A Complete History and Mystery of the Old and New Testament

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 thyself 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 courageous.

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 cheer 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 Sepulcher, 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 swallow 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 receiving Divine Promises till it be first freed from false Fears: Therefore God came to comfort 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 Lord's, 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 Honor (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 toward 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 particulars, God assured Jacob (and so he doth no less to us the Children of Jacob ) that there is a Paternal 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 lightened from his Doubts, his Faith now got above his Fear by the help of this Heavenly Vision, [that he Rose up from Beersheba] 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 carelessly 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 lie, 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 chargeable 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 reckoned (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 show out of what Family 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 magnify 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 signal singular Blessing of Heaven, be accomplished upon Earth: All which do show,

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 Hundred 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 entreated four hundred years, Gen. 15.13. which must begin when Ishmael mocked Isaac, he being the Son of Hagar the Egyptian, Gen. 21.9. Gal. 4.29. This Persection happened 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 reckoned 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 coming to Joseph, All which amounts to 215; yet all this long Period, God's Promise lay Dormant 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 Woman's 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 Parenthesis 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 Promise, 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 Babel ) 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 Honorable welcome thither; And,
• 2. His comfortable welfare there. First of the first.

1. Jacob had not only a common welcome, but an honorable one: When he had quelled and killed his fears (for he first feared to go, till God promised him his presence and protection) by the power and force of his Faith, Gen. 46.3, 4, 5. He came down thither comfortably, 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 Precursor or Harbinger, 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 Judah as his Messenger, who did not only excel all his other Sons in Prudence and Power, but also 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 wherewith 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 welcome, lest the Inhabitants should make an Insurrection against him, when they saw him (a mere 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 Cattle. This admonishes us to do nothing unadvisedly, lest our rashness work our Ruth and ruin; give no offense carelessly, take no offense causelessly: As Jacob would not trouble any, so he prudently prevents his being troubled by any: Joseph, (hearing by Judah that Jacob was got to the Borders of Egypt ) goes forth to give him his welcome, 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. 'It is 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 myself 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 〉 ] to skip and spring more like a suckling at the Breast than an Embryo in the Womb, and [ 〈 in non-Latin alphabet 〉 ] to Dance a Galliard (as the two Greek words import) Luke 1.44, 46. leaping levalto's for the Savior's 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. 'It is 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. ['It is 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 lingering Desire of his Son Joseph long 23 years; and hearing he was living, when he thought him all that time Dead, then he crieth [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 obtained 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 transporting, 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 lapped 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 Raptures rejoicing more for Joseph 's life ( he had from him, his Father ) than for his Honor he derived from Pharaoh.

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

1. He at this merry Meeting instructs his Brethren (unacquainted with Courtship, being wholly Educated in Country 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 honored Joseph 's Relations.

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 promised 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 Favorite 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 Country without the Kings Privity and Approbation.

4. As Joseph promised Goshen to Jacob either out of Conference he had with Pharaoh concerning 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 Honor, and always aims at the highest. The tallest Trees are weakest at the Tops: His Providence in avoiding that offense (had he acted by his single Principality) was as a Back of Steel to make his Bow abide in strength.

5. His marvelous 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 Rabbi 's relate) and casting away his Princely Bonnet, and other Ornaments of Honor, (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 become their Messenger (himself) to Pharaoh, saying, [ I will go up and show Pharaoh, &c. ] Gen. 46.31. for none could expedite that Affair so well as himself, having the Kings Ear, and so high in his Favor, that Pharaoh could deny him nothing he requested: This teacheth, that what we can (and ought to) do ourselves, 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 only 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 asked 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 suffered 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 idleness as a Capital Crime, to the pains of Death, yea, to one of the worst of Deaths, to die by Famine: 'It is a Law laid upon all Mortals to sweat out a poor living by some lawful Labors, and to Earn what they eat by the Sweat either of the Brow or of the Brain, Gen. 3.19. yea, Paradise itself, 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 themselves 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 〉 , a Decorum, an Honor put upon it by God: 'It is the unlawful only, that are shameful; A Gamester, a Cheater, a Kid-napper, an Usurer, &c. are ashamed 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 acknowledge 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 wondered at the whiteness of his Hoary Head. As the King, seeing Joseph 's Brethren young Men, and fit for Labor, 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 Labors, and not upon the Labors of others, so it was no Sin to succor them: So he, seeing Joseph 's Father a very old Man, and past his Labor, asks him only of his Age, but nothing of his Occupation: Jacob was now an hundred 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 designed 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 Abraham 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 welcome, 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 Egyptians, for this would have divided them one from another; yet were there some Egyptians Inhabitants among the Israelites in Goshen, of whom they borrowed 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 humor Pharaoh, while they honor Joseph: yea, so good-humor'd God made Pharaoh to Joseph, that he offered 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 loath 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 instructing us how to comport ourselves before his Father, &c.

Having seen Jacob 's welcome to Egypt, now his welfare in it is next to be considered: as the first was Honorable, 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 Honor 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 comfortable: 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 everyone their [ 〈 in non-Latin alphabet 〉 ] or full portion and proportion, as Luk. 12.42. which seemeth to have Reference to this place expressed by the Septuagint [ 〈 in non-Latin alphabet 〉 ] he gave them their due measure of Meat, or the Hebrew 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 Household, as Children use in providing for themselves; yet 'tis improbable those Shepherds (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 Confidence for Provisions in their proper Season and Proportion from him: 'It is said, Joseph nourished 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 promised 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 otherwise would all have perished: All which teacheth us these many Remarks. As,

1. That 'tis a blessed thing to begin a Journey with seeking God's Blessing at the beginning thereof; so did Abraham 's Steward, Gen. 24.12. so did Jacob when come from Beersheba to Bethel, Gen. 28.20. He prayed as well as Vowed, and so he did at his coming out from Beersheba towards Egypt, Gen. 46.1. there he offered 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 perilous 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 man's 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.

Neither the one, nor the other ought to be neglected: God may indeed give Success without 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 brutish Brethren who had been sometimes 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 virtuous Joseph, who while he fed his Brethren, heaped 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 revenged himself, the more his God would (as indeed he had done) reward him.

3. It teaches what a marvelous 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 famished 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 Savior's 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 prefer'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 choose rather to live as poor Shepherds in the Church and Service of God, than to be proud Courtiers in the Royal Palace, estranged from the Household 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 uncorrupted, 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 Neighbors (the Egyptians ) Jewels, and Earrings, &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 shows, there is no love lost betwixt them: There be Antipathies in Nature, (as betwixt the Lion and the Cock, the Dog and the Sheep, &c.) but none like that of the old Enmity, 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 Catastrophe 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) numbered Seven principal ones. There were others less principal that pinched him, As (1.) His hard Service in Laban 's House. (2.) The Suborning of Leah for Rachel. (3.) The Fornication of Judah with Tamar, unlike Joseph for Chastity. (4.) The detaining of Simeon in Egypt 's Prison. (5.) The Bereaving him of his dear Benjamin, &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 anymore Crosses in the fattest of that fat Land of Egypt for his last Seventeen years, Gen. 47.28. so long Jacob had nourished Joseph, Gen. 37.2. and just so long Joseph nourished 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 called an evil Age, Eccles. 12.1.) came upon him, which made his second state a state of Adversity that ushered in Death by a lingering Sickness; yet before this, he saw God's Promise began to be accomplished, 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 man's 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 Cattle.

4. And was mightily and marvelously multiplied with a numerous Off-spring above ordinary 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 stroke of Death, he lying many days under this last Sickness, being Sick unto Death; this Jacob understood by a natural Instinct, or it was Revealed to him by a Prophetick Spirit; hereupon by his Paternal Authority 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 public 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 truly with me,] or Hebr. Do with me Mercy and Truth, wherein as he enjoins Joseph as a Son, so he reverenceth him as a Prince: Thus as Joseph did not disdain to Honor Jacob as his Father (according to the Fifth Command, Honor 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 honor 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 accomplished 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 wished 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 followed that time were few and good, even all those seventeen years wherein Joseph nourished him, paying his 〈 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 Remarkable, that God's 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 seventeen: 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 shows 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 Lord's and the fullness of it, Psal. 24.1. and though he was then conveniently seated there with his whole Family, but Requests he might be Buried in Canaan, not from any Superstitious conceit that one Country is holier than another, and nearer Heaven, but upon far graver grounds. As,

1. To testify his Faith concerning the promised Land (a Type of Heaven) and the Doctrine 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 promised 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 lie among them when dead: But the former, he judged it his Felicity to have Fellowship with both in Life and Death.

4. Because Canaan (not Egypt ) was the Country Christ (the Worlds Redeemer) was to lead his Life, receive his Death, be raised therein, and from thence to Ascend into Heaven: Jacob therefore desired 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 Ancients 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 swallowed up in Victory by Life Essential) were quite broken, even by the Death and Resurrection of the Lord of Life, then were they enlarged to become Witnesses and Attendants of Christ's Resurrection, and who appearing, were known to many in the City, as Moses and Elias were known to the three Apostles in the Mount at Christ's Transfiguration, either by a special Revelation, or by that Celestial Illumination (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 remembered by those that were living, supposed to be, Simeon the Just, Anna the Prophetess, Zacharias, Lazarus, and others lately dead, whose Bodies 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 lie in that Land, because he hoped (as Lyranus affirms) to be one of those, which should Rise out of his Grave at Christ's 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 expect 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 outweigh opposition than a bare Promise.

3. That Joseph might do it with less offense 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 lie in when dead? ] Hereupon Joseph might have been otherwise persuaded and over-ruled by Pharaoh: But this Oath answered 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 judged 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-Christians, 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: 'It is 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 weakened by many sore Travels, and long toilsome Troubles, Gen. 48.1. It was told Joseph, Behold thy Father is sick, which the Septuagint expresseth by [ 〈 in non-Latin alphabet 〉 , turbatur ] to show, how he had been toiled and turmoiled with many Crosses, Calamities and Trials 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. God's 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, quomodo 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 Erected; for this do we groan earnestly, 2 Cor. 5.1, 2, &c. that when the Earthly House is dissolved 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, killed him with a Kiss, and sucked his Soul our of his Body into himself in a friendly Salutation: This was in a manner equivalent to Righteous Elijah's Translation (which two (a blessed couple) confer'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 lingering 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 lingering Sickness, and all this in Mercy, that they may become more weaned from the World, better prepared for their Death, Desirous to be dissolved, to be with Christ, and that they may have a more easy 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 weakened and wasted with much Sickness, natural strength being worn away, cannot make Resistence, such die more easily: The Divine Contemplation of Dr. Hall hereupon is richly worth Recording:

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 lie long under Chronical Diseases, dying, as it were, by Inches (as those that are Consumptive or be Famish'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 〉 , 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 accomplish the latter, in declaring the first part of his Will, which was thus occasioned; No sooner did Joseph hear of his Father's fatal Sickness, but he, like a dutiful Son (not lingering till he was sent for) lays by all his Public 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 prefer'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 entered 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 solicitous to Inherit their Parents Graces than their Goods. Dying Jacob was revived 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. Showing forth (or Heb. Ciphering one by one ) all the marvelous Mercies of God towards him: This Jacob did here, v. 3, 4, &c. to testify in what great Peace and Recumbency or Acquiescence 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, notwithstanding 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 Composedness, 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 quickened his dying Spirits so with new Strength, as to rouse 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 Treasures, Pleasures and Honors 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 join 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 Confidence 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 forfeited 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 Rachel's 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 Sepulcher, 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 intentionally 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 Honors in Egypt (which was not his Native Country) 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 snatched away from me by a preposterous Death, when I expected she would live (being young) and bring me forth a numerous Offspring (which, God promised, should spring from my Loins) yet brought forth only two Sons, Joseph and Benjamin, therefore God would Recompence me, and make up my loss by Adopting Joseph's two Sons, that God's Promise in multiplying his Seed, might be fulfilled in and by them two.

The Remarkable Mysteries that lie 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 Heavenly 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 Embraces: 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 behind 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 Joseph 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 〉 ] all Eye, and knows all, Psal. 139.2. to 14. Neither doth God Bless any as Absent from him.

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 called a Royalty or Prerogative, Joh. 1.12. which Nonnus Paraphraseth [ 〈 in non-Latin alphabet 〉 ] styling it Heavenly Honor, 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 called Godly and Christians. They are called 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 called 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 Immanuel ) Zech. 8.23. saying, Let us be called 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 Gaius 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 Pleurisy, seeking anymore than thyself, I will be satisfied with thy favor, Deut. 33.23. Psal. 65.4. when thou tellest me where thou feedest, Cant. 1.7, 8. I will feed and lie 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 betwixt 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 honorable Blessing by this sign of the stronger and more honorable 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 pleased with his Father's Blessing, yet being displeased with his symbolical Posture, he endeavors 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 enlightened 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 happen 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 forever; But mark, the Differences are only in Points less Material, and such as concern not the Foundation. This Difference betwixt Jacob and Joseph was about a Matter of Ceremony; 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 Pharaoh'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 differed from the First; For,

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

2. The former Will, He made 〈 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 〉 The word used, v. 22. to express Joseph 's being at the very point of Death: So Jacob in Gen. 49. had just finished his course (as 〈 in non-Latin alphabet 〉 signifies) and had finished 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 gathered up his feet, and gave up the Ghost, Gen. 49.33.

3. The first concerned only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife: 'It is 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 have Israel '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 Promised 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 Patriarchs (mentioned 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 Fathers 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, Idolatrous, 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 Honor 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 Honor, 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 Elder; 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 show 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 Counselors ) 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 perished 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 confirmed on them by Moses, Deut. 33.17. and Joshua 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 God's 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 turned oft as Goats to Christ's 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 Luster (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 Paraphrast [ Pràyer and Supplication, ] even this way Christ hath purchased a Field for us, (as Jacob did for him, Gen. 33.19.) yea, and an upper as well as a nether Field, (as Judge. 1.15.) this Life and that to come, 1 Tim. 4.8. and Mark 10.30. both bequeathed by Testament.

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 God's 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 established 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 God's 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 Human 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 blessed 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, Simeon 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 Jacob, &c. ver. 20.

Secondly, The Apostle might pick out that one Instance out of the many Patriarchal Blessings, supposing a taste enough, where the whole is so well supplied at large in Gen. 49. and enlarged 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 show 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 motion is many times quickest, when the motions of the Flesh are slowest. The Soul is most sensible, 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 remembered; how much more of this extraordinary Prophet and Primitive Patriarch, in this his last farewell (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 communicates of its Rays to Men: Jacob, blessed of God, blesseth all his Sons with a Prophetick Blessing, prophesying what should befall 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, (blessed with Faith himself) in Faith blesseth all his Sons, Gen. 49. where we have Jacob in God's 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 itself 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 Foundation 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 abiding in the bottom of God's 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 Commonwealth of Israel.

2. Their Manners, some were Wanton, some Cholerick, others Envious, Ravening, &c. yet repenting of their sins, they received 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 Men's 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 bestowed his last and best Patriarchal Blessing upon all the twelve Tribes; so 'tis expressly 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 reckoned as three of the twelve Patriarchs in all after Ages: Omitting all the particular Benedictions 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 connection 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 〉 , much in a little, and because of its Brevity, Suavity and Fulness, is truly 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 rendered various Reasons.

The first Reason is, Some of the Fathers say, that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan (whereof he was now speaking) he made here a Confession of his Faith against Antichrist, how this was a mistake in the Fathers, I have at large shown 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 Heavenly 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, Judge. 18.30. and 1 King. 12.30. (for which 'tis supposed, Dan is left out in the Sealing, Revel. 7.) hereupon he darts up this desire to God for them, and for himself in them, having an Eye at Samson (of that Tribe) their Savior, especially at Christ the Worlds Savior, 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 general, and Samson in particular were sore oppressed by the Enemy, as appears in Judge. 1.34. and 18.1, 30, 31. and 16.16, 17, 21, &c. so that this Ejaculation might well enough cohere with Jacob 's sudden and smothered 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 Considerables 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 anything 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 designed 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 horror, this is Metaphorically called an Hell and Damnation in this World: So when God enlarges the Heart, and fills it (as a Vessel of mercy ) with grace and mercy, this is an Heaven upon Earth, and a kind of Salvation.

Thirdly, 'It is 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 Savior, Isa. 43.11. Salvation is of the Lord, Jo • . 2.9. and it belongeth to the Lord only, Psal. 3.8. therefore is he called the God of Salvation, 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 waited, 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 promised 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 support 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 Christ's 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. 'It is 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 Remarks.

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 Retention 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 permit, 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 Bedshead,] 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 Bury 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 〉 , 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 before 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 troublesome) 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 hundred 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 Sojourning 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 Remarks.

The first is, as they are methodized in the last Chapter of Genesis, His great Filial Honor 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 Custom 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 honors 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 testify 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 being 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, Counselors, Captains, and a strong Convoy or Conduct for their Defense in case of Opposition, and there affordeth his Father a most Honorable 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 Providence for confirming the Faith of the Israelites (when they were to pass over Jordan afterward) 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 revenged 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,