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A31030 Jacob at his journeys end, or, Part of his last words uttered to his son Joseph, and the rest of his children, immediately before his being gathered to his fathers a sermon preached at the interment of ... William, Lord Brereton of Brereton in Cheshire ... / by A.B. A. B. 1665 (1665) Wing B9; ESTC R3284 11,205 26

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JACOB AT HIS Journeys End OR Part of his last words uttered to his Son JOSEPH and the rest of his Children Immediately before his being gathered to his Fathers A SERMON PREACHED At the Interment of the Truly Noble and Right Honourable WILLIAM Lord Brereton of Brereton in Cheshire For the benefit of those who are Lovers of Piety Virtue Loyalty and true Nobility By A. B. Psal 116. 15. Precious in the sight of the Lord is the death of his Satnts LONDON Printed for R. Lowndes at the White Lion in St. Pauls Church-yard 1665. IMPRIMATUR Joh. Hall R. P. D. Episc Lond. à sac Domest Ex adib Londinens Jan. 10. 1665. Gen. 48. 21. And Israel said unto Joseph Behold I dye THe words are a part of that discourse which old Father Israel had with his Son Joseph a little before his death They are so plain and intelligible considered by themselves that I need not nor do I think it convenient to wear out any part of that short time I am to detain you here in showing you the coherence of them with the former We have considerable in them 1. The Speaker Israel the Father 2. The Person spoken to Joseph the Son 3. The Subject matter or thing spoken of Death the death of the Speaker I dye 4. The weight or great concernment of the truth or subject spoken of intimated by the Ecce Attentionis or note of Observation prefixed Behold Behold I dye I shall trouble you but with a very short discourse of the Persons and say but little of Israel the Father who is the Speaker and less of Joseph the Son spoken to and yet a word or two of either 1. Concerning Israel the Father and here the Speaker two things may be considered First his Person who and what manner of man he was It was the same person known formerly by another name that is by the name of Jacob. God Gen. 32. 28. chang'd his name Gen. 32. 28. so also chap. 35. 10. Thou shalt no more be called Jacob but Israel So God before had made an addition to Abrams name Gen. 17. 5. and chang'd Sarah's too ver 15. And it is observed by some that God hath not usually added to nor given a new name immediately to any but such as in their generations were eminent and extraordinary persons Such a one was Israel as Pererius observes totius solius Populi Dei Parens The Father of Gods people and of them only that were in covenant with God Abraham and Isaac were famous in their generation and men of renown yet could it not be so said of them For Abraham was Father to Ismael as well as Isaac and so Father of the Ismaelites as well as of the faithful and Isaac was Esaus Father as well as Jacobs and so Father of the Edomites as well as the Israelites but Israel was the Father of the Israelites only from him the people of God had their names and were called Israelites as we are called Christians from Christ And this is enough to shew he was an excellent and extraordinary Person 2. We may consider the name Concerning which I have nothing to say at present but what I have from Rivet in his exercitations on this book of Scripture who tells us ● the word signifies Rectus Dei a right or upright man of God and this he says was St. Jeroms opinion 2. Vir videns Deum a man seeing God And it is indeed true first that Israel was an upright or a plain down-right man as we use to say as our Saviour by his allusion seems to confirm when John ●● 47. he says of Nathaniel that he was a true Israelite in whom was no guile And true it is secondly that he had several visions of God and one particularly when he received this name Gen. 32. 30. when he saw God face to face But yet as Rivet says it is most probable in the third place that he received this name because he was Princeps cum Deo prevailed and had Hos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. power with God as the reason is given by him that gave the name Gen. 32. 28. Compare these three several conjectures together and there is reason to believe he was an eminent and illustrious person 2. Concerning Joseph the Son the Person here spoken to it may be demanded how it came to pass that Israel directed his speech to him who was the youngest of all his sons but Benjamin of which this perhaps might be the reason because Joseph was in highest power as being advanced in Egypt above his brethren and able to make provision for them The old man looked upon him as if he had been his first born and gave him a portion above the rest ver 22. Therefore leaves he the charge of carrying his bones out of Egypt to him and puts him in mind that now he was neer his death Behold I dye which is the third particular in the Text the Subject matter or thing spoken o● Death Behold I dye 3. The meaning I suppose to be this I must dye dye within a short time So Junius and Tremelius read it Brevi moriturus sum And this interpretation is confirmed by what we read before in the 23. chap. and 29. ver The time drew near that Israel must dye I shall speak to this point in this method 1. First by shewing that what Israel said of himself was a truth and that he might have said it of Joseph and all his posterity as well as of himself Behold I and thou and all thy posterity must dye 2. It is a truth to be owned acknowledged apply'd and every man is to say with Israel I dye 3. It is a notable and observable truth as appears from the additional note of a●bention Behold I dye First it is a truth not to be denied or gain said Solomon tels us of a time to dye as well as to be born Eccles 3. 2. And he that denies this doth in effect give God the lye who told Adam and in him his posterity in the day that thou eatest thou shalt surely dye Gen. 2. 17. So that it is true First because of mans sin and Gods threatning and curse thereupon So St. Paul Rom. 5. 12. As by one man sin entered into the world and death by sin so Death passed upon all men for that all have sinned Man gave sin its entrance into the world and sin procures mans exit and removal out of the world Secondly there is nothing can preserve or rescue from Death none ever yet lived nor do nor ever shall live but have dyed or must dye those only excepted who were miraculously translated and such as shall be found alive at the second coming This the very Jews believed for truth and therefore when they heard our Saviour say if a man keep my saying he shall never see death John 8. 51. they mistaking his meaning and thinking he had spoken it of bodily