famine; for Moses in a few words of this 27th Verse minds us, How,

1. The Church was commodiously seated in Goshen.

2. Was Accommodated with peaceable Possessions, either Farmed under Pharaoh (for the Land sell to him by the Famine, ver. 21.) or frankly rather (as a Donative) bestowed upon her by him.

3. Was wonderfully Advanced with an Increase of Wealth both in Coin and Cattel.

4. And was mightily and marvellously multiplied with a numerous Off-spring above ordi∣nary Custom, which Moses further mentions as a Divine Miracle, Exod. 1.12. But that which was adverse to Jacob (after his so long prosperous Estate) is, his fatal Sickness, the Harbinger of his Death: The time drew nigh that Israel must die, Gen. 47.29. or Hebr. the days of Israel drew nigh to die, that is wherein he must yield to the stroak of Death, he lying many days under this last Sickness, being Sick unto Death; this Jacob understood by a natu∣ral Instinct, or it was Revealed to him by a Prophetick Spirit; hereupon by his Paternal Au∣thority he exacts an Oath of his Son Joseph, not to Bury him in Egypt but in Canaan, ver. 29, 30.

Here we have these following Remarks.

First, While Jacob as a Father did impose an Oath upon Joseph his Son, yet as he was a private Person, and his Son a publick Magistrate, he useth expressions of Homage intermingled with his Injunctions, saying, [If now I have found Grace in thy sight,] and [I pray thee deal kindly and truely with me,] or Hebr. Do with me Mercy and Truth, wherein as he injoins Jo∣seph as a Son, so he reverenceth him as a Prince: Thus as Joseph did not disdain to Honour Ja∣cob as his Father (according to the Fifth Command, Honour thy Father and Mother, &c.) though he was but a poor old Shepherd, and that in the presence of such Egyptian Courtiers (then of his Retinue) to whom Shepherds were an abomination, at their first meeting, Gen. 46.29. So Jacob the Father deems it his Duty to give due honour to his Son Joseph, who was Lord of the Land, at their last parting. As the Divine and Natural Law did command that subjection which the Son paid to the Father in the former Instance: So the Civil and National Law did require this Homage that the Father (a Subject) paid to his Son a Prince in the latter, and herein Joseph's Dream was accomplish'd here, that the Sun and Moon shall do Obeisance to me, Gen. 37.9.

The second Remark is, God is more gracious to Jacob than his own Sayings, Sentiments or Expectations; when he met his Son Joseph, he said, [Now let me die, &c.] Gen. 46.30. yet God was so good to him as to give him a longer Lease of his Life, than he desired: He that could have been content to have died at that instant of having seen his Jewel Joseph, shall live (by a Divine Grant) much longer, and that a Life of peace and plenty; the best part of Jacob's Life (as to the quality of it) was then to come, when he wish'd to be gone and die; few and evil had been his former days, as himself says to Pharaoh, Gen. 47.9. but his days which follow'd that time were few and good, even all those seventeen years wherein Jo∣seph nourish'd him, paying his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (nourishment for nourishment) to the utmost penny, the sweetest years the good old Patriarch had ever seen. And this is the more Re∣markable, that Gods grant of addition to Jacob's Life was two years more than that granted to Hezekiah, for that was only for fifteen years, 2 Kings 20.6. but this to Jacob was for seven∣teen: Whereas we are wont to reckon seven years for the Life of a Man; as God granted more by one year than two lives to Hezekiah, so he added to Jacob more than two lives, even three years, which is almost half of a third life, and what it wanted in quantity or number, it was supplied in quality or sweetness; so God out-bade his hopes, desires and deserts (as he oft doth ours,) Gen. 48.11. I had not thought to see thy Face, and now I see thy Seed too, thus God shews us things not hoped for, Isa. 64.2.

The third Remark is, Jacob took care for his Burial, and the place of it before his Sickness, being sensible of some Summons to Death by the decay of Nature, and learning to die daily, as 1 Cor. 15.31. yet will not be Buried in Egypt, though the Earth be the Lords and the ful∣ness of it, Psal. 24.1. and though he was then conveniently seated there with his whole Fa∣mily, but Requests he might be Buried in Canaan, not from any Superstitious conceit that one Countrey is holier than another, and nearer Heaven, but upon far graver grounds. As,

1. To testifie his Faith concerning the promised Land (a Type of Heaven) and the Do∣ctrine of the Resurrection.

2. To confirm his Family in the same Faith, that they might live as Strangers in Egypt (weaned from its Pleasures and Treasures) and wait for their return to Canaan, which God had promis'd to give them, and which he (though dead) would not relinquish his right

in, lest he should seem to distrust God, though yet he saw it not fulfilled.

3. To declare his love to his Godly Ancestors above all vain Idolaters; these latter Jacob never loved while living, and therefore will not lye among them when dead: But the former, he judg'd it his Felicity to have Fellowship with both in Life and Death.

4. Because Canaan (not Egypt) was the Countrey Christ (the Worlds Redeemer) was to lead his Life, receive his Death, be raised therein, and from thence to Ascend into Heaven: Jacob therefore desir'd to be Buried there, where the Worlds Redemption was to be transacted where Christ must die and rise again, that he might at length rise again with him. Hence some of the Antients say, that this Jacob and the other Patriarchs did Bodily Rise again with Christ; because 'tis said, Mat. 27.52, 53. The Graves were opened, and many Bodies of Saints which slept arose, &c. to wit, those Holy Patriarchs, who before were kept bound in their Sepulchers, till the very Heart-strings of Death (now swallow'd up in Victory by Life Essential) were quite broken, even by the Death and Resurrection of the Lord of Life, then were they inlarged to become Witnesses and Attendants of Christs Resurrection, and who appear∣ing, were known to many in the City, as Moses and Elias were known to the three Apostles in the Mount at Christs Transfiguration, either by a special Revelation, or by that Coelestial Illumi∣nation (which will be much more in Heaven, as Adam knew Eve in his state of Innocency, Gen. 2.23.) or lastly, by the Familiar Conference (wherein they might learn who they were) betwixt Christ and them, Mat. 17.3. But Modern Authors say, they were such as were lately dead, who were well remembred by those that were living, supposed to be, Si∣meon the Just, Anna the Prophetess, Zacharias, Lazarus, and others lately dead, whose Bo∣dies were not yet consumed, as those of the Patriarchs were, not only Buried so long before, but also so far off (as Makpelah Hebr. the double Cave was thirty Miles) from Jerusalem: We shall therefore leave it undecided whether Jacob requested to lye in that Land, because he hoped (as Lyranus affirms) to be one of those, which should Rise out of his Grave at Christs Resurrection, and to accompany him in his Ascension into Heaven; this seems something too curious, though it seem more comely, and more glorious both to the Patriarchs and to Christ. The Jews add a fifth Reason why Jacob would not be Buried in Egypt, because he foresaw the Dust of Egypt would be turned into Lice, &c.

When Jacob did thus give order for his Burial, Swearing his Son Joseph to observe the place of it; this he did not, as if he distrusted Jeseph's naked Promise, but he requires an Oath, Gen. 47.31. Because,

1. He would have them all know, it was no trifle he required, but a weighty matter, and of great moment, for fortifying his Families Faith, and for obliging them more firmly to ex∣pect their Return.

2. That Jacob might die in full satisfaction and assurance, that this thing, he desired, would be faithfully done, knowing that the Sanction of a Sacred Oath would better out∣weigh opposition than a bare Promise.

3. That Joseph might do it with less offence and envy to the King and his Courtiers, for the carrying away of Jacob's Corps did seem to carry a kind of contempt with it. The Egyptians might well object, [Is our Land good enough for you to live in while alive, and is it too bad for you to lye in when dead?] Hereupon Joseph might have been otherwise per∣swaded and over-ruled by Pharaoh: But this Oath answer'd all contrary objections, for they, that liked not to have their Land under-valued, yet allowed, that Joseph's holy Oath should be religiously observed; therefore Joseph, to procure this grant of the King, urgeth this Oath which he made to his Father, Gen. 50.6. with 4, 5.

☞ Whence we learn that Oaths are both lawful and needful (for Men are mutable) even betwixt these two Holy Patriarchs, the Son must be bound by an Oath to the Father; though Joseph might otherwise have fulfilled Jacob's will, yet was it not judg'd amiss to lay this Sacred Obligation upon him, which was so reverenc'd among Heathens: How may this condemn Christians, both such as allow no Swearing at all, (though Paul call it the end of strife, Heb. 6.16.) and especially such as make no Conscience to keep Oaths when Sworn, but Sport with them, as Children do with their slips, or as Monkeys with their Collars (who slip them on for their Masters pleasure, but off for their own) both play at fast and loose according to their liking? Pharaoh and the Egyptians will rise up in judgment against such Jesuitical Mock-Chri∣stians, and God himself will in time take his vengeance upon them: Yea, and how Pharaoh's approving Joseph's Filial respect and obedience to his Fathers will condemneth such graceless Children, who frequently contemn the Authority of their Parents, and tear in pieces their last Wills and Testaments: 'Tis a notorious shame that so many Nominal Christians should be so far out-done by those poor Blind Heathens, who had a reverence both for piety to Parents, and the Bond of an Oath, as things prevalent with God, proh pudor! Oh shame to us!

After Jacob had Covenanted with Joseph about the place of his Burial, that Distemper (which Summon'd him to order it) grew stronger upon his old decaying Body, which had been much worn and weakned by many sore Travels, and long toilsom Troubles, Gen. 48.1. It was told Joseph, Behold thy Father is sick, which the Septuagint expresseth by [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, turbatur] to shew, how he had been toiled and turmoiled with many Crosses, Calamities and Tryals all his Life, all which this last fatal sickness was about to put an end to, he became sick unto Death, and therefore he prepareth for it, before it came, by making his Last Will and Testament; which is Twofold.

• 1. He constitutes whom he would have to be his Heirs in Gen. 48.
• 2. He confers his Patriarchal Blessing upon all his twelve Sons, Gen. 49. This in the General: From which we have these Remarkable Inferences.

1. Gods love and Mans sickness may well consist together. Jacob is sick, and yet it was, [Jacob hath God loved,] Mal. 1.2. and Rom. 9.13. So Lazarus is sick, yet Christ had this word sent him, [Behold, he whom thou lovest is sick,] John 11.3. Augustine asketh, Si Amatur, quomodò Infirmatur? If he be loved of God and of Christ, how can he be laid down upon a Bed of Sickness? Oh, well enough, may we say; Afflictions are Christ's love-Tokens: He saith, As many as I love, I rebuke and chasten, Rev. 3.19. Prov. 3.12. Hebr. 12.6. Such as escape Affliction, may well question their Adoption, God had one Son [Sine flagitio] without Corruption; but none [Sine flagello] without Correction. The ground is displeased love, and the End is, fuller Embracements; as here.

2. God exempts not his Saints from Sickness, nor from Death. Though they be dead to sin, Rom. 6.2. and are redeemed from Death, Hos. 13.14. yet not from Sickness unto Death, which is as God's Chariot wherein he fetcheth his Children home to himself, (as Joseph did for Jacob, Gen. 45.27. so God did in this Sickness send for him) that they may live and reign with him in free Embracements and full Enjoyments in a better world: 'tis necessary, that this tottering Tabernacle of Clay should molder down, that a better House may be Ere∣cted; for this do we groan earnestly, 2 Cor. 5.1, 2, &c. that when the Earthly House is dis∣solved or taken down, we may have an Heavenly one, and so be freed from our back-burdens of Sin and Misery.

3. Some Saints die soon and suddenly without much Sickness to usher in Death; It was no more with Moses, but only [Go up and Die] Deut. 31.49.50. He died [Hebr. Gnal-pi Jehovah] At the mouth of the Lord (which we read, According to the word of the Lord) Deut. 34.5. as if God had taken away his life with a real sign of his love, kill'd him with a Kiss, and suck'd his Soul our of his Body into himself in a friendly Salutation: This was in a man∣ner equivalent to Righteous Elijah's Translation (which two (a blessed couple) conferr'd with Christ upon Mount Tabor at his Transfiguration, Matth. 17.3, &c.) and to that of Enoch's also. Other Saints die of a long and lingring Sickness, as did Jacob here, and Elisha after, 2 King. 13.14. the best are subject to Sickness and Death, and before they can come to the very Gates of Death, they oft pass through a strait, long, flabby Lane of a lingring Sickness, and all this in Mercy, that they may become more weaned from the World, better prepa∣red for their Death, Desirous to be dissolved, to be with Christ, and that they may have a more easie Departure out of the world, for as a Member, the more it is mortified, the better is its cutting off endured, so when the Body is weakned and wasted with much Sickness, natu∣ral strength being worn away, cannot make Resistence, such die more easily: The Divine Contemplation of Dr. Hall hereupon is richly worth Recording:

Happy is the man (saith he) who after due Preparation is passed through the Gates of Death ere he be aware: and Hap∣py is the Man, who by the holy use of long Sickness, is taught to see the Gates of Death afar off, and addresseth for a resolute passage: The one dies like Enoch and Elijah, the other like Jacob and Elishah, both Blessedly.

To which I add, Some are hurried away to Heaven in a fiery Chariot of an Acute Feaver all on a sudden with the former, others lye long under Chronical Diseases, dying, as it were, by Inches (as those that are Consumptive or be Fa∣mish'd) with the latter Instances.

Now come we to the former part of Jacob's Last Will and Testament, relating particularly to Joseph and his two Sons. This Godly Patriarch being now sensible that the Sentence of Death was writ upon him, as 2 Cor. 1.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Death's Donunciation, (he felt in himself) well understood the double Duty of a Dying Man, (1.) To set his Heart in order; (2.) To set his house in order. The former he had done already, and now he addresseth himself to ac∣complish the latter, in declaring the first part of his Will, which was thus occasion'd; No sooner did Joseph hear of his Father's fatal Sickness, but he, like a dutiful Son (not lingring till he was sent for) lays by all his Publick Affairs, and immediately hastens to Visit his Dearest Parent, not only to pay his last Respects, and perform his last Offices of Piety to him,

but also to receive his Father's last Blessing (which he preferr'd above all the Wealth of Egypt, and all the Gold of Ophir) from him. And he carries with him his two Sons, that they also might partake of the Patriarchal Blessing, be entred by their Grandfather into the Catalogue of the Church, and be bette•• Confirmed in the Doctrine and Practice of true Piety.

1. NB. This Practice is a Pattern, to all Children of Godly Parents, they should be more sollicitous to Inherit their Parents Graces than their Goods. Dying Jacob was reviv'd at his Dear Joseph's approach, the sight of him did corroborate his weak, and comfort his sick Soul; besides, a Prophetick Spirit came upon him, and did transport him above his decaying and dying Flesh; Jacob reverently entertains Joseph as he was a Prince, so begins his Oration to him, Gen. 48.1. 2, 3. Reading a Divinity-Lecture out of his Kalendar and Catalogue of all God's gracious dealings with him, and merciful Dispensations to him, which he had carefully kept, recounting and reckoning them up, not by the Lump or by Whole-sale, as it were, but by Parcels and Particulars.

2. NB. So ought every true Son and Daughter of Jacob to do: Thus David did, Psal. 9.1. Shewing forth (or Heb. Ciphering one by one) all the marvellous Mercies of God towards him: This Jacob did here, v. 3, 4, &c. to testifie in what great Peace and Recumbency or Acqui∣escence in God's Promises he died.

3. NB. Mark the perfect Man, and behold the upright; for, be his Beginning and Middle never so Troublesom, yet the End of that man is Peace, Psal. 37.37. or at least his After-End: He shall have a Goshen, a Shalom or Salem, Hebr. Peace, either here, or in Heaven; he shall by Death enter into Peace, Rest in his Bed, Isa. 57.2. though he should not die in his Nest, as Jacob did here, and Job desired, Job 29.18. and accordingly did so, notwithstand∣ing all his Afflictions, both Job and Jacob had this commendable Confidence grounded upon God's Promises; 'twas not a Carnal, but a Spiritual Security, a blessed Calm and Composed∣ness, a Sabbath of Spirit, flowing from Faith, and founded upon a good Conscience of their own uprightness, which caused [Shalom, Shalom] great Peace and Joy, Isa. 26.3.

There be two Branches of Jacob's first part of his Will.

The First concerns Joseph, whose presence and influence had so affected his old Father's Heart, and quickned his dying Spirits so with new Strength, as to rouze himself up from his lying along upon his Death-Bed, to whom Jacob declareth how he had full power to bequeath the Land of Canaan as he pleased, (though then he was but a Pilgrim in Egypt, yet prizes he, and disposes of his Interest in Canaan; so we in Faith of Heaven, absent in Body, yet possess it with our Hearts, as he did with his Bones, &c.) because God had given it him by Promise for an everlasting Possession (upon Condition of keeping Covenant with God) v. 4. Intimating thereby that Joseph, being now a mighty Prince in Egypt, might possibly the less think of the Promised Land; therefore his Father gives him a grave and godly Avocation from the Trea∣sures, Pleasures and Honours of that Land whereof he was now the Lord, and a solemn and serious Invitation to consider of, and comply with that great Promise of Canaan, that he would now take up new Thoughts to joyn himself again to the People of the God of Abraham, from whom he now seemed for a little to be separated, Gen. 49.27. and to corroborate his Confi∣dence the more in God's Promise of that Country, he wills Joseph as his Legacy and Portion, some part of the Promised Land; to wit, the City and Country of Shechem, over and above all his Brethren, Gen. 48.21, 21. so that, as Judah had the Dignity (from Reuben who for∣feited it by his Incest) Joseph had the Double Portion, 1 Chron. 5.1, 2, 3. Joseph hath his part in the latter part of his Father's Will, among the rest of his Brethren, Gen. 49.23, &c. as well as this part here, his was a double part or portion. And this Shechem was Ephraim's (Joseph's Sons) Inheritance, Josh. 20.7. with 16.1, &c. Joh. 4.5. and thither were Joseph's Bones carried out of Egypt, and there Buried, Josh. 24.1.25.32. And Jacob mentions his dear Rachels Death (with a great conflict and concussion of passionate Affections, as his [as for me, she died by me] importeth) Gen. 48.7. upon a double account; First, to Render a Reason, why he buried not Rachel in the double Cave, where his Ancestors were buried by Couples, (Abraham und Sarah, Isaac and Rebekah) and where he had sworn Joseph to bury him; because she died in Child-bed by the way, so could not be kept unburied, till brought to the Patriarchs Sepulchre, through the slow march of his tender Flocks. Secondly, That Joseph might know, why he gave him a double Portion, because his Mother Rachel was inten∣tionally and by Right his first Wife, and had not Laban cheated him, Joseph had been his first-born: This brings in the second Branch of the first part of Jacob's Will, which,

Secondly, Concerns Joseph's two Sons, Manasseh and Ephraim, whom Jacob here Adopteth not as his Grandchildren, but as his Immediate Children, yea, as his Eldest Sons, as in room of or for Reuben and Simeon, so bequeaths them the Birthright, and therewith a double Portion, making them two distinct and particular Tribes; (which was not vouchsafed to any of the

Children of his other Sons, Joseph's Brethren) and therefore, seeing Joseph's two Sons were hereby made the Fathers of two Tribes. This made Joseph's (their Fathers) part double to all the rest of Jacob's Sons, v. 5. Moreover, Jacob might mention Rachel upon other Respects: As, (1.) To mind Joseph, that as his dear Mother forsook her Father's House in Syria, and sojourned with her Husband in Canaan; so her Son Joseph must be willing (by his Mothers pious Example) much more to leave his Honours in Egypt (which was not his Native Coun∣try) and go take possession of the Land of Promise, which he did in his bones, when dead, Exod. 13.19. Josh. 24.32. though he could not (for many cogent Reasons aftermentioned) do it with his Body while living. (2.) Jacob might hope, that, seeing my dear Rachel was snatch'd away from me by a preposterous Death, when I expected she would live (being young) and bring me forth a numerous Offspring (which, God promis'd, should spring from my Loins) yet brought forth only two Sons, Joseph and Benjamin, therefore God would Re∣compence me, and make up my loss by Adopting Joseph's two Sons, that God's Promise in mul∣tiplying his Seed, might be fulfill'd in and by them two.

The Remarkable Mysteries that lye couched in this Famous History are these:

1. As Joseph presented his Sons to his Earthly Father to be Blessed by him, saying [These are my Sons whom God hath given me] Gen. 48.9. So Jesus presents all his Saints to his Hea∣venly Father, saying in like sort [Here am I, and the Children which thou hast given me] Isa. 8.18. Joh. 6.37, 39. As the High-Priest did present the Twelve Tribes to God as well as represent them before him, Exod. 28.29. So doth Christ us, Col. 1.22. Jude v. 24. Eph. 5.27. Hebr. 9.24, &c. and to him the Father Replies, as Jacob did to Joseph here, [bring them now to me, and I will bless them] which he doth likewise with Kisses and Em∣braces: This Congruity is yet attended with one Disparity: Jacob adopted Joseph's Children at first as absent, v. 5. but after, discerning two Young men standing at Distance (probably be∣hind their Father's Back for Reverence-sake) but through the dimness of his decayed Eyes, he was disenabled to distinguish their Persons; therefore he asks, Who are these? upon which Jo∣seph informs his dim-sighted Father; but Christ's Father (and ours in him, 2 Thess. 1.1, 2. with Eph. 1.3, &c.) can never be so dim-sighted as not to discern and distinguish us either at a distance, or in the dark. He can distinctly discover us when under the Fig-tree covering, as Joh. 1.48. His All-seeing Eyes run to and fro throughout the whole Earth, 2 Chron. 16.9. and behold what Men do in the dark, Ezek. 8.22. yea, Darkness and light are all one with him; He is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] all Eye, and knows all, Psal. 139.2. to 14. Neither doth God Bless any as Absent from him.

Enter praesenter, Deus hic & ubique potenter.

God's Presence fills all places, he is Omni-present.

The Second Mystery in the History is, as Jacob adopted Joseph's Children, saying, [They shall be mine] v. 5. and my Name shall be upon them, v. 16. In like sort, God adopteth all whom our Joseph, our Jesus presents and represents as his Dear Children, saying, I will be a Father to them, and they shall be my Sons and Daughters, 2 Cor. 6.18. This is call'd a Roy∣alty or Prerogative, Joh. 1.12. which Nonnus Paraphraseth [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] stiling it Heavenly Honour, such as is amazing, 1 Joh. 3.1. and good reason, that worthless worms are hereby made higher than earthly Kings, Psal. 89.27. Thus also the Name of God and of Christ is put upon all his adopted Children, hence they are call'd Godly and Christians. They are call'd by his Name, 2 Chron. 7.14. Jer. 14.9. Deut. 28.10. They are married to Christ, Rom. 7.4. so have their husbands Name put upon them, Isa. 4.1. as Solomon's Wife was call'd the Shulamite, Cant. 6.13. of [Shalom] Peace, from whence was his Name: Oh that we could take hold of the Skirt of that Jew (Jehovah our Emanuel) Zech. 8.23. saying, Let us be call'd by thy Name to take away our Reproach, Isa. 4.1. Isa. 63.19. Jer. 15.16. Deut. 28.10. would we but avouch the Lord for our God, he would surely avouch us for his adopted Children, Deut. 26.17, 18. we should say to Christ as that Roman Lady said to her Husband, Ubi tu Caius ibi ego Caia, I will not only bear thy Name, but will also live in thy Presence, and thou shalt be a Covering of Eyes to me, as Gen. 20.16. I will not be sick of a Pleurisie, seeking any more than thy self, I will be satisfied with thy favour, Deut. 33.23. Psal. 65.4. when thou tellest me where thou feedest, Cant. 1.7, 8. I will feed and lye down with thee, Psal. 23.1, 2, 3, 4, 5, 6. There is [a Cornu-Copia] all good with thee.

The Third Mystery in this History is, There may be Difference of Opinion for a time be∣twixt the Holiest Persons and Relations, as betwixt Jacob and Joseph here; The Father was contradicted by the Son, when he saw him cross his hands to lay his right hand upon his younger Son, as about to convey the strongest and most honourable Blessing by this sign of the stronger and more honourable Hand upon Ephraim; Though Jacob guided his hands wittingly

and wisely, Gen. 48.14. yet this posture displeased Joseph, saying, [not so, my Father] v. 17, 18. suspecting it to be some Mistake of his Father from the Dimness of his Eyes, v. 10, 11. which might disenable him to discern the Elder from the Younger; so, though he was well pleas'd with his Father's Blessing, yet being displeased with his symbolical Posture, he en∣deavours to correct the supposed Error of his Fathers hands with his own, whereby he run into a real and worse Error himself. Though the Eyes of Jacob's Head were Darkened, yet those of his Heart and Mind were inlightned with a Prophetick Spirit, whereby he understood God's Mind more than Joseph did, and therefore he refused both his Correction and Direction, saying, [I know, my Son, I know] v. 19. Thus we see, here is a pair of Holy Prophets, the Father and the Son divided, and in contrary Disputes, yet not about the Substance of the Blessing, but about the Ceremonies and Circumstances of it; wonder not then, that Differences do hap∣pen now in the True Church, and the Doctors thereof be oft Divided: It ever hath been so, as Here, before Christ, and as afterward, after Christ, Gal. 2.11. and Act. 15.39. It will be so for ever; But mark, the Differences are only in Points less Material, and such as con∣cern not the Foundation. This Difference betwixt Jacob and Joseph was about a Matter of Cere∣mony; Joseph, though a great Prophet and Diviner, insisted too much upon the Ceremonious part, would have the right hand imposed on the elder Son, and so falls into a double failure: (1.) In binding God's Grace to the Priority of Nature. (2.) In distiking the Divine Motion of Jacob's Prophetick Mind, which thus guided his hand: Thus this mighty Man of God, who could before Divine all things, now knoweth not that the workings of Grace are not according to the Order of Nature, and that Divine Blessings go not by a Natural and Carnal Seniority, but by a Spiritual and Eternal Election, Rom. 9.7, 8, 11, 12. Joseph saw not this now, for God reveals not all things at all times to his Prophets, as before.

NB. The quarrel about Ceremonies is Ancient, even in Father Jacob's days: 'twas also in the very Cradle of the Christian Church, Col. 2.8, &c. Soon after, what coil was about Easter-keeping, even to Blows and Blood: Augustine in the Fourth Century complains hereof; worse far when Antichrist rose, then Formality are up the Reality of God's Worship; as Pha∣raoh's lean Kine did the fat; so down to 'twixt Luther and Calvin, &c. The Heart-burnings 'twixt Ridley and Hooper about Cap and Surplice was ended in Body-burnings in the Marian Days: Peter Martyr advised Queen Elizabeth not to carry the Gospel upon the Cart of needless Ceremonies: Some call them Innocent, but oh how mischievous have they ever been in separating chief Friends, as Jacob and Joseph here, and many more ever since: the Lord stand up and step in to stem the Tide and stop the Torrent of such Quarrels in our own Times.

The Second Part of Jacob's Last Will differ'd from the First; For,

1. The first was private, few persons probably being present at its making; but this second was more Solemn and Publick (being his last farewel to the World) All his Sons must then be call'd together, who at that time lived in distinct Places and Families.

2. The former Will, He made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he was about to Die, Hebr. 11.21. but this latter was made when he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The word used, v. 22. to express Joseph's be∣ing at the very point of Death: So Jacob in Gen. 49. had just finish'd his course (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) and had finish'd the work God gave him to do in the World, Joh. 17.4. after the first part Jacob said [Behold, I die] Gen. 48.21. but after this second he died indeed, he immediately gather'd up his feet, and gave up the Ghost, Gen. 49.33.

3. The first concern'd only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife: 'Tis somewhere said in Scripture, that Jacob's Sons were of Cham, which cannot be meant of his Twelve Sons, for they were born to him, before he came into Egypt; but it must have Reference to those two whom he adopted there to be as much his proper Children as Reuben and Simeon, Gen. 48.5. Now Joseph marrying an Egyptian Woman, by whom he had those two Sons; They were on the Mothers side the Sons of Cham; so Jacob's Sons in this sense are said to be of Cham. Besides, Judah also married the Daughter of Suah, a Canaanitess, Gen. 38.2. contrary to his Duty, Gen. 24.3. and 27.46. and 28.1. whereof Judah could not be ignorant; yea, and before Salmon married Rahab of Jericho, there were others of Jacob's Offspring that married Wives descended from Cham, as Simeon had Saul the Son of a Canaanitess, Gen. 46.10. Upon this account therefore Joseph presented these his two Sons to Jacob, that they might receive his Patriarchal Blessing, that they might be adopted by him as his proper Sons, and haveIsrael's Name put upon them, Gen. 48.5.16. lest any should judge it some prejudice to them, (because Born in Egypt, and of an Egyptian Mother) so reckon them of the cursed Stock of Cham, and not Heirs of the Covenant, and of the Pro∣mised Possession: Hereupon also the Author to the Hebrews, Ch. 11.21. mentions Jacob's Blessing these two Sons of Joseph by faith, but not a word of his Blessing the Twelve Pa∣triarchs

(mention'd by Moses, Gen. 49.) which Jacob undoubtedly did by Faith also: The Reason is this, because it was a more transcendent Act of Faith in Jacob to Bless these two Sons of Joseph (being half the Sons of cursed Cham by their Mothers side) than it was to bless his own Twelve Sons, who were immediately descended from him in his Marriage at his Fa∣thers appointment, Gen. 28.2. Both Rachel and Leah owned and obeyed the true God, Gen. 29.32, 33, 34, 35. and 30.6, 8, 13, 17, 18, 20, 22, 23. and 31.16. Ruth 4.11. whereas Ephraim and Manasseh's Mother was the Daughter of an Heathenish, Idola∣trous, Sun-worshipping Priest, Gen. 41.45. in a City of wickedness, (as On or Aven, Ezek. 30.17. signifies) because they Sacrificed to the Sun there; thence was it called Heliopolis, a City of the Sun, and Potipherah, chief Ruler thereof under Pharaoh was High Priest of the Sun: Therefore must it needs be an High, Eminent and most Sublime Act of Jacob's best and most raised Faith to Adopt and Bless the Off-spring of such a Mother, wherein he over-looks the Honour of her Extract (being a Princess as well as a Priests Daughter; as before (it seems) Priests were no mean Men among the Egyptians, for one Man might be both Prince and Priest, and some suppose Joseph spared the Priests Lands for his Feather in Laws sake, Gen. 47.22. others better say, 'twas Joseph's burden to indulge Idolatry, he had no Heart to it, yet must have an hand in it, and could not help it as the King's Officer, whose Commands he must obey herein, or incur the utmost Displeasure both of Prince and People; which yet condemns the contempt of a better Ministry now half-starved by Men of better knowledge.) Jacob had no respect either to the Nobility of their Blood they were born of, or the vastness of that Wealth and Honour, they were born to, or yet the goodly stature and properness of their Persons, (for that is a seeing as Man seeth, and judging by the eye of sense, 1 Sam. 16.7.) but he looked upon them with an eye of Faith, yea, of a strong lively Faith in his weak and dying state, a Faith most illustriously Illuminated by an extraordinary Prophetick Spirir, whereby, though now he was a poor Pilgrim in Egypt, leaning upon his Pilgrim-staff, (he mentions, Gen. 32.10.) yet now presents it as a Scepter to Joseph, signifying his Dominion, puts the name of Israel (which was the greatest of Names) upon both his Sons (so that they are called no more the Children of Joseph, as the Children of Judah, the Children of Reuben, &c. but the Children of Israel) And lastly, he no otherwise disposeth of the Kingdoms of Canaan to them, than, if himself had been peaceably possessed of the Royal Throne in Jerusalem: Jacob acts in Blessing Josephs two Sons, as one of God's Privy Council, preferring the Younger before the El∣der; This was his Heavenly Wisdom which he would have had no need of, had the Elder right to his right hand, and his right-hand Blessings, that is done in the common Course and Custom of Nature, but here he was to shew the Freedom of Grace (which required more than ordinary Wisdom) making the last to be first, and the first last: what he did herein was by Divine Inspiration; And as if he had been one of God's highest Courtiers (as well as Coun∣sellours) He bestoweth both Temporal and Spiritual Blessings upon them, v. 16.20. as if the Key of El-shaddai had hung at his Girdle, and as if the Bona & Dona Throni & Seabelli, the good Gifts both of God's Throne and of his footstool, the riches of Heaven and Earth had been. all in his Power to bequeath to whom he would at his pleasure [My Redeemer (saith he) bless both the Lads;] there he puts the Blessings of Redemption upon them, and let them both increase (like Fish) into a Multitude, there's the Blessings of Providence, which did so miraculously multiply them, that at their going out of Egypt, Manasseh was Forty two Thousand seven hundred, and Ephraim was Thirty two Thousand five hundred, and though all these perish'd in the Wilderness, yet were they at their entry into Canaan again multiplied (in both these Sons) to Eighty five Thousand and two Hundred men meet for War, Numb. 26.28, 34, 37. the like Blessing was confirm'd on them by Moses, Deut. 33.17. and Joshuah acknowledged them to be a great people, Josh. 17.17. All which sprang out of Joseph whom Jacob bewailed for dead twenty three years. Learn here from this History a manifold Mystery; As,

1. As these two Sons were born in Egypt, and of an Egyptian Mother, so we are born in the State of Sin, and by our Mothers, we are Children of wrath, yet may our Heavenly father Adopt us, and put his Name upon us.

2. As the Elder had the left hand, and the Younger the right; so is it as to the Jewish and Gentile Church held forth in the Parable of the Prodigal who was feasted within doors (though the younger and less deserving) while the Elder, was without, Luk. 15.

3. It teacheth also that the Church of Believers shall stand at Gods Right Hand as Sheep, and shall have Right Hand Blessings (upper Springs) to bring them thither: Whereas the people of the World are put oft with Left Hand Blessings only, (nether Springs) and at last turn'd oft as Goats to Christs Left Hand.

4. May we become through Grace Ephraim's (which signifies Fruitful) and Manasseh's (which signifies forgetful or forgetting:) Could we but forget those things that are behind, our

own Follies and Vanities, and learn to be fruitful in good works, God hath a liberal Legacy for us, and will bring us out of this lower Egypt to his high and Heavenly Canaan.

5. May we be but Josephs (as Jewels in a puddle) retain our Lustre (as he did) in Egyptian Slavery, and holding fast our righteousness, not letting it go in the worst of times and places, &c. Job 27.6. and holding, holding up, holding out, holding on, holding fast, and firm our Hope and Confidence to the end, Heb. 3.6. then doubt not but Jesus (the Blessed Testator) will give us the double portion (which he hath cut out for us with his Sword in destroying the works of the Devil, Heb. 2.14, 15. and 1 John 3.8. and 1 Cor. 15.56, 57.) as Jacob did to Joseph, Gen. 48.22. The Sword and Bow there is read by the Chaldee Pa∣raphrast [Pràyer and Supplication,] even this way Christ hath purchas'd a Field for us, (as Jacob did for him, Gen. 33.19.) yea, and an upper as well as a nether Field, (as Judg. 1.15.) this Life and that to come, 1 Tim. 4.8. and Mark 10.30. both bequeath'd by Testa∣ment.

6. Though there may be supposed mistakes about the Mode of Administring Testament-Blessings, yet all are composed in an Amicable Acquiescency and a Friendly End: Thus Isaac thought that himself had been mistaken in bestowing the Blessing upon Jacob (the younger) instead of Esau (the elder) through the blindness of his own Eyes: Jacob knew Gods mind towards Ephraim, though Isaac did not at first towards Jacob; yet upon second thoughts he confirms the first blessing (though surreptitiously procured) with a second, wherewith he sent him away in an establish'd Faith to Padan-Aram, Gen. 27.33. with 28.1, 2, 3, 4, 5. So Joseph's first thoughts were that Jacob was mistaken accordingly in blessing the younger before the elder, yet understanding it was done agreeable to Gods will, he sirs down satisfied therein, both this and that Difference ended in peace: Hence the Apostle affirmeth, that both Isaac and Jacob were not mistaken by their Humane Fancies, but acted altogether (in both their Blessings) by a Divine Faith, Heb. 11.21, 22. Would to God we had unity of Affection, where there is not yet unity of Opinion; though we cannot all be of one mind (no more than of one Face and Voice) yet may we live in Peace here; unity of Faith is to be had hereafter, Eph. 4.13.

When Jacob had bless'd both Joseph's Sons, then in the last place he blesses all his own, Gen. 49. and this latter by Faith too, as well as the former. Though the Apostle mention not this as he doth that, Heb. 11.21. The reason of this Apostolical Omission is supposed to be; because,

First, There is a malediction implied in this, for what he speaketh concerning Reuben, Si∣meon and Levi seemeth more like a Curse than a Blessing, whereas that concerning Joseph's Sons was a pure Blessing without any such mixture, so properly succeeded Isaac's Blessing Ja∣cob, &c. ver. 20.

Secondly, The Apostle might pick out that one Instance out of the many Patriarchal Bless∣ings, supposing a taste enough, where the whole is so well supplied at large in Gen. 49. and inlarg'd upon again in Deut. 33.

Thirdly, Besides, the Apostle saith there, Heb. 11.32. [And what shall I more say? the time would fail me] to give further and fuller Instances; and therefore he doth Artificially wind up all together to avoid that prolixity which would not consist with a short Epistle, so might for brevity's sake omit this last and long Patriarchal Blessing; wherein are contained these famous Remarks.

1. Jacob did this when he lay on dying, to shew that he persisted and persevered in Faith to his last Breath, constantly believing the Promises of God whereby Canaan was settl'd upon his Posterity, He died in the Faith of it, Heb. 11.13. and when he was a dying, 'twas no more 'twixt God and Jacob, but, behold I die, Gen. 48.21. (as it was no more 'twixt God and Moses, but go up and die, Deut. 32.49, 50.) Jacob's Speech was a Speech, not of fear, but of Faith, well-knowing that Death to him should neither be total nor perpetual; not total, for it was of the Body only; not perpetual of the Body, but for a Season only, for that was buried in the door of Hope for Rising again.

The second Remark is, This last Testament of the dying Patriarch is a living Oracle; Oh what a brisk, vigorous, vivacious Spirit rested upon the dying Flesh of Jacob, when he sang out this Swan-like Song at his Death: His Graces like good Liquor run fresh to the bottom, yea, his best Wine runs forth last without dregs out of this Vessel of Mercy: The Spirits mo∣tion is many times quickest, when the motions of the Flesh are slowest. The Soul is most sensi∣ble, when the Body is becoming senseless: The Sun shines most amiably towards its Descent; and the River, running toward the Ocean, the nearer it comes to the Sea, is the sooner met with the Tide: Thus this Holy Patriarch, coming towards the Brink of Eternity, was met with a strong Torrent of Prophetick Illuminations, and made most briskly (and with great

splendor at his Descent) to utter the lively Oracles of God to all his twelve Sons. The last Speeches of Dying Saints, are ordinarily, as living Oracles and long remembred; how much more of this extraordinary Prophet and Primitive Patriarch, in this his last farewel (a most Heavenly one) to the World, when his Grace was just on changing into Glory?

The third Remark is, As the Grace of Faith participates of Beams from God, so it commu∣nicates of its Rays to Men: Jacob, blessed of God, blesseth all his Sons with a Prophetick Blessing, prophecying what should befal all the twelve Tribes to the very coming of Shilo or Christ, Gen. 49.1, 10. As Christ was not a Creature all for himself, nay, not at all so, but for the good of others, Rom. 15.3. and Acts 10.38. so, no more are the Graces Christ gives: Jacob, (bless'd with Faith himself) in Faith blesseth all his Sons, Gen. 49. where we have Jacob in Gods stead, crumbling Divine Blessings among his twelve Children: God gives not out his Blessings by whole-sale (as we say) but rather by retail only, which is to maintain Trading, Commerce and Communion betwixt himself and us: The Cloud doth not commonly empty it self at a sudden burst, but gently dissolves and drops down by drop and drop upon the Earth: God hath been dropping down Mercy upon Mankind from the Foun∣dation of the World to this day, yet is not his Store-house drawn dry, or his Treasury empty, not only still more and more, but also there is still better and better, and still better things abi∣ding in the bottom of Gods Basket, Heb. 11.40. the deeper the sweeter in the Honey-pot of Divine Promises. Christ at the Marriage-feast procured and produced the best Wine in the last place, John 2.10. The Promises to the last Times are certainly the best Promises, and will be the best performances, when the Bridegroom comes (after so long an Espousal) to Marry his Bride for an Everlasting Embracement, Revel. 19.7, 8.

The fourth Remark is, Jacob in this Patriarchal Blessing, doth Prophetically describe,

1. His Sons Conditions and Callings, some of one Employ, and some of another; as Judges, Priests, Warriours, Merchants, Husbandmen and Tradesmen, all to make up the Common∣wealth of Israel.

2. Their Manners, some were Wanton, some Cholerick, others Envious, Ravening, &c. yet repenting of their sins, they receiv'd Remission from God, and were Enrolled all as the twelve Tribes of Israel.

3. Their Situation, as Gen. 49.13. Jacob speaks there as if he had been Joshua dividing the Land, and appointing every Tribe where they should dwell. Thus God (who sets out the Bounds of all Mens Habitations, Acts 17.26.) gave Jacob a Divine Revelation to know (above the reach of either Devil or Angel without it) how his Sons should be Situated in the World. And,

4. Their Succession from one Generation to another (Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward) until Shilo came into the World.

Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes; so 'tis expresly said, Gen. 49.28. Though the Legacy he left to Reuben, Simeon and Levi, seems rather a Curse than a Blessing; yet if we consider how these his three Sons had,

• 1. Their Lot in the Land of Promise.
• 2. Their Room upon the High-Priests Breast-plate. And,
• 3. Their share in that Eminent Sealing (mentioned in Revel. 7.) equal with all the rest: We must conclude, that they were not Cursed, but Blessed by Jacob, and were therefore rec∣kon'd as three of the twelve Patriarchs in all after Ages: Omitting all the particular Benedicti∣ons of every Tribe (because Moses mentions them again, Deut. 33.) I shall here insist only upon that single Sentence inserted in Dan's Blessing, [I have waited for thy Salvation, O Lord,] Gen. 49.18. which is a pious and ponderous Ejaculation of this Dying Patriarch, without any connexion either with that which goeth before, or with that which followeth after. The motions of the Spirit are not limited to any Rules of Method or Logical Order. Jacob seems here to be transported into a Divine Extasie or Rapture, making a strange Rhetorical Apostrophe, turning his Speech from his Sons to God, and from Benediction to Invocation; his words here (being Hebrew but three, Lishugnathekah Kivethi Jehovah) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, much in a lit∣tle, and because of its Brevity, Suavity and Fulness, is truely called a Golden Sentence; why this sudden Exclamation is inserted among his many Benedictions, without any Coherence either with the Antecedent or with the Consequent, various Authors have rendred various Rea∣sons.

The first Reason is, Some of the Fathers say, that this Prophetick Patriarch foreseeing Anti∣christs Rise out of this Tribe of Dan (whereof he was now speaking) he made here a Con∣fession of his Faith against Antichrist, how this was a mistake in the Fathers, I have at large shewed in my discovery of Antichrist, page 10.11, 12, 13, 14.

The second Reason is that of Modern Authors, who think, 'tis rather an Holy Sigh, an Hea∣venly Groan to God, feeling himself faint, and almost spent with speaking in his Death-bed-sickness, now desiring to be dissolved, and so to be freed from all such weaknesses, as he at that time wrestl'd with: This wish is suitable to old Simeon's, Luke 2.29. and Paul's, Phil. 1.23.

The third Reason is, say others, Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan, and their Infection with Idolatry, Judg. 18.30. and 1 King. 12.30. (for which 'tis supposed, Dan is left out in the Sealing, Revel. 7.) hereup∣on he darts up this desire to God for them, and for himself in them, having an Eye at Samson (of that Tribe) their Saviour, especially at Christ the Worlds Saviour, of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth, Life and Death.

There is yet a fourth Opinion, That this Patriarch might speak these words to his Son Dan, reading the words thus, [I expect Jehovah to be thy Salvation, O Dan,] for this Tribe in ge∣neral, and Samson in particular were sore oppressed by the Enemy, as appears in Judg. 1.34. and 18.1, 30, 31. and 16.16, 17, 21, &c. so that this Ejaculation might well enough co∣here with Jacob's sudden and smother'd Meditation (out of which it did issue) though it doth not with the Antecedent and Consequent Matter; but take the words as in our reading, and they hold forth this Golden and Great Truth, this Divine Doctrine. That, as Jacob did, so all the Children of Jacob ought to wait on God for his Salvation; wherein three grand Consi∣derables offer themselves.

• 1. The Object.
• 2. The Author.
• 3. The Action.

1. The Object in Jacob's Eye is Salvation, a most comprehensive word, containing (though not in its strict, yet in its large sense) both freedom from all evil, and fruition of all good; so 'tis the best of all Desirables, and if there be any thing in the World worth waiting for, it must be Salvation; which is Threefold.

First, Temporal and External, Exod. 14.13. 2 Chron. 20.17. outward Deliverance out of Eminent Danger. This Jacob might include, but it was not all he design'd as the whole and sole of his desire, therefore Onkelos, or the Chaldee Paraphrase reads it thus, [I expect not the Salvation of Gideon,] for that was but Temporal, nor that of Samson, for that was but Transitory, but 'tis Redemption by Shilo that my Soul desireth, which leads to—

Secondly, Salvation is Spiritual and Internal, Rom. 1.16. and Heb. 2.3. It is potentially in the Word preached, as the Harvest is potentially in the Seed; the Doctrine of the Gospel is the Grace of God that brings Salvation, Tit. 2.11. Thus are we saved from our sins, Mat. 1.21. by Grace, Eph. 2.8. and from an untoward Generation, Acts 2.40. As when God takes a Soul, and fills it (as a Vessel of wrath) with wrath and horrour, this is Metaphorically call'd an Hell and Damnation in this World: So when God inlarges the Heart, and fills it (as a Vessel of mercy) with grace and mercy, this is an Heaven upon Earth, and a kind of Sal∣vation.

Thirdly, 'Tis Glorious and Eternal: This is the usual acceptation of the Word, being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World, when he comes to them by Sickness and Death, knocks off their Shackles of a miserable Life, and Hands them into his Heavenly Mansions of Everlasting Bliss.

The second thing after this Object is the Author of it; Jacob calls it [Thy Salvation,] as it is of the Lord alone; beside him there is no Saviour, Isa. 43.11. Salvation is of the Lord, Jo••. 2.9. and it belongeth to the Lord only, Psal. 3.8. therefore is he call'd the God of Sal∣vation, Psal. 68.19, 20. and Psal. 25.5. The God that gives omnimodam salutem (as Hebr. [Jeshugnatha] having one Letter more than ordinary, importeth) even all manner of Salvation: He saves us from ten thousand Deaths and Dangers; He saves us to Day, and will, or (at least) can save us to Morrow: All kinds of Salvation (External, Internal and Eternal) are from the Lord, none of them come from Kings or from Parliaments, or from Navies or Armies; the word is Exclusive, 'tis from the Lord only, 'tis not from any of the aforesaid asunder, no nor from all them when together; 'tis only from God.

The third thing is the Action; [Wait for this.] Now waiting is a Servants work, Psal. 123.2. If I be a Master (saith God) where is my Service? Mal. 1.6. David expectando expectavit, Hebr. [Kavah Kivethi,] Psal. 40.1. in waiting waited; he prayed and wait∣ed, he waited and prayed; he first prayed and then waited to see the Issue, Psal. 5.3. Waiting is an Act of the Soul, wherein it earnestly looks for some promis'd good from the Hands of God. Waiting is a Compound of many Graces, Faith and Patience (like the two Cherubims which covered the Mercy-seat) have their Faces looking one toward another, and join their

Wings together (over-shadowing the Soul) in this waiting work: These two Graces do sup∣port the Heart of Man, as Aaron and Hur did the Hands of Moses, Exod. 17.12. Hope is the Pulse of the Soul, and expectation is its Perspective-glass: As the Body lives [spirando] by breathing, so the Soul lives [sperando] by hoping, and the more lively that hope is, the more lively is the Soul for God: Expectation discovers things afar off (in Faith's Perspective glass) as if they were at Hand, John 8.56. hereby Abraham saw Christs Day; and as Faith hath a strong sight, so it hath a long Hand, wherewith it both Espies and Embraces remote Mercies, Heb. 11.13. 'Tis not enough to believe the Promises in the truth of them, nor to hope for the good of them which is laid up in them; but we must patiently wait and expect till that good be given out to us by the God of Judgment, timing all our Mercies for best to us.

The remaining part of the Patriarch Jacob's History may be reduced to these few Re∣marks.

The first is, When Jacob had bestowed his Patriarchal and Prophetical Benediction upon all his Sons, being both broken with old Age, and wearied with so long a Funeral Oration, (which he had delivered with his utmost Extension of Speech, Intention of Spirit, and Reten∣tion of Memory) he quietly composeth himself to Die, and sweetly to sleep in Jesus, well knowing with Job, that his Redeemer lived, and was ready to receive him into a Mansion of Glory, Gen. 49.29, 33. He had hitherto raised up himself into so reverend a posture ('tis supposed he sat on his Bed-side with his Feet hanging down) as his infirm Body would per∣mit, in reverence to the Word of God which he then delivered, &c. so drew up his Feet and died: The Apostle expresseth dying Jacob's posture [leaning on his Staff,] Heb. 11.21. where likewise he mentioneth only Jacob's blessing the two Sons of Joseph, because Born out of his Family in a Forreign Land, yet by Faith both are Adopted by Jacob for his own Children; and where the Apostle also follows the Septuagint, who in their unprick'd Bibles did read Matteh a Rod for Mittah a Bed; the Hebrew reading is, [He bowed himself upon the Beds∣head,] Gen. 47.31. The Romish Vulgar reading leaveth out [upon] to make way for their worshipping the Cross: Suppose the reading be upon the top of his Staff, instead of the head of his Bed, then might it figure the Rod or Scepter of Christ, otherwise it had not been Faith (as the Apostle calls it here) but Superstition; but the genuine true sense is, that Jacob raised himself on the Pillow (being now a Clynick or Bed-rid) at the Beds-head, supporting his feeble Arms with his Staff which some not improbably (putting both the Hebrew words [Mittah and Matteh] together) suppose was his Bed-staff when he took Joseph Sworn to Bu∣ry him in Canaan, so bows himself forward with his Head in thankfulness to God, who had not only given him the sight of Joseph (whom he had reckoned dead and devoured by wild Beasts) and his two Sons also in great Grandeur, and likewise some sure hope to be Buried himself in the Land of Promise, as an Earnest and Hansel of the Twelve Tribes Possessing it.

The second Remark is, The sweetest days that ever Jacob saw were those days he lived in the Land of Egypt immediately before his Death: Joseph feedeth his Father (with his whole Family) full seventeen years before his Fathers Death, Gen. 47.28. and so long Jacob had nourished Joseph full seventeen years before he was sordidly sold by his Brethren (whom he now nourished,) Gen. 37.2. That the Son should feed his old Father and Family in a time of most dangerous Famine, was but his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a paying nourishment to him from whom he had first his own before; yet such was his Sons Capacity (as Lord of the Land) that it made Jacob's last days his best days: He was an hundred and thirty years when he was brought be∣fore Pharaoh, Gen. 47.9. and he lived in Goshen till he was an hundred and forty seven years old, ver. 28. God reserved his best Wine till the last for him: As his Nature and outward Man was most comfortably accommodated by his Son in Goshen, so no less was his Grace and Inner Man by his God to the last, for his Graces like good Liquor (as above) ran fresh to the bottom: Mark the perfect Man, and behold the upright, for (be his beginning, and his middle never so troublesom) the end of that Man is peace, Psal. 37.37. A Goshen he shall have either here, or in Heaven hereafter.

The third Remark is, At Jacob's coming down into Egypt did the first half of the four hun∣dred and thirty years (mentioned in Exod. 12.40. and Gal. 3.17.) expire, commencing from Abraham's going out of Canaan, Gen. 12.4, 10. as a Sojourner, &c. so that from this time Israel were in Egypt for two hundred and fifteen years more before their Deliverance thence. It is plain that these four hundred and thirty years are to be computed from the first Promise made to Abraham, Gen. 12.1, 2, &c. to the giving of the Law, Gal. 3.17. and 'tis plain also, there were only four hundred years of this term to come, in Gen. 15.13. for then the thirty years were expired: The Text Exod. 12.40. doth not confine their Sojourn∣ing to Egypt only, but in Canaan also which was not theirs then by Actual Possession, Gen. 15.13. but Abraham and Isaac, &c. were Strangers in it, Gen. 17.8. Psal. 105.11, 12.

The Hebrew words [Moshab] and [Toshab] Sojourner have their Emphasis: Abraham was the first Founder of this famous peregrination or Sojourning, which first began in Canaan (while Israel as Levi was in his Loins, Heb. 7.9.) and ended in Egypt, when the other Moyety of two hundred and fifteen years expired after Jacob came thither.

The Remaining part of the Patriarch Joseph's History is also reducible to these sew Re∣marks.

The first is, as they are methodized in the last Chapter of Genesis, His great Filial Honour to and care of his dear Father's dead Body, both in weeping upon it (as willing, if possible, to have wept him alive again) and in Imbalming it, Gen. 50.1, 2, 3. according to the Cus∣tom of the Egyptian Country, wherewith he complied partly in Veneration and godly Affection to so worthy a Parent and Patriarch (who had so long mourned for him when he supposed his Son was devoured by an evil Beast, therefore he honours him with these Solemnities) and partly to preserve the Corps sweet so long as the many days time of Mourning, and the long Journey to Machpelah (his Burying-place) in Canaan required; but principally to testifie his Faith of the Resurrection, and that Incorruption he hoped for at the last day.

The second Remark of Joseph concerning Jacob also is, the Funeral Solemnities of his Fathers Interment; when Joseph had got leave of Pharaoh by the mediation of Messengers (for he be∣ing a Mourner must not come before Kings, Esth. 4.2.) to fulfil the will of the Dead, and the command of his Father, together with the Obligation of his Solemn Oath (the sacredness whereof, and the Execration of Perjury the Light of Nature discovered to these Heathens, Pharaoh and his Courtiers) he marcheth to Canaan with a most Pompous Retinue, both of Courtiers, Counsellors, Captains, and a strong Convoy or Conduct for their Defence in case of Opposition, and there affordeth his Father a most Honourable Burial, Gen. 50.4, 5, 6, 7, 8, 9. making a grievous Mourning for him beyond Jordan, ver. 10, 11, 12. the place was thence called, [Abel-Mizraim] the Mourning of the Egyptians, which was a good Provi∣dence for confirming the Faith of the Israelites (when they were to pass over Jordan after∣ward) by this standing Monument of Jacob's Transportation out of Egypt into Canaan for his Burial.

The third Remark is, Joseph's kindness to his Brethren, who had been notoriously unkind to him, and who were now Jealous he would be reveng'd of them, ver. 14, 15, 16, 17, 18, 19, 20, 21. See the force of Conscience, though for a while it be still, and seemingly asleep, yet is faithful in Recording, and fearful in Reproving; albeit it doth not alway execute the acts of accusing yet then hath it always the habit of it, and when awakened with Losses and Crosses, brings old sins to a new reckoning. What they say to Joseph of their Fathers command looks like a loud Lie, ver. 16. for had Jacob known of their ill usage of Joseph, he would have branded them with it, Gen. 49. as he did Simeon and Levi for their cruelty; and he would himself have spoke to Joseph before he died, for pardoning them. They repented, this purchas'd Joseph's pardon, and he nourish'd them that would have starved him in the waterless Pit, &c. Gen. 37.22, 24.

The fourth Remark is concerning Joseph in four Respects.

1. His Age, ver. 22. 2. His Off-spring, ver. 23. 3. His Last Will and Testament, ver. 24, 25. And 4. His Death and Burial, ver. 26.

First of the first of these, Joseph's Age, he lived an hundred and ten years, ver. 22. Mark the Divine Comment God made upon Solomon's Sapiential saying, [Prosperity is set over a∣gainst Adversity,] Eccles. 7.14. and the marvellous proportion of both. He did not only receive good from the Hands of the Lord as well as evil, Job 2.10. but also his good far ex∣ceeded his evil, seeing for his about thirteen years Adversity, he enjoyed after that full eighty years of the most Honourable Prosperity, even as much Happiness as this lower World could well afford him: Thus also God dealt with Job, giving him an hundred and forty years of Temporal as well as Spiritual Blessings in abundance after the Lord turned his Captivity, Job 42.10, 12, 16, 17. Thus God Honoured Joseph in Egypt, where he had no Divine Oracle or Angel to speak to him as the other Patriarchs had, yet was he all along like a Pearl in a Puddle, keeping his Vertue still where-ever he came, as God was with him, Gen. 39.2. and last; so Gods fear was before him, ver. 9. though the Iron entred into his Soul, Psal. 105.18. (or his Soul came into Iron, Hebrew) yet sin could not enter into his Heart, because it was fraught with the fear of God when it was suggested to him that his becoming a Minion to one of the greatest Ladies in Egypt would not only afford him much Carnal Pleasure, but also Re∣lease him out of Prison, and Advance him to the Highest Worldly Honour, he contemns the Temptation, furnishing the Tempter with nothing but wet Tinder to strike Fire upon, re∣solving to lye still in the Dust, rather than rise by any way of wickedness. This was strong Faith, and therefore is he made the tenth Exemplary Witness of Faith, Heb. 11.22.

Secondly, Joseph's Off-spring; God blessed him for his Holiness with so long a Life after his Affliction, that he lived to see his Son Ephraim's grand Childrens Children, Gen. 50.23. yea, and to Dance and Dandle with great delight upon his Lap the Grand-Children of his Son Manasseh: This was another Branch of Gods Blessing upon him for his Holiness shining forth so splendidly in him, notwithstanding his want of those helps in Egypt (of God or Angels speaking audibly to him) which his Fore-fathers had: Dr. Lightfoot affirmeth that Ephraim at Joseph's Death could not be less than threescore and fifteen years old, and therefore that pas∣sage concerning Ephraim's Sons being slain by the Men of Gath, 1 Chron. 7.21, 22, 23. seemeth to be not very long after Joseph's Death, if not before it. 'Tis probable (saith he) that third Generation of Ephraim (mentioned Gen. 50.23.) were the Persons so unhappily slain by the Inhabitants of the Land. In those Antient Times it was usual for one Countrey to Invade another Adjacent, as Philistims (or Men of Gath) the Egyptians their next Neigh∣bours, and to carry thence their Booties: This probably had been done upon Goshen the ut∣most part of Egypt, and Bordering on the Philistims. The Children of Ephraim (presuming on their Numbers and Strength) might Attempt to Requite the Plunderers, and Recover their Losses, wherein they miscarried (as is related) for which Ephraim Mourned many days, &c.

Thirdly, Joseph's Last Will and Testament, Gen. 50.24, 25. which he delivered by Faith, Heb. 11.22. consisting of two Branches.

1. His mentioning Israel's Exodus or departure out of Egypt, foreseeing they would be hard∣ly used after his Decease, yet God would visit them with Grace and Mercy, after he had visi∣ted them with Justice and Anger, to wean them from the Idolatry of Egypt, that they might not carry it along with them into the Land of Promise, and because they were tainted there∣with, therefore the Lord Aired and Sweetned them from the stench thereof full Forty years in the Wilderness, and then brought them into Canaan: Joseph lived with his Brethren (after his Return with them from Burying Jacob) in Egypt fifty three years, or more, in great peace and plenty; but at his Death began their Egyptian Bondage: Their Liberty and Worldly Felicity died with Joseph, as afterwards Israel's Prosperity died with Josiah: Yet dying Joseph foretold them by Faith, that the Promise of fetching them forth, and giving them Canaan would assuredly be Accomplished; which Prophecy of Joseph was fulfill'd about an hundred and sixty years after his Death, so long did their Misery and Slavery last before Moses came.

The second Branch of Joseph's Last Will was a command concerning his Bones, Heb. 11.22. He saith not [my Body] but [my Bones] because he foresaw that his Body would be con∣sumed in the Coffin before their departure out of Egypt, and nothing but his Bones would then remain unchanged: This highly commends Joseph's Faith, who though he saw the Pro∣mise afar off, Heb. 11.13. even an hundred and sixty years distance betwixt his Death and Israel's Departure, yet he Imbraced it, neither despising it, nor doubting of its Truth.

Hence the fourth Respect is introduced, to wit, his Death and his order of the place of his Burial: His good Father left his Son a good Example. Jacob would not be Buried in Egypt, the Jewish Rabbies say, because he foresaw that the Dust of Egypt would by Moses be turned into Lice, &c. What a shame it is, that many Men are Buried quick in the World and in Sin? This shews Joseph's goodness in imitating,

1. So good a Father, not to lay his Bones in so bad a place, hoping a better Resur∣rection.

2. In discharging the Duty of a dying Saint, remembring Gods Promise, whereby David did still all murmurings, Psal. 77.9, 10, 11.

3. In retaining his love to the Land of Promise; it seems hereby, Egypt had not Joseph's Heart and Affections, though he had his Honour and Grandeur therein: For he takes care his Bones shall be carried thence.

4. In providing such a standing Memorial of Israel's Deliverance from Bondage; the sight of Joseph's Bones did Preach Deliverance to them during that tedious time of their Slavery: Thus our Lord hath left his Body and Blood amongst us as Remembrancers of our Deliver∣ance from Sin.

5. In resolving, when his living Body cannot go to Canaan, that his Dead Bones should be carried thither: Thus our Edward the first had a strong desire to go to the Holy Land, but being prevented, charg'd his Son upon his Death-bed to carry his Heart thither, leaving 32000 l. to defray charges. His Superstition shames our remissness in not sending our Hearts to those Ordinances which we cannot now come at: The want of an Ordinance may be an Ordinance, especially where there is love to it, longings and lamentings after it: We do all things when we purpose and indeavour to do all things, and mourn that we can do no more.

6. In taking such care to keep possession of the Land of Promise, even while he lived and laid in Egypt: The Amorties in Jacob's absence had Seized on his purchased Field, yet the Title is still claimed and recovered: Oh that we could maintain on Earth good Intelligence with Heaven, and claim our Title there by just means!

The Fifth Remark is, it was during this long Interval betwixt Joseph's Death and Israel's Deliverance out of their Egyptian Bondage, that Joseph's Nephews, the Ephraimites, attemp∣ted their own Deliverance before the time appointed by God, not long after Joseph's Death, and even while their Father Ephraim was yet alive. Hasty work seldom ends well; sure I am this ended with ill success, to the great Grief and Regret of their Aged Father, who mourned for this miscarriage many days, 1 Chron. 7.22. This seems to have happen'd a little before the rigour of the Egyptian Slavery, and before the Reign of that new King (mentioned Exod. 1.8.) who knew not Joseph, as the five Kings of Egypt (his Predecessors,) had done: Those Ephraimites would have been carrying their Grandfather's Bones out of the Land before God's time, and before the Sins of the Amorites were full, Gen. 15.16. therefore the Inha∣bitants of the Land fought fiercely (pro Aris & Focis) for holding fast their own Lands and Livings, and not to be turned out of their Tenements before the time: This furious fight of the Philistims upon their own ground, the Ephraimites (because the Lord was not amongst them, as afterward among the Murm••rers, Num. 14.42.) were not able to stand before so sharp a shock, but turned their Backs in the Day of Battel, as is said, Psal. 78.9. and then was it, that it went so ill with the house of Ephraim, 1 Chron. 7.23. Notwithstanding this, Joseph's Prophecy concerning the carriage of his Bones, was in God's time accomplished; Moses was mindful of Joseph's last Will, and Israel's Oath (they Swore to him, Gen. 50.25.) there∣fore in Conscience of Duty, the Coffin was carry'd out with Israel, Exod. 13.19. which was Buried in the Valley of Achor, that Door of Hope of a better Resurrection; namely, in that Field near Shechem, &c. Josh. 24.32. Thus long did Joseph willingly wait for his Burial in Canaan, being not immediately after his Death carried thither, as Jacob was, but defers his Interment to this time, because he would not disoblige the Egyptians, who would have cen∣sur'd him for contemning their Land, as if that which had been the place of his living in Honour were not thought good enough by him for his lying in when Dead; this would have highly incens'd them against his Survivers.

The Sixth Remark, The History of Job, &c. falls in order of time betwixt Joseph's Death in Egypt, and Israel's Departure out of Egypt. This may rationally be concluded from these Grounds:

• 1. No mention is made in the whole Book of Job, either of the Children of Israel, or of their grievous Sufferings in Egypt, and Deliverance out of it, which had been most suitable and pertinent to the purpose.
• 2. Job is preferr'd for his Piety before any man then alive, even before his patience had given such a lustre to his Piety, then the Church must be in a very low Ebb.
• 3. After the giving of the Law, Sacrificing was confined to the Tabernacle, &c. but Job Sacrificed in a Country of the Gentiles, Men after were bid to Sacrifice at God's Altar, Exod. 20.24.
• 4. After Moses time, the knowledge of God was extinct among the Gentiles, which before had been made known to divers by Dreams and Visions, but then peculiar to Israel.
• 5. Job lived near two Hundred years old, Chap. 1, 2, 3. and 42.16. whereas after Moses Man lived far shorter, Psal. 90.10. God began to cut Man's life much sooner off in Israelites, and all others.
• 6. If Eliphaz, was the fourth from Esau of Teman, as Amram was from Jacob and Levi, this shews their Contemporizing, and that Job lived when it went sadliest with Israel in Egypt.

The particular Remarks concerning Job are,

First, That the Book is no parable or poetical Fiction (as some have dotingly said) but a real History, which is clearly demonstrated both by the contexture of the whole, giving a di∣stinct account of all circumstances of Persons, Places, Actions, &c. and by the succeeding Pen∣men of the sacred Scripture, more especially who mention Job as a real and eminent Pattern of Piety and Patience, as Ezek. 14.14. (where he is quoted and coupled with Noah and Daniel, two Persons that acted glorious Works in the World) and Jam. 5.11. Some suppose that Job was a Son of Nahor Abraham's Brother, descended from him by his Son Uz, as Elihu was of his Son Buz, Gen. 22.20, 21. Job 32.2. and so Elihu came to live near to Job, who was Son of the Elder Brother, as he was of the Younger; others suppose him to be that Jo∣bab of Esau's Posterity, Gen. 36.33, 34. being a Magistrate and Judge in his Country, Job 29.7, 8, 9, &c. whose Name was contracted into Job by his Adversity, who before was call'd Jobab (at length) in the day of his Prosperity. There is an odd Story Jacobus Justus relates in the Notes to his Map of the Holy Land, that Balaam, Job, and Jethro, were Pha∣raoh's

Counsellors when Moses was born, and found by Thermutis the King's Daughter, who brought him into the Court; Moses, while a Child, trampled Pharaoh's Crown under his feet. Balaam said, It presaged Destruction to the State; Job would have nothing determin'd against him; but Jethro said, it was only a childish Trick, so not to be regarded; whence these three sped afterward accordingly, Balaam was slain, Job afflicted, and Jethro made happy by Moses affinity.

The Second Remark is, the Book of Job is a Tragi-Comedy, writ either, First, by Job himself, who wished the History were written in a Book, Job 19.23, 24. so after his Delive∣rance might answer his own with. Or, Secondly, Elihu, who came not from far, as the other three did, but neighboured upon him, and nameth not himself as coming with them, and who saith, [I will shew my opinion, &c. Job 32.15, 16, 17.] Or, Thirdly, By Moses in Midian, who wrote it for the comfort of Israel sorely distressed in Egypt. Whoever was the Penman, it matters not, God was its Author, and Paul quotes Job 5.19. as canonical, 1 Cor. 3.19. the whole Book setting forth Job's fall from a very great height of Dignity in∣to the very depth of Misery by Satan's Malice, first against his Estate, and then against his Body: The Dialogues his three Friends held with him, were to convince him, that his Sinning had been extraordinary, because his Suffering was so: The Doctrinal part of whose Dispu∣tations was sound, but their prejudice misled them in the Application, Job vindicates himself all along, but not prevailing that way, He stops their Mouths by imprecating himself in par∣ticulars, Job 31.1. to last; then comes Elihu in as Moderator, but inclining to the same Mis∣prision of the others, the Lord himself convinceth them all of Job's Integrity, not only by an Oracle from Heaven, but also by reviving Job's Prosperity, doubling all he had lost save only his Children who were with God, and making him the longest liver that was born after Terah, who died at two hundred and five years old, Gen. 11.32. and supposing Job Seventy years old when his trouble came, he lived two hundred and ten years old, having his years doubled also. Behold a Miracle here, How Job a Camel for Grandeur and Riches, passeth notwith∣standing through the eye of a Needle, yea, with Six thousand Camels, &c. Job 42.12.16. He entreth that strait Gate into a Mansion of Glory, &c. his eminent Piety had eminent Misery, which yet ended in both Temporal and Eternal Felicity.