during prime of his age is giuen to nothing but to his pleasure that is as good to him as Iacobs redde broth was to Esau take this pleasure frō him and take away his life herein is all his ioy and he delighteth in nothing so much as to spend his time in hunting hawking dicing gaming wantonnesse and drinking Now know for certaine this is a right Esau and yet many such haue wee among vs who thinke of themselues that they are they iolly fellowes and they onely carrie the braue minde but as for Iaacob and such as make conscience of their waies and words those alas are silly fellows Now what is to be said or thought of these Surely this if they doe not and that in time looke to their estates and to themselues it will cost them their liues euen the life of their soules Esau lost his birth-right by his profanenesse and so will these men doe if they continue in this estate they will blot their names out of the booke of life and roote themselues quite out of the kingdome of heauen Therefore let all yong men whatsoeuer they bee high or lowe take heede how they liue in sinne and goe on in their wickednesse for if they take Esaus course and continue in profanenesse doubtlesse they will haue Esaus end How wonderfully doth Satan bewitch them that while they goe on in sinne they should thinke so highly of themselues and so basely of those that make conscience of their waies Wherefore in the feare of God let such betime redresse their waies and courses lest when Gods curse is vpon them they crie too late for mercy And thus much of the parties blessed The fourth point to be considered is the nature or matter of this blessing in the ende of the verse Concerning things to come The meaning of these wordes is this That olde Isaac their father did pronounce blessings vpon his sonnes not onely for the time present but also for the time to come in blessings temporall and spirituall as wee may read Gen. 27. vers 28 39. where hee giueth to them both the fatnesse of the Land and plentie of wheat and wine and especially to Iaacob that he should be Lord ouer his brethren But some will say it may seeme to prooue otherwise for while Iaacob liued he was alwaies humble and subiect to Esau and when he came to his owne countrie from among the Aramites as he met with Esau he sent presents to him and when he saw him he went before and bowed himselfe to the ground 7. times vntill hee came neere to his brother Answ. That prophecie of Iaacob and Esau that the elder should serue the yonger must not be restrained to the persons of Iaacob and Esau but referred to their posteritie especially in the daies of Dauid and Salomon for then were the Edomites who came of Esau in subiection to the Israelites the posteritie of olde Ismael Whereupon Dauid speaking as a King saith Psal. 60.8 Moab shall be my wash-pot ouer Edom will I cast my shooe meaning thereby that hee would bring the posteritie of Esau into a base and lowe estate of subiection vnto him according as we may see verified 2. Sam. 8.14 But some will say that Isaac when he blessed Esau pronounced that he should haue a fertile soile and the fatnes of the earth should be his dwelling place Gen. 27.39 whereas in Malachie the Lord saith Mal. 1.3 he hated Esau. And a token thereof was this that hee had made his mountaines waste and his heritage a wildernesse for dragons meaning that he should dwell in a barren Land How can these two agree Answ. First wee may say thus That the land of Edom was a fertile land but yet in respect of the Land of Canaan but a barren and waste Land Secondly Isaac speaks here of Idumea as it was in his time not as it was afterward for it might be fertile in Isaacs time 〈◊〉 yet after become barren for God will curse a Land by turning fruitfulnesse into barrennesse for the wickednesse of them that dwell therein Psal. 107.34 And thus much for the example of Isaacs faith Now follow the examples of the faith of Iacob Iacobs Faith VERSE 21. By faith Iacob when he was dying blessed both the sonnes of Ioseph and worshipped on the end of his staffe IN these words the holy Ghost layes downe the notable and worthie example of Iacobs faith which is heere commended by two actions First his blessing of the two sonnes of Ioseph Secondly his adoring or worshipping of God In the first action consider these points 1. The blessing it selfe 2. The circumstances belonging to the same As 1. the time when Iacob blessed them that is when hee was dying secondly by what meanes did hee blesse them namely by faith thirdly the parties blessed Ephraim and Manasses Of these in order First for the blessing Of this kinde of blessing wee entreated in the former verse in the example of Isaacs faith and therefore neede not now repeate the same Onely this wee must remember that this blessing of Iacob is not the common or ordinarie blessing of a Father but the extraordinarie blessing of an holy Patriarch and Prophet of God The blessing it self stands in three things 1. Iacob makes the sonnes of Ioseph his own sonnes adopting them and taking them into his family And this is the meaning of those words in Genesis where Iacob saith as hee is blessing them Let my name be named vpon them and the name of my Fathers Abraham and Isaac Gen. 48.16 that is they shall be receiued into my family and be my children called after my name 2. He giues them two portions in the Land of Canaan for Iacob was made an instrument of God by way of prophecie to distinguish and diuide the Land of Canaan among his children 3. He doth as a Prophet by the spirit of prophecie foretell the condition and estate of Ephraim and Manasses in their posterity to wit that they should be great Nations and of them should come two great people in these three things doth Iacobs blessing consist Out of this blessing of Iacob we learne two things First that God alloweth this liberty to a master of a family to adopt and chuse for the vpholding of his house a childe or children in the want of issue from his owne body For here olde Iacob for the continuance of his posterity and the enlarging of the Church of God adopteth his sonnes sonnes into his own family to be his own sonnes And this he doth by faith And therefore a Lord and Master in his family may doe the like but yet with this caueat hee must euer take heede that in this adopting he doe not vniustly hinder his owne issue or kindred Againe whereas Iacob blesseth these two sonnes of Ioseph by fore-telling the particular estate of their posterity for their portion in the Land of Canaan here wee learne that in many things God doth vouchsafe to reueale his
The second point is that faith alone and no other vertue nor spirituall power in mans soule is able to doe this And this may be proued by comparing it with all the principall vertues of the soule for amongst all there are none that may come into comparison with faith but hope and loue both which especially loue haue their seuerall and special excellencies yet haue neither of them nor both of them this vertue to apprehend and apply Christes righteousnesse The property of loue is to extend it selfe and with it selfe to carie manie passions or affections of the heart and to place them vpon the thing that is loued yet cannot loue be said properly to apprehend Christ for he must needes be apprehended before he can be loued And the proper action of Hope is to waite and expect for a blessing to come so hope waites for saluation but properly apprehends it not For saluation must first be beleeued and then hoped or expected so saith Ieremie Lament 3.26 It is good both to trust and to waite for the saluation of the Lord To trust that is to beleeue assuredly it will come there is the action of faith and to waite till it doe come that is the action of Hope Thus we see the seuerall natures and actions of these two worthy vertues But the proper action of faith is to apprehend and lay hold on Christ and his righteousnesse and to apply them to a mans owne soule and that being done then come Loue and Hope do their duties And so though loue last longer then faith doth yet faith is afore loue and makes the way for it To conclude this second point Faith is a hand to take hold on Christ his benefits Loue is a hand to giue out tokens of faith both to God and man For 1. Cor. 13.5 Loue seeketh not her owne but others good namely the good of them that are loued Hope is an eye looking out and wayting for the good things promised So that as faith is the hand of the soule so loue is the hand and hope is the eye of faith Loue the hand wherby it worketh and Hope the eye whereby it waiteth and looketh for the performance of such things as faith hath apprehended and beleeued If the Church of Rome thinke this any wrong to this holy vertue of loue to be the hand of faith let them know it is not ours it is the doctrine of the Apostle where he saith Faith worketh by loue If faith worke by it then surely loue is the hand of faith Thus faith worketh by loue waiteth by hope but beleeueth by it selfe And for this cause the righteousnesse that makes vs righteous before God is rather called the righteousnesse of faith then of any other Christian vertue or grace of the spirit And for the same cause is it that so often in S. Pauls Epistles it is called by the same name as Philipp 3.9 The third and last point concerning Noahs faith is that Noah was made heire of this righteousnesse A speciall commendation of his faith It made him heire of true and sauing righteousnesse that is it gaue him a true title vnto it made him heire apparant of that glory which it assureth euery one that apprehends it by this true faith and so he was made as certainly and as truly partaker of it as the young Prince is assured of his Crowne and Kingdom at his time or the heire of his Fathers lands Here two most worthy doctrines doe offer themselues to our view 1. The excellencie of faith 2. The excellencie of a Christian mans estate The excellencie of faith appeares thus It makes a holy man assured certaine of his saluation by Christ Iesus The Church of Rome saith it is presumption in any man to thinke so vnlesse he haue an extraordinary reuelation but we learne from the Scripture that if a man haue true faith that is able to assure him of saluation For faith makes him an heire of true righteousnesse and of saluation thereby Now we know the heire is most sure and certaine of his inheritance what-euer hee gets or loseth he is sure of that But this righteousnesse and saluation by it is his inheritance therefore he may be and is by faith assured of it The Papists therefore doe wrong vnto this doctrine and derogaâ—e from the dignitie of true faith But this is their custome they will extoll any thing rather then that which the holy Scripture so much extolleth namely true faith For if they knew what it is trulie to know Christ and to beleeue in him by that faith which worketh by loue they would then know that faith makes a man heire of happinesse and therefore most assured of it Secondly here we may see the excellencie of a Christian mans estate he is not naked nor destitute of comforts but is heire of a glorious inheritance by meanes of his faith and a Christian mans inheritance is Christs righteousnesse Out of which we learne First that no man by any good workes done by or in himselfe can merit true and iustifying righteousnesse the Pharisaical Papists teach so but their conceit is here ouerthrowen by the doctrine of the holy Ghost For sauing righteousnesse is his inheritance which we know is alwaies gotten by the Father and descends from the Father to the Sonne as a free token of his loue And it were scornfull and absurd to see a Sonne offer to buy his inheritance of his Father it being against the nature of an inheritance to come any other wayes but by free gift from the Father to the Sonne therefore our righteousnesse that must saue vs being as wee see here our inheritance let vs resolue of it we cannot buie nor merit it Againe heere is sure and solide comfort against all the grieâ—â—s and crosses and losses of this world Gods children must needes haue their portion of afflictions in this life But here is their comfort they may lose their goods liuings possessions their good names their healths their liues but their inheritance standeth sure and firme and cannot be lost Let them therfore here learne not to grieue out of measure for a holy man may say thus to himselfe and that most truly My Father may frowne on me for my faults and chastice me for my sinnes but I am sure he will not disenherite me for I am heire by faith of Christs righteousnesse and I may lose many things but I shall not lose that Thirdly and lastly here must Gods children learne their duties They are heires to a godly and glorious inheritance and Christes righteousnesse is their inheritance therefore they must learne to set and settle all their affections on this inheritance For there is nothing in the world more worthy to be affected then a faire inheritance We must therefore first labour aboue all worldly things for this inheritance namely to be made partakers of this righteousnesse This is that pearle which wee hauing found must sell all we haue to
men to some particular estate and duty in Family Church or Common-wealth as when a man is called to be a Magistrate Minister Master of a familie Lawyer Physician c. Thirdly God calleth some men to some priuate Personall duty which he designeth not to others but to be done by them alone Such a calling had hee assigned him Matthew 19.21 that would needes be perfect Goe sell all that thou hast c. Now the calling of Abraham in this place is to be referred to this third kinde For it was a priuate and personall calling to leaue his Country his kindred his lands his possessions and to goe seeke another and to be the Father of the faithfull and to receiue the couenant and this dutie belongs to none but who shal personally by name be called vnto it Yet all these three callings may concuâ—re in one as here in him For he was called to be a Christian for the generall and a gouernour of a great family for the particular calling but that that is in this place vnderstoode is this extraordinarie and personall calling to leaue his Country And in it we are to consider three circumstances 1. Who was called 2. When 3. How he was called For the first Abraham was called the sonne of Terah but neither his father Terah nor his brother Nahor were called but Abraham alone But it may worthily be demaunded why God should not call his Father and his kindred there can be no aunswere but this that the Apostle giueth Rom. 9.18 God hath mercy on whom he will and withholdeth it from whom he will He calleth Isaak and refuseth Ismael loueth Iacob and hateth Esau taketh Abell and leaueth Cain euen because he will and for no cause that wee know But why then calls hee Abraham and not his kindred Is not that partiality I answere he is tied to none hee might refuse all therefore the meruaile is that he calls any But why some and not other why Abraham and not his kindred no reason can be giuen for Gods Iudgements are wonderful But as that that is impossible with man is possible with God Math. 19.26 So that that is iniustice or partiality with man is iustice with God And it is extream folly and intolerable presumption for vs to weigh Gods actions in the balance of our shallow reason For the second But when was Abraham called for the time there are two circumstances worth the obseruation First Abraham was called to this dignity when he liued in Idolatrie with his Fathers So saith Ioshua 24.2 Thus saith the Lord Your Fathers dwelt beyond the floud in old time euen Terah the father of Abraham and serued other Gods If Abraham was called by God when he was an Idolater then it is apparant hee had not purchased Gods fauour by his workes Where we learne that the whole worke of a mans saluation is to be ascribed to Gods meere mercy who as the Prophet saith was found of them that sought him not Esay 65.1 Abraham neuer dreamed of the true God nor of any new couenant of grace and saluation when God called him And so when Paul was going armed with bloudy furie and his furie armed with commissions and authoritie against the Saints then God from heauen called him and of a persecuter made him the principall instrument of his glory Acts 9.2 c. Therefore to apply this to our selues If God haue vouchsafed vs the same grace and taken vs to be his people and made a couenant of saluation with vs which in former times haue beene sinners of the Gentiles wee must learne here to see whence this fauour is and therefore to ascribe nothing to our selues but giue all the glory vnto God And particularly for euery one of vs If God haue been so mercifull to any of vs as when we were Popish or superstitious with our Parents or kindred to open our eyes and bring vs home to his holy truth or when wee weltred in wickednesse and sensuality with the profane world to touch our hearts and to call vs to grace and sanctification let vs often remember and freely acknowledge this his vndeserued mercie and say with the holy Prophet Vnto thâ—e belongeth mercy but vnto vs open shame Secondly for the time when Abraham was called It was when hee was 75. yeeres of age or there-abouts as is manifest in the Storie Genesis 12.4 therefore wee see that God for a long time let him lie in his blindnesse and idolatrie ere he called him It is more then likely that Abraham in that meane time liued ciuilly followed learning other ciuill courses and in that time it is likely he attayned to that measure of knowledge in Astronomie and other learning for which he is renowned in olde Writers But this was the first time that he was called to know and serue the true God in his true seruice Heere wee learne that though a man perseuere in his sinnes for a long time and passe his best yeeres in vanitie without repentance and thereby be in a grieuous and fearefull estate yet true beleeuers and men penitent must not therefore iudge them cast-awayes For Gods mercy calls a man in his old age and toucheth the heart when it pleaseth him Christ in the Parable calls some at the 11. houre Mat. 20.6 and so God calleth men to grace in their old age We must therfore spare these sharp vnsauourie censures which som vnaduisedly cast vpon such men for charity thinketh not euil 1. Corinth 13 where it may thinke or suppose any possibibility of good But contrariwise pray for them and hope of their conuersions because we know that at what time soeuer a sinner repents of his sinne God will forgiue him Ezek. 18.27.28 And yet for all this men must not presume to liue carelesly in their sinnes for that is desperately to tempt God but must follow the holy Counsell of Salomon Eccles. 12.1 To remember their Creator in the dayes of their youth and to turne vnto God when they haue meanes least God take away the meanes and with the meanes his fauour from them Abraham was not called till he was olde but when hee was called hee harkened and obayed So must thou when God calls thee by afflictions or by his word then answere and obay as Abraham did or else Abrahams calling in his old age will be little comfort to thee Thus much for the time Thirdly for the manner of his calling it is laied downe in the Storie of Genesis to be in an earnest kinde of Counsell Goe out saith God from thy kindred and from thy Fathers house vnto the land that I will shew thee Where it is to be obserued he saith not barely Goe or come forth but hee amplifieth and vrgeth it with many wordes and circumstances If any aske why God did so when hee might haue giuen the commaundement in one word I answer the reason is that Abraham might haue cause more seriously to consider of Gods calling and to
this commaundement was personally directed to Abraham and concernes not vs as it did him yet it hath his force and vse euen to vs. For though we are not to goe out of our Country and leaue our liuings and habitations yet we must doe that that is proportionable hereunto That which is commanded to Salomons wife is to all Christians Harken O daughter and consider incline thine eare forget thy owne kindred and thy Fathers house so shall the King take pleasure in thy beauty Psalm 45.10.11 This wife of Salomon is the soule of euery Christian the spouse of Christ the true Salomon who by nature is daughter to heathen Pharaoh that is to sinne corruption and wrath but being maried to Christ must forget her owne kindred and Fathers house that is their owne nature and naturall affections and carnall desires and then shall Christ our King and spirituall husband take pleasure in vs and reioice to doe vs good And this is the chiefe trauailing of all and most acceptable to God when a man goeth out of himselfe and denieth his owne desires to obay God and to serue Christ Iesus Thus we see the matter of his obedience Now followeth the end Which he should after receiue for inheritance The second particular in his obedience is the End why he went out of his owne Country namely to inherite another that is the land of Canaan called else-where the land of Promise because God promised it vnto him and to his â—eed Now Abraham at Gods commaundement went out of his owne Country into this place to inherite it and to take possession of it But it may be obiected He inherited it not yea furthermore Stephen saith Act. 7.4 God brought him in but gaue him no inheritance in it no not the bredth of a foote I answere though Abraham did not inherite it personally himselfe yet he may be said to inherite it two wayes 1. Sacramentally or Mystically 2. In his posteritie First Sacramentally thus The land of Canaan is to be vnderstoode not onely as a Country of Asia fruitfull and fertile and plentifull of all good things wherein the onely visible Church was confirmed till Christs comming But further as a Type of the heauenly Canaan where the triumphant Church raignes in glory with God And thus Abraham did in his owne person inherite it for he was translated from this world after his death into the glory of heauen And in that respect the glory of heauen is rather called the bosome of Abraham Luke 16 then of any other the Patriarkes both for the excellencie of his faith as also for that the promise of inheriting the land of Canaan was first of all personally made to him which because he enioyed not he was recompenced with the fruition of the true Cannaan From hence we learne a notable doctrine That God in performing of his promises giueth not oftentimes the verie particular thing promised but something equiualent or proportionable to it or else better Thus in the fift commaundement obedient children are promised by God long life as a reward for honouring their Parents Now when hee takes them away in their best age as hee did Iosias 2. Kings 22.10 hee giueth them eternall life which is not onely proportionable but farre exceeding the thing promised So heere hee promiseth Abraham the land of Canaan but when it comes to the performance hee giues him a better euen the true Canaan the kingdome of heauen The vse heereof is to teach vs wisedome for the true discerning of Gods mercifull performance of his promises for he performeth them not alwayes one way vnto his children sometime he giueth the very particular thing promised as vnto the children of Israel their deliuerance out of Egypt vnto Hezekiah the restoring of his health and such like Sometime he giueth not it but something which shall be as good or better vnto his children as when they are in some great danger and craue deliuerance or in some necessitie and haue promise of supply God oftentimes deliuereth them not but giueth them patience and feeling of his fauour in such sort as is many degrees more comfortable vnto them And herein God heareth their prayers and performeth his promise to them to their full contentation Secondly Abraham inherited Canaan in his posterity For though God promised it to himselfe when he was 75. yeeres olde Gen. 12.4 and to him and to his seede Gen. 15.7 Yet neither he nor his immediate seede enioyed it but his posteritie the Israelites 430. yeares after the promise as S. Paul proueth Galath 3.17 And so Abraham inherited it in his posteritie which is a part of him and they inherited it many hundreth yeares euen vntill the comming of Christ. As afore we learned that God in the performance of his promises giueth not alwayes the thing promised so heere let vs learne that he doth not alwayes performe them to the same parties and yet most truly performeth them If therefore God doth not to our selues nor in our times accomplish his promises or prophecies we must not be impatient but waite in patience For as the holy Prophet saith The vision is yet for an appointed time but at the last it shall speake and not lie though it tarie waite for it it shall surely come and shall not stay Habba 2.3 To this end Dauid also most diuinely saith Psalm 97.11 Light is sowen for the righteous and ioy for the vpright in heart See light and ioy belongs vnto them but how It is sowen that is it is in hope and expectation and not alwayes in fruition Therefore as the Husbandman casts his seede into the earth and is content to stay almost a full yeere without it or any profit of it and yet is patient all that while because he is sure it will come bring encrease with it So must wee waite patiently on the Lord and know that whatsoeuer he hath promised we or ours after vs shall be sure to enioy it And though we doe not what great matter is it if our children doe For we know that oftentimes the Father soweth and dieth ere the haruest and so the sonne reapeth So for Gods great and gracious promises which are sowen vnto the Fathers if themselues do not their children are sure to reape the comfortable haruest of performance And thus we see how Abraham inherited the land of Canaan which is called the land of Promise because it was so long and so often promised to so many great Patriarkes In the second place it is to be obserued when God promised this vnto Abraham euen then when the land of Canaan was possessed by many mighty Kings So that it may be here further doubted how Abraham could take any comfort in this promise seeing it was at that day held by almost 40. Kings greater and lesse as we may see in Ioshua Chap. 10.11.12 and further The people were many and strong the Cities were strong walled and full of huge Giants Numb 13.28.29 Yet for all this he
liue by faith in all our actions from one day to another meditating daily on Gods promises and beleeuing them and relying on them and applying the generalls to our owne selues and practicing faith by making conscience of sinne and inuring our selues to patience and long suffering Thus doing we shall be children of faithfull Abraham who first by faith left his owne Country and then by faith also dwelt still in the Land of Canaan And thus much for the action of his faith Hee abode in the Land of Promise Now followe the circumstances of the action which are two 1. The manner how 2. The Persons with whō The manner is laid downe in two points 1. As a stranger 2. As one that dwelt in tents The first point for the manner is laide downe in these words As in a strange Country The meaning is he esteemed it a strange Country to him and accounted himself a stranger in it Against which it may be obiected that he was familiarly acquainted with Mamre Aner and Eshcol three great mighty men of that Country then he they were confederates together Gen. 14.13 therfore it seemes he liued not like a stranger in the Country Some answere that these three were not Cananites but neere a-kinne to Abraham and had other names but the Text is plaine in that place that Mamre was an Amorite and the other two were his brethren Therefore the answere is that in all likelyhood they three were Proselites and that by Abrahams godly perswasions they had renounced Idolatry and were come to the knowledge of the true God and that they ioyned with Abraham in the worship of the true God and so were his conuerts whereupon Abraham as he might lawfully conuersed with them as his familiar friends And hereof there are two Inducements First it is said Gen. 14.13 that they were confederates with Abraham and it appeared so by their deedes for they ioyned their powers and assisted him in the warre against the the Kings Gen. 14.24 Secondly it is said Gen. 14.13 That Abraham dwelt on the Land of Mamre he was his Tenant or Farmour Now it is more then likely Abraham would not haue so farre beene beholden to them but that they were true Christians and of his owne religion Therefore this hinders not but hee might be a stranger notwithstanding vnto the body of the people and that it is true that Abraham saith of himself vnto some of them Gen. 23.4 I am a stranger and Soiourner amongst you But it may be then demanded Why did Abraham liue amongst them as a stranger and in that Land as a Soiourner I answer the reasons were diuers First he had title giuen to that Land but no possession he therefore contented himselfe with that that God gaue him and chalenged not any possession all the dayes of his life but bought or borrowed of Mamre the place where he liued and dwelt Gen. 14.13 and of the Hittites a place of buriall Gen. 23.3 c. This may teach all men not to be too hasty in seeking for that that it may be is their right let not men prescribe their owne times nor be their owne caruers but leaue their affaires to Gods disposing and enter no further then they see God goeth afore them Abraham must be a stranger in his owne land and thou sometime must be content for a time to be a stranger to that which is thine owne Secondly they were all of them for the most part heathen Idolaters amongst whom Abraham would not conuerse but as sparingly as might be Now if Abraham would be a stranger in his own Country rather then liue familiarly with Idolaters It sheweth how little faith and lesse conscience they haue who can be content to liue in the midst amongst Idolaters where they haue nothing to doe and can conuerse with them in all familiarity without any scruple of conscience Abraham made himselfe a stranger at home to auoide Idolatry but they will make themselues at home in a strange Country to intangle themselues in Idolatry these men will hardly proue the children of Abraham These reasons Abraham himselfe had in this his so doing There is a third a more spirituall or mysticall reason and that reason God had in making Abraham liue in Canaan as a stranger Namely to teach all Christian men their duty to the worlds end Abraham is the Father of the faithfull Rom. 4.11 And this is our honour to be the children of Abraham we must therfore follow our Father in his faith and in the practice of it we must liue in this world as Pilgrimes and Strangers euen in the midst of all our peace prosperity of all our liberty riches lands and possessions yea of all our friends worldly acquaintance If it seeme strange how this can be I answere the practice of it consists in six actions First we must not bathe our selues in the pleasures of this world Pilgrimes take but little delight in their iourneyes because they thinke themselues not at home This is S. Peters argument Dearely beloued as strangers and pilgrimes abstaine from fleshly lusts which fight against the soule 1. Pet. 2.11 For too much delight in fleshly pleasures smothers the grace of God in vs and le ts loose all sinnes and giues life vnto all corruptions Secondly we must vse this world as though we vsed it not that is euen the necessary comforts delights thereof they be the very words of the Apostle 1. Cor. 7.31 For so the Pilgrime when he passeth through a strange Country hath not his minde troubled with looking or thinking on the goods or cōmodities of that Country where he is but vsing as much thereof as is necessary for him all his thoughts are on his owne Country So should we when we are in our best estates in our greatest iollity in the midst of our wealth and abundance of pleasures cast our mindes from them haue our thoughts euen then conuersing in heauen where is the place of our abode This is likewise the Apostles exhortation Philipp 3.20 Worldly men make their belly their God that is drowne themselues in carnall pleasures so farre as they forget any other God any other heauen But we must not doe so our conuersation must be in heauen from whence wee looke for our Sauiour Iesus Christ. Thirdly wee must haue a serious care and endeuour to please God for all the earth is his and wee are but soiourners in his sight therfore as the Pilgrime is carefull to please the Lord of the Country by whose leaue he trauels through it so must we be to please the Lord seeing as God saith Leuit 25.23 The land is his and we are but strangers and soiourners with him And hereunto adde a fourth which is neere a-kinne vnto it We must cast all our care on God seeing that he is Lord of the earth we are but Pilgrimes and Soiourners Dauid saith Psal. 24.1 The earth is the Lords and all that therein is
to remoue from the earth to heauen the sooner the better And this did the Fathers of the old Testament not that they thoght it vnlawfull to build cities or dwell in houses but that they might testifie their religion and their expectation of another world in the midst of that profane age wherein they liued wherein there were almost none that either regarded remembred or acknowledged a world to come And this was not the particular or singular deed of Abraham alone All holy men in those daies liued in tents Gen. 9.21 It is cleere that Noah dwelt in tents though then he was king of all the world And so did Lot also as long as he liued with Abraham Gen. 13.5 Lot hâ—d sheepe and cattell and tents And thus they did because as the Apostle saith they had here no enduring city but they sought for one to come Heb. 13.14 And they thought they euer heard that voice sounding in their eares Micah 2.10 Arise depart for this is not your rest Contrariwise the wicked of the world because they set vp their rest in this world and cared for no other they began presently to build them houses nay cities as Cain did euen in the beginning Ge. 4.17 And the Sodomites had a citie euen walled as is likely for Lot was sitting in the gate of Sodome when the two Angels came to him Gen. 19.1 2. And the Canaanites had cities walled exceeding high Numb 13. But we find not that euer Gods children built them cities vntill they came to haue a settled Church of their owne But contrariwise it is worth obseruing that God promiseth his people that they shall come and dwell in cities which they built not namely which were built by worldly men to their hand And thus wee see the reasons why Abraham dwelt in tents Now let vs see the vse of it First here we learne frugalitie out of the ciuill vse of their tents that is to vse the blessings and comforts of this life as soberly and sparingly as may be and to bestowe as little cost as may be of our selues in such things as perish in the vsing namely meate drinke apparell and houses For what is spent herein is spent only on our selues and being spent is gone therefore the lesse the better alwaies prouided there be a discreet care had of our healths and of the credit of the places wee hold and of our inabling to the duties of our calling Which beeing sufficiently prouided for it is a Christian frugality to spare what further may bespared And he hath the lesse to answer for who spendeth the least in superfluities Again here we are taught contentation in the state which God hath appointed vs not to striue too fast to climbe to wealth These holy men can be content to dwell in tents and tabernacles thogh they might haue compassed much more for they were great and mightie men Abraham had 318. men able to beare a sword in his house daiely with them and a little helpe more hee ouerthrewe diuers kings and rescued Lot Gen. 14.14 He that durst encounter and did ouercome such an hoste How many inhabitants of the countrey could he haue beat out of their houses And how many tenants could hee haue put out of their Liuings And how much of that countrey could he haue inclosed to himselfe Surely euen as much and as many as hee had pleased Yet dooth hee no such thing but contrariwise considering himselfe to bee but a tenant vnder God hee is content to let euery man sit quietly by him and himselfe to dwell in tents rather than to incroach one foote further than God bade him though he had bin able This checketh the pride or couetousnesse or ambition or all of such as ioyne house to house Land to Land Lordship to Lordship Towne to Towne and care not how many mens houses they pull downe to build one of their own nor how many men want land and liuing so they haue their parkes and pastures gardens and orchards and all other delights they can deuise These are so farre from Abrahams minde who desired onely so much land as his tent might stand on might feed his cattell as they can inclose and make seuerall to themselues that which in common should be the liuing of many soules But what can befall such men but that that Esay prophecieth to them Esay 5.8 Woe be vnto them that ioyne house to house and land to land till there bee no place for the poore to dwell in Thirdly in that Abraham liued thus as ready euer to depart into any other countrey when God would call him It sheweth that true faith dooth neuer limit Gods hand either in the greatnesse or length of trialls but submitteth it selfe wholly to his will being resolued conteÌ„t to suffer all trials how great soeuer and how many soeuer God pleaseth to lay vpon a man Reason would haue said I haue left one countrey at Gods word if I must leaue another then I shall neuer knowe an ende nor haue any thing certaine to trust to But faith saith As I haue left one countrey at Gods calling so vpon his worde I will leaue twentie more For God hath as good reason to bid me the second time as the first and his loue cannot faile me he may stil trie me but can neuer leaue me Thus spake Abrahams faith And not he alone For Iob though hee crie out of the violence of his temptation The arrowes of the Almighty are in mee and the venime thereof doth drinke vp my spirits the terrors of God doe fight against me Chap. 6.4 Yet when faith comes to play his part he then protesteth that though God kill him yet he will trust in him he shall be his saluation Chap. 13.15 See Abrahams faith will lead him from countrey to countrey and Iobs will carrie him through life and death And noble Dauid is not behinde for his part for hee will lose his kingdome if God will haue it so 2. Sam. 15.26 If saith Dauid God say I haue no delight in thee loe here I am let him doe to me not what I in my reason could wish but what seemeth good in his eies Behold now in these holy men the practice and obedience of true faith It prescribes not God the measure ther and thus doing wee haue our conuersation in heauen though we liue on the earth And this wee should doe the rather because generally the world is full of such men who as the same place saith doe minde nothing but earthly things Now it is a hard thing for a man to be vnlike the world and to resist multitudes and generall examples but we must still remember wee are Abrahams children and children must labour to bee like their father and not the common multitude and it must more mooue a good child what his father alone doth than what is done by many other Thirdly let vs obserue how God promising Abraham only the Land of
the fundamentall points of religion of God of the Creation the Fall the immortalitie of the Soule the two Couenants of workes by the Lawe of Grace by the Mediator and such other substantiall points touching God his Word Sacraments Law Gospel Praier good Workes c. as the Scriptures and the Creeds and Catechismes out of the scripture doe yeeld vnto vs. Herein the case of the common people of all nations is miserable In Poperie their Clergie is so fat and full they will not In our Churches the Ministerie a great part of it so poore and ill prouided for they cannot teach Betwixt both the people of the world do perish for lacke of knowledge for how can they but perish that die not in faith How can they die so that liue not in faith And how can they euer haue faith that haue no knowledge seeing knowledge is the foundation of faith Therefore it needes the helpe of those that may and the praiers of all that our Church may haue Teachers and our people Catechisers for without learning the Catechisme it is impossible to learne religion Secondly when wee haue got knowledge and so laid the foundation then must we learne the promises of God for saluation and we must hide them in our hearts as the Iewels of life and saluation We must beleeue them to be true and effectuall to all that will take hold of them and wee our selues must therefore take hold of them and apply them to our soules Thirdly after both these wee must conforme our selues throughout heart and life vnto the holy lawes of God we must leaue all bad waies and vngodly courses though they be neuer so deare vnto vs or so commoÌ„ in the world and must make conscience of all sinne and endeauour to doe all duties to God and man The first of these is the ground of faith the second is faith it selfe the last the fruit and effect of it and an assured testimony of it to God to his Church and to a mans owne conscience And to doe these three things is to walke in the olde and holy way consecrated by Christs blood and troden in by all the holy Fathers and Popery nor any other religion can appoint so â—aâ—e so sure nor so direct a way Thus liued Abraham Sarah Isaac and Iaacob and after this course they died in faith and now liue in glory and so shall we with them if wee will liue in faith as they did but else we may long looke for heauen before wee come there Indeed God can make a man that liued not in faith die in faith but the matter is not what he can doe but what is his ordinary course that is this They that liue in faith die in faith Therfore let vs take the ordinary course and repent and turne betimes and liue the life of faith and leaue late repentance to them that thinke it but a sport to venture a soule that course may speed but this course is sure to speed he that liues in sin may happe to die in faith but he that liues in faith is sure to die in faith and to liue in glory for euer Secondly obserue how it is said All these died in faith not some but all Abraham the father and the roote and with him the wife the child and the grand-child behold a true noble blood a holy kinred a blessed generation worthy is Abraham of all the honour hee hath who was the roote of such a noble and blessed brood And worthy are Isaac and Iaacob of so good a father who stained not their blood by forsaking their faith but held it as they receiued it and liued and died in it Let this teach vs first if we bee fathers to shine before our children in a holy religion true faith and good life and it is great hope that our wiues and children will follow vs in the same Secondly if wee be sonnes to looke which of our fore-fathers and auncestors imbraced the most holy religion and to choose and liue and die in their faith Most of our yong Papists can say no more for their religion but this my father and grand-father were of that religion But they must looke to all their fore-fathers Isaac and Iaacob would not be of their great grand-fathers Nahors or Terahs religion but of their father Abrahams and Abraham himselfe would not be of his father Terahs or his grand father Nahors religion but he went vp a great deale higher to his fore-fathers to the tenth generation Noah and Shem and imbraced their religion So that we see it is nothing to say I am of my fathers or grand-fathers religion vnlesse first I prooue that theirs was of God and then hee is a Noble Christian man which knowing that will not forsake it but will liue and die in it Thirdly see here true honour and gentry is to liue and die in the true faith and holy religion of our auncestors here is the fountaine of honour to doe as these did Abraham perceiues he is wrong and erred with his fathers hee therefore leaues his fathers and grand-fathers religion goeth vp higher and takes a better Isaac his sonne makes himselfe heire not of his land alone but of his fathers religion also Iaacob the grand-childe follows both and dieth in faith with them Behold here Iaacob a true gentleman in blood his holinesse and religion is in the third descent Let vs all learne to adorne our gentilitie and nobilitie with these ensignes of true honour And let all them that shame to staine their blood by treasons or misdemeanors shame also to let their forefathers religion holinesse or vertues faile in them but let them all so liue in them that with Iaacob they may die in their fathers faith Lastly obserue how it is said they died in faith they afore liued in it but now their principall commendation is they died in it Let vs learne here to hold on in a good course when we haue entred into it for constancy and continuance is the true commendatioÌ„ he that dieth in faith is he that receiues the crowne To this ende let vs stirre vp our selues with the Apostles exhortation Galath 6.9 Let vs not be weary of well doing for in due time we shall reape if wee faint not And further let this teach vs all to choose that faith to liue in with these holy Patriarchs that wee may boldly die in It is a true obseruation that Poperie is a good religion to liue in but ours to die in The Papists vsurpe this saying and turne it the contrary way but they haue as much right to it as the thiefe to the true mans purse The liberty the pardons dispensations sanctuaries the pompe and outward glory of their Church and their fasting outward austerities beeing fowle and fained hypocrisies and indeede open licentiousnesse these and many things more may allure any naturall man in the world to liue in their religion but when they come to die then
him alone three whole daies in great perplexity and Abraham goes forward according to Gods commād euen to lay his knife to his sonnes throat Here then we see what is the Lords dealing with his seruants Hee lets them alone for a long season in temptation and pittifull distresse and at the length when it comes euen to the extremitie and when the knife is as it were at the throate then hee shewes himselfe and brings comfort vnto them The Spouse in the Canticles which is the Church of God or a true Christian soule whether you will for it is true both in the generall and particular Cant. 3.2.3 Shee seekes Christ euery where in the streetes and open places but shee findes him not then shee goes to the watch-men which are Gods ministers and there inquires after him whom her soule loued and they cannot tell her where shee might finde him so that now all hope of finding him might seeme to be past but when shee was a little from them then shee found him and Christ comes to her when shee was most in feare not to haue found him at all The people of Israel were many yeares in bondage in Egypt and when the time came that Moses was sent of God to fetch them thence and to be their guide and deliuerer when he had brought them out and carried them to the red sea then came Pharaoh with a huge armie after them to destroy them Exod. 14.25 Before they had beene in great affliction and bondage but nowe they were quite past all hope of recouery for they had before them the redde sea and on each side of them great hilles and mountaines and behinde them the huge hoast of Pharaoh and therefore they cried out vnto Moses who then by GODs commaundement did diuide the redde sea and made it drie land and deliuered them through the middest of the redde sea but as for their enemies Pharaoh and all his hoast the Lord drowned them in the middest thereof So for our selues when God shall exercise any of vs in cases of extremitie wee must looke to bee so dealt withall at Gods hand Hee will let vs alone for a time and neuer helpe vs till the last pinch and therefore we must waite for his good pleasure with patience for this he will doe to trie vs to the full and to make manifest the graces of God wrought in vs. The third circumstance to be considered is this In what manner did Abraham receiue his sonne from the dead This we may read of Gen. 22.13 Hee must take a Ramme that was caught behinde him in a bush and offer him in stead of Isaac so Isaac is saued and the Ramme is sacrificed and slaine Now whereas Abraham offered Isaac in sacrifice to God and yet Isaac liueth and the Ramme is slaine in his stead Hence some gather this vse and we may profitably consider of the same to wit that the sacrifices which wee offer vnto God now vnder the Gospel must be liuing sacrifices for Isaac he was offered in sacrifice to God yet he liued and died not but the Ramme is slaine for him So must we offer our selues in sacrifice vnto God not dead in sinne but liuing vnto God in righteousnesse and true holinesse And thus shall we offer vp our selues liuing sacrifices vnto God when as we consecrate our selues vnto Gods seruice and obey him in our liues and callings And looke as vnder the Law the burnt offerings were burnt all to smoake and ashes so must wee in our liues wholly and altogether giue our selues vnto God and renouncing our selues be nothing to the world but wholly dedicated to God Neither must wee come vnto him in our sinnes for sinne makes our sacrifice dead lame halt and blinde which God doth abhorre but wee must bring our selues liuing sacrifices vnto God as Paul saith Ro. 12.1 I beseech you brethren by the mercies of God that you giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God Hence also some gather that this sacrificing of Isaac was a signe and type of Christs sacrifice vpō the crosse For as Isaac was sacrificed and liued so did Christ though he died yet rose againe and now liueth for euer but because it hath no ground in this place though it be true which is said of both therefore I will not stand to vrge the same And thus much of this third reason whereby Abrahams faith is commended with the circumstances thereof and consequently of all the examples of holy Abrahams faith Isaacs Faith VERSE 20. By faith Isaac blessed Iacob and Esau concerning things to come IN the three former verses the holy Ghost hath particularly commended the faith of Abraham Now in this verse hee proceedes to set downe vnto vs the faith of Isaac particularly also Wherein we are to marke these foure points First a blessing wherwith Isaac blessed Iacob and Esau Secondly the cause of this blessing that is his faith Thirdly the parties blessed which are Iacob and Esau Fourthly the nature and matter of this blessing in the end of the verse Concerning things to come Of these in order First for the blessing That we may knowe the nature and quality of it wee must search out the kindes of blessings how many they be In Gods word wee finde three kindes of blessings 1. whereby God blesseth man Now God blesseth man by giuing vnto him gifts and benefits either temporall or spirituall and so he blessed all his creatures in the beginning but especially man The 2. kinde of blessing is that whereby man blesseth God and this man doth by praising God and giuing thankes vnto him who is the Author of all blessings So Paul saith Blessed be God euen the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessings in heauenly things in Christ Ephes. 1.3 beginning his Epistle with this kinde of blessing that is by praising God And so Zachary after the birth of his sonne and the receiuing of his sight hee sings vnto God this song of praise Blessed be the Lord God of Israell Luk 1.68 that is praise and thanksgiuing be vnto the Lord c. The third kinde of blessing is that whereby one man doth blesse another and vnder this kinde we must vnderstand Isaacs blessings in this place Now further this kinde of blessing whereby one man blesseth another is either priuate or publike A priuate blessing is that whereby one priuate man whatsoeuer he be in his place prayes to God for a blessing vpon another And this is common to all men for euery man may blesse another that is pray to God for a blessing vpon another but especially it belongeth to Parents thus to blesse their children by praying to GOD for a blessing vpon them And therefore the Commaundement goes thus Honour thy fa-thy father and thy mother that they may prolong thy dayes in the Land which the Lord thy God giueth thee Exod. 20.12 Now
will counsell in a speciall manner vnto them that be his children As in this place he reuealeth vnto Iacob the particular estate of the two sonnes of Ioseph In like manner when God was to destroy the Sodomites Shall I hide saith the Lord from Abraham that thing which I do seeing that Abraham shall be indeede a mighty Nation for I knowe him that he will commaund his sonnes and his houshold after him that they keepe the way of the Lord. And the Prophet Amos saith Surely the Lord will doe nothing but he reuealeth his secrets to his seruants the Prophets So saith our Sauiour Christ to his Disciples Ye are my friends and he giueth a reason because saith he I haue reuealed vnto you all that I haue heard of my Father Iohn 15.15 So that those which are in Christ the friends of God they shall in a particular and speciall manner knowe those things which God will not reueale vnto others And looke as this is here verified to Iacob in a speciall manner so it is true generally in all Gods seruants children hee reuealeth some particular things vnto them more then hee doth vnto others For besides that generall knowledge which they haue in his word he reueales particularly vnto them the knowledge of their owne election of their iustification sanctification and glorification to come though not by way of prophecie yet by the working of his spirit in the ministerie and meditation of his word And thus much of the blessing Now followe the Circumstances The 1. Circumstance to be considered is the time when Iacob blessed the two sonnes of Ioseph noted in these words when he was dying that is being ready to die not in the act of dying In this circumstance wee may learne two especiall duties one for masters of families the other for the Ministers of Gods word for here Iacob beares the person not onely of a Father but of a Prophet First Masters of families are here taught to set in order their houses and families whereof they haue charge before they die for Iacob hauing a great charge and many children calls for the sonnes of Ioseph Ephraim Manasses before his death and makes them his owne to perfect his family Quest. How will some aske must a man set his house in order when he dies Answer By doing two things after Iacobs example for first he disposeth of his temporall things and distributeth his temporall inheritance in the Land of Canaan Secondly he giues them charge of some duties concerning himselfe and some others especially concerning religion and Gods worship and then he dies as it is said When he had made an end of giuing charge vnto his sonnes he plucked vp his feete into his bed and gaue vp the ghost Genesis 49.33 So likewise Masters of families they must set their houses in order by the like two duties 1. By a due disposing of their temporall goods and possessions and 2. by giuing exhortation and charge vnto their children and family concerning the worship of GOD and the practice of true Religion This as wee may also reade 1. Kings 2 was the practice of good King Dauid when he was about to die and as he saith to goe the way of all flesh hee calls for Salomon his sonne and makes him King in his stead and giues him a most notable charge concerning Gods worship Verse 3 reade the place it is worth the marking So the Prophet Isaiah when he comes to Hezekiah from the Lord hee aimes at these two and bids him set his house in order for hee must die and not liue Isay 38.1 and so ought euery Master of a familie after their example both learne and practice these two duties Secondly Gods Ministers must hence learne their dutie for Iacob was a notable Minister and Prophet in Gods Church which was then in his family Iacob he blesseth the sonnes of Ioseph that he might receiue them into his family and into the couenant that so hee might continue and preserue the Church of God after his death for looke as Isaac his Father did call him into the couenant and blessed him so dealeth hee with the two sonnes of Ioseph And accordingly euery Minister of GOD in his place ought to haue speciall care to conuay and deriue true religion and the Gospel of Christ from hand to hand so much as they can while they liue that so after their death it may be published and maintained In the new testament we haue a worthy commandemēt for this purpose S. Paul hauing instructed taught Timothy in the waies of godlines and religion chargeth him that what things he had heard and learned of him the same he should deliuer to faithfull men which should be able to teach other also that so Gods Gospel and religion going on from hand to hand from person to person might increase from time to time S. Peters practice herein was notable 2. Pet. 1.15 I will endeauour therefore alwaies that yee may bee able to haue remembrance of the things of God after my departure hauing professed before that while he liued he would stirre them vp by putting them in remembrance v. 13. And in like sort all Gods faithfull ministers must doe their whole endeauour before they die that the Gospel may be preached when they are gone 2. Circumstance By what meanes did Iacob blesse the two sonnes of Ioseph Ans. By faith in the promises of God so the text saith By faith Iacob blessed the two sonnes of Ioseph And if we consider the matter well wee shall see it was a notable faith for hee was now a poore pilgrime in Egypt and yet by faith giues them portions in the Land of Canaan Quest. Why will some say did hee not keepe himselfe in the Land of Canaan Answ. Iacob indeede dwelt there for a time but yet as a soiourner hauing no more liberties than hee bought for himselfe no not so much as water for his camels or a place to bury the dead and besides he was driuen out of this his own Land by famine and was faine to flie into Egypt for food and sustenance and there to liue as a poore pilgrime and stranger forth of his owne countrey And yet for all this extremitie as though he had bin some mighty potentate of the world or some Emperour hee makes his Will bequeathes vnto his children the Land of Canaā allotting to euery one his part portion which must needs be a worke of a notable faith wonderfully apprehending applying the promise of God In his example wee are taught a notable dutie in the matter of our saluation When as any of vs by reason of the rigorous temptation of sinne and Satan and by their assaults shall seeme to our selues to bee as it were thrust out of our inheritance in the heauenly Canaan what must we doe We must not despaire but euen then set before our eies and call to remembrance the promises of God made vnto vs in
Christ concerning life euerlasting and theron we must rest and stay our selues Then let temptations assault vs and driue vs whither they can still wee must holde fast the promise with both hands of faith and aboue hope by faith appoint and designe vnto our selues a part and portion in the kingdome of heauen And so doing wee shall bee true Israelites and true followers of this faithfull Patriarch who by faith beyond all likelihood allots the Land of Canaan to his posterity 3 Circumstance The parties whom he blessed namely the two sonnes of Ioseph Manasses and Ephraim Hereof wee may read at large Gen. 48.8 9 c. where among many things obserue this one Ioseph brings his two sonnes Manasses and Ephraim vnto Iaacob his father that hee might blesse them as he lay on his bedde Now Iosephs mind was that Manasses the elder should haue the chiefest blessing and therefore he set Manasses at Iaacobs right hand and Ephraim the yonger at his left But Iaacob beeing to blesse them laies his hands a-crosse putting his right hand on Ephraims head and the left on the head of Manasses whereby he gaue the birth-right which was a principall prerogatiue vnto Ephraim contrary to Iosephs desire Vnto Manasses hee gaue a blessing also but farre inferiour to Ephraims Now here we may not thinke that Iaacob did this vpon any fond affection as parents oftentimes doe because they loue one childe better than another but hee did it after a speciall manner by the direction and instinct of Gods spirit which so appointed it For when Iaacob blessed them he knewe not of his owne knowledge by the benefit of his senses which was Ephraim and which Manasses Againe looke as Iaacob gaue the blessings at this time the principall vnto Ephraim and the lesser to Manasses so afterward they came to passe For as we may read the tribe of Ephraim was farre more populous and more glorious than the tribe of Manasses And therefore in the bookes of the Prophets Hos. 4.16 and 5.9 and 6.4 c. we shall finde that the name of Ephraim is giuen to all the ten tribes and they are called by that name because it was the most noble tribe of all and the most valiant and as it were the shelter of all the rest Yea further of this tribe came 1. Chron. 7.27 Iehosuae that noble captaine and 1. King 11.26 Ieroboam and many other mighty Kings of Israel Where we may learne that God is the disposer of honours and dignities in this world he giueth these to whom he will to some more and to some lesse as pleaseth him yea sometime he raiseth vp men of base and lowe degree to great dignitie as Dauid saith Psal. 113.7 He raiseth the needy out of the dust and lifteth the poore out of the dongue Now whence comes this Is their learning their great strength their beautie or wonderfull skill and knowledge the cause of their preferment or the wealth of their parents or any thing in them No surely If we speake of the first cause wee see in this example that the preferment of Ephraim aboue Manasses was for no cause in Ephraim for what was in Ephraim that was not in Manasses when Iaacob blessed them Surely nothing for hee was but a childe as the other was and a yonger childe also but hee was preferred by reason of Gods good will towards him And so it is with all those that are aduanced to preferment in this world Wherefore seeing honour and dignity commeth not from themselues or any thing in them therfore they must not ascribe it to their owne wit learning strength or friends but wholly to the gift of God as the first cause and so must labour to vse it to the honour of him that onely giues it of his good pleasure else they sacrifice to their owne net Hab. 1.16 Quest. Why doth the holy Ghost in this place put Iosephs name downe who was not blessed and conceale the names of the two children that were blessed Answer If wee reade the History in Genesis wee shall see the reason hereof For when Ioseph heard that his Father Iacob was sicke though he was a mighty Prince and a noble Potentate among the Egyptians and his Father but a poore Pilgrime yet hee comes to his sicke Father before his death and brings his two sonnes with him to haue his Father to blesse them before he died and therfore the holy Ghost heere nameth Ioseph to shew vnto vs what respect he had of his Fathers blessing hee made more account thereof and did more esteeme it that so he might haue his sonnes within the couenant than of all the Kingdomes in the world and therefore he brings them both to his Father to be blessed a little before his death Now looke what minde affection Ioseph beares the same should be in euery one of vs. Whatsoeuer our estate be whether honourable or base and meane wee must with Ioseph esteeme more of Gods couenant to be members of Gods Church then of all the honour in the world besides and we must esteeme our places and preferments that we haue or our children may haue to be nothing in comparison of the blessing of God and his fauour Yea we must chuse with Ioseph rather to leaue our honours and dignities for a time or if it were for euer then to lose the blessing of Gods grace and blessed shall those Fathers be with Ioseph who had rather haue their children blessed of God then aduaunced in the world The second action of Iacobs faith is in these words And worshipped on the end of his staffe and it is a notable worke for the cōmendation of his faith But before we come vnto it there are certaine questions which may profitably be considered As first for the translation how the words should be read The Papists read them thus And adored the top of his Rod that is say they the top of Iosephs Scepter who came to visit him From whence they would gather and ground their abhominable Idolatrie in the Adoration of creatures and namelie of Holie things as Crucifix Reliques Images as also of God at and before such holie things But we must know that their translation is false and erronious and cannot be iustified howsoeuer they may bring some mens witnesse and testimonie for the same For in reading it thus and adored the top of his Rod they leaue out a substantiall word of the text to witte this word vpon whereby they corrupt the Text and depraue the meaning of the holy Ghost Againe their obseruation and collection hence is most abhominable for to worshippe an Image or other holy thing or GOD himselfe in or at the same is flatly forbidden in the second Commaundement Thou shalt not make to thy selfe any grauen Image c. Thou shalt not bow downe to them But our Translation in this place is true and right according to the wordes of the Text and the meaning of the holy Ghost That
hee worshipped vpon the ende of his staffe Yet further there may be a question moued about the words for if wee reade the Historie in Genesis it is there saide that Iacob worshipped towards the end or toppe of his bed Genesis 47. Now there is great difference betweene these two To worshippe on the toppe of his staffe and on the toppe of his bed How therfore can they stand together Ans. They may stand wel together and be both true for when Iacob was about to giue vp the Ghost and was ready to die hee raised vp himselfe vpon his pillowe towards the beds head and thereon rested his body Now because his body was weake and feeble hee staide himselfe also vpon his staffe and thus comparing the places together we see there is no repugnancie in them Againe this wee must knowe that the same sentence of Scripture may be diuersly read in diuers places of Scripture without any impeachment to the truth certainty or perfection of Scripture for when the holy Ghost speaketh the same thing often yet in different tearmes as in this place the diuersity of wordes doth enlarge or open the sense and meaning but no way corrupt or depraue the same And thus much for the words Now to come to the fact it self in Iacobs worship three circumstances are to be considered 1. The occasion 2. The time 3. The manner of it The occasion of Iacobs worship heere spoken of as we may reade Genesis 47 was this when the time drew neere that Iacob must die hee called for his sonne Ioseph and chargeth him deepely That hee should not burie him in Egypt when hee was dead but that hee should carie him thence and burie him in the buriall of his Fathers Ioseph consents vnto his Fathers request and yet Iacob for certaintie makes him to sweare that hee shall doe so and Ioseph sware vnto him Now vpon this issue that Iacob had with Ioseph the Text saith That Israell worshipped towards the beds â—ead that is hee praised GOD and gaue thankes vnto him for this benefite that hee should be buried with his Fathers Abraham and Isaac And yet this benefite did not so much concerne himselfe as his children for the carying of his bones thither was to be a token and pledge and a certaine assurance vnto them that the Land of Canaan should be theirs and that God would bring them thither againe In this circumstance obserue a notable dutie belonging vnto Fathers and Masters of families they must in their life time haue care of their posteritie and vse all meanes to helpe them and benefite them in the faith not onely while they are aliue but also after they are dead after the example of this holy Patriarch and when they haue obtained this benefite for them they must be glad in their hearts and reioyce and thereupon take occasion to praise the Lord as Iacob did in this place 2. Circumstance The manner how hee worshipped Which is set downe in these words on the end of his staffe This circumstance is worth the marking for good Iacob by reason of the weakenesse of his body and olde age was not able to come forth of his bed and kneele downe or prostrate himselfe but raiseth himselfe vp vpon his pillowe towards his beds head and by reason of feeblenesse being not yet able to sit vpright he doth leane and beare himselfe vpon his staffe Heere wee learne that wee must not onely worship GOD with our soules and hearts but with our bodies also for GOD hath created both and therefore will be worshipped in both 1. Corinthians 6. verse 20. Olde Iacob might haue excused himselfe that by reason of the weakenesse of his body hee was not able to adore GOD with any bodily reuerence but yet wee see hee leanes vpon his staffe and so making supply to his bodily weakenesse adoreth GOD with his bodie Question In what kinde of gesture then must we worship God with our bodies Answere The word of GOD doth not prescribe any by way of limitation For sometimes our Sauiour Christ prayed kneeling Luke chapter 21. verse 41 sometimes groueling Matthew chapter 26. verse 59 sometime standing Iohn chapter 11. verse 41 as also did the Apostles And the Scripture approoueth the Publican who stoode a-farre off and prayed Luke chapter 18. verse 13. Elias also 1. Kings chapter 18. verse 42 is saide to pray with his head betweene his legges so that wee haue no certaine forme prescribed vs onely this wee must vse that gesture which may best set forth and declare our humble heart and holy affection vnto God Here then is confuted an opinioÌ„ of those which thinke that a man may worship God with his heart yet worship images with his body that he may bee present at idolatrous worship yet keep his heart vnto God But Iacobs behauiour in this place doth both confute and condemne them for he thought his body as due to God as his soule and therefore worshipped God with both 3. Circumstance The time when hee worshipped God thus namely when he was dying euen then he worshipped God In this circumstance we may note diuers things First here behold the bad practice of the world for many men when they are dying now-adaies are so farre from following Iacobs example in worshipping and praising God that then they are faine to call for men to teach them how they should worship God hauing spent the former part of their life carelesly in regard of their soules following worldly profits and pleasures neuer thinking of their duty to God till they die But what a fearefull course is this that men should thus brutishly goe on from day to day not knowing how to worship God Well all such as loue their owne soules and would be like to godly Iacob or as our Sauiour Christ said to Nathaniel would be true Israelites Ioh. 1.47 the naturall sonnes of old Israel indeede they must haue care so to liue in this world that they may worship God when they die therfore they must not deferre but learne betime the knowledge and feare of God that when death comes they may bee able to shewe forth and practice the same It is a lamentable thing to coÌ„sider how the diuel bewitcheth mens hearts so as they liue in the world as though they should neuer goe out of it neuer caring for religion till the day of death come vpon theÌ„ then it is too late to learne But this is to followe Esau and not Iacob who is therefore condemned by the holy Ghost 2 Againe in this that Iacob worshipped God at his death we learne this That as men liue so they die for the most part Iacob was brought vp in Gods worship therein liued all his life long and looke as hee liued so he died for when he died hee worshipped God resting his body on the end of his staffe This same truth is verefied now and shal be for euer let a man worship God through the course of
made vnto him in Christ then he reasoneth and striueth against temptation and layes the word as a shield vnto his soule to keepe out the fierie darts of Satan yea hee applies the same word to his owne soule as a corrosiue vnto corruption whereupon it is said that faith purifieth the heart Act. 15.9 How namely beside the applying of Christs blood it brings to memory Gods mercifull promises in Christ which stay a man from committing such things as would pollute and defile the heart And therefore is faith said to bee our victory ouer the world 1. Ioh. 5.4 because by applying to our soules Gods promises in Christ we doe not onely contemne the world in regard of Christ but also stand against the assaults thereof so that it is a most notable and excellent worke of faith Lastly obserue the circumstance of time when Ioseph made remembrance of their departing The text saith When he was dying Hereof wee haue spoken in the former verse yet this one thing may here againe bee well remembred Ioseph cals to mind the promises of God at his death which concerne the temporall deliuerance of his people we by his example when we are dying must learne to call to remembrance the gracious promises which God hath made vnto vs in Christ touching our eternall deliuerance from the spirituall bondage of the diuell Oh! great will bee the fruit hereof not onely for inward comfort to our own soules and ioy to such as loue vs but also we shall hereby giue a worthy euidence to the world that we haue bin sound in the faith wherein we shall leaue a good president to those that follow vs. The second fact of Iosephs faith is this He gaue commandement concerning his bones The meaning thereof is this that Ioseph lying on his death bed gaue a solemne charge to his brethren to haue speciall care how and where they buried him that his bones might not be lost but so preserued while they staied in Egypt that at their departure they might be carried into the land of Canaan there buried in the sepulchre of his fathers The causes why Ioseph gaue this commandement were these 1 Hereby to testifie vnto his brethren posterity that howsoeuer he liued a long time in the pompe and glory of Egypt yet his heart was neuer set thereon but hee had a greater delight and more esteemed to bee counted a true member of the Church of God than to be a noble prince in the Land of Egypt For if hee had loued and liked the pompe of Egypt hee would haue had his sepulchre among them but giuing commandement to the contrary it sheweth plainely that his heart was neuer set on that glory and pompe in which he liued By whose exāple we are taught that in vsing the world and the things therof we must not set our hearts on them but as the Apostle saith 1. Cor. 7.31 Vse them as though wee vsed them not still hauing our affections set on heauen which is our spirituall Canaan 2 Hereby Ioseph would testifie vnto his brethren what he esteemed his chiefe happinesse namely that in faith hope he was ioyned vnto his fathers and auncestors that beleeued in God and that hee was of their religion and looked for a resurrection and another life as they did And this he would haue knowen not only to his brethren and posteritie but to the Egyptians also among whom he liued 3 Ioseph hereby intended principally to confirme the faith of his brethren and posterity in Gods promise for enioying and possessing the Land of Canaan after his death and this was a notable way to strengthen their faith For when they should see or remember his corps it was vnto them as a liuely sermon to shew them plainely that howsoeuer they liued for a while in bondage in Egypt yet the day should shortly come wherein they should be set at libertie and brought as free-men into the land of Canaan And vndoubtedly Ioseph would therefore haue his bones kept among them that they might be a pledge vnto them of their deliuerance Yea note further the story saith Gen. 50.15 that Ioseph did not onely charge his brethren generally but bindes them by an oath to carry his bones hereby shewing that it was a matter of great weight which hee did inioyne them euen a signe and pledge of the truth of Gods promise in their deliuerance Whence we learne that it is a matter of great moment for euery Christian both carefully and reuerently to vse the sacraments which God hath giuen as pledges of his couenant of grace made with vs in Christ. For shall Ioseph cause his brethren and posteritie to sweare concerning his bones that so they might more reuerently regard that pledge and signe of their outward deliuerance And shall not we with all reuerence good conscience both esteeme and vse those holy pledges of our eternall deliuerance by Christ Iesus The Papists from this place would iustifie their practice in reseruing and honouring the Reliques of Saints Now by Reliques they meane the parts of the bodies of Saints departed as the head of Iohn Baptist the armes or bones of this or that Saint the milke of the virgin Mary and also the parts of the crosse whereon Christ suffered with such like Answ. First let vs knowe that their Reliques are nothing else but forged deuices of their owne and no true Reliques of Saints as by one instance may appeare For the parts and parcels of wood kept in Europe which they say are parts of the crosse whereon Christ died are so many that if they were all gathered together they would load a ship which shewes plainely that herein they vse notorious forgerie for it was no greater than a man may beare And the like is their behauiour in the rest Secondly the keeping of Iosephs bones was for a good ende and purpose namely to testifie his owne faith and to confirme theirs in beleeuing Gods promise for their deliuerance out of the bondage of Egypt but their Reliques serue rather to extinguish faith in Christ than to confirme it for they nourish men in fond deuices and foul superstitions and not in the truth of Gods promises Thirdly we doe not read in all the Bible that Iosephs bones were euer worshipped and therefore from this place they haue no ground whereon to build their superstitious worshipping of Reliques And thus much of the example of Iosephs faith Moses Faith VERSE 23. By faith Moses when he was borne was hid three moneths of his parents because they saw he was a proper childe neither feared they the kings commandement IN this verse the holy Ghost proceedeth further and setteth downe vnto vs a notable and worthy example of the faith of Moses parents If we would see the history at large we must read the 2. Chapter of Exodus of which these words are an abbridgement or briefe Epitome Now here the faith of Moses parents is commended vnto vs by two notable
suffer for Christs sake Blessed are you saith Christ when men reuile you and speake all manner of euill sayings against you for my names sake c. And S. Peter saith If yee bee railed vpon for my names sake blessed are ye And lest any should doubt how this can be Christ shewes wherein this blessednesse consists saying He that forsaketh houses or brethren or sisters or father or mother or wife or childrē or lands for my names sake shall receiue an hundred fold more and shall inherit eternall life A most worthy promise assuring vs that no man loseth by suffering for Christs sake for hee shall be rewarded an hundred fold ouer In stead of earthly friends and worldly comforts he shal haue the loue and fauour of God shed abroad in his heart which will bee an ouer-flowing fountaine of comfort for soule and body for euer farre more worth than the wealth and treasures of all the kingdomes in the world A smal springing fountaine we know is better to an house than a hundred Cisternes full because of continuall supply from the springing fountaine when the Cisterns will be spent Behold the loue of God in Christ with other spiritual graces shall be in all that suffer for the name of Christ as liuing streames flowing vnto life eternall when as the cisterns of all worldly pleasures and treasures shal be spent and dried vp 2 By suffering afflictiō for Christs sake wee are made conformable vnto him in his humilitie that so we may bee made like vnto him after this life in glory So Paul saith Our light affliction causeth vnto vs an eternall weight of glory 2. Cor. 4.17 And againe it is a true saying If we be dead with Christ we shall also liue with him If we suffer we shall also raigne with him 2. Tim. 2.11 12. This assurance can no worldly riches giue and therefore wee may boldly say that the suffering of reproach for Christ his sake is greater riches than the treasures of a whole kingdome 3 To suffer for Christ his sake is a token of Gods speciall loue and therefore S. Paul biddes the Philippians Not to feare their aduersaries which is a token of saluation vnto them and that of God because it is giuen to you saith he for Christ that you should not onely beleeue but suffer for his sake Wherfore if suffering for Christ haue a promise of blessednes if it make vs conformable vnto Christ be a signe of Gods special loue then is it to be esteemed aboue the riches and honours of the whole world Are afflictiōs for Christ to be esteemed aboue the treasures of a kingdome then we must all learne to reioyce in the troubles and wrongs which we suffer for Christs sake So did the Apostles Act. 5.41 They departed from the councell reioycing in that they were counted worthy to suffer affliction for his name And S. Paul brags hereof greatly saying I beare in my body the marks of the Lord Iesus Gal. 6.17 And looke as these seruants of God reioyced in their sufferings for Christ so likewise must we labour for the same heart and affections in the like case for who would not reioyce to be made partaker and possessor of the treasures of a kingdome Well the rebuke of Christ is greater riches than the treasures of a kingdome This lesson is of great vse for howsoeuer many among vs come to heare Gods word yet there be many also that scoffe and mocke at religion and at the Gospel of Christ and the professors thereof whereby the most are hindred in profession and many daunted and quite driuen backe But wee must here learne not to bee discouraged by these mockes Indeede we must take heed we giue them no iust occasion to mocke vs and then if we be scoffed at we shal neuer be hurt by it nay though that be farre from their intent yet in mocking vs they doe vs great honour For the word of God that cannot lie is this that to suffer affliction for Christ his sake is greater honour and riches than the treasures of a kingdome And if Moses his iudgement be good which God himselfe doth here commend then we are happy and blessed in enduring these mockes and scoffes for Christ. Secondly wee must here learne instruction for the time to come We haue for a long time through the great goodnesse of God enioyed peace and wealth with the Gospel of Christ but vndoubtedly these daies of peace will haue an ende they cannot last alwaies Gods people must passe through the fierie furnace of affliction Well when this is come vpon vs how shall wee be able to beare it Surely we must now learne to be of this opinion that Moses was of we must iudge it to bee the greatest honour and riches that can be to suffer affliction for Christ his sake and this will be the ground of all constancy courage and Christian boldnesse in the day of trial For he that is of this mind wil neuer feare affliction nor reproach for Christ his sake nay he will be so farre from fearing it that he will reioyce and triumph therein Further whereas it is said Esteeming the rebuke of Christ here marke the rebuke of Gods church and people is called the rebuke of Christ. The people of God in Egypt were laden with reproaches and rebukes and behold Christ accounts it his rebuke and the holy Ghost so calls it Where learne this That Christ esteemeth the reproach and affliction of his Church as his owne affliction When Saul went to persecute the brethren at Damascus Act. 9.2 4 Christ Iesus calls to him from heauen saying Saul Saul why persecutest thou me Saul went to persecute the Christians and yet our Sauiour Christ taketh it vnto himselfe And after his conuersion he saith 2. Cor. 4.10 Euery way wee beare about in our bodies the dying of the Lord Iesus And againe Let no man put me to businesse for I beare in my body the markes of the Lord Iesus Gal. 6.17 This is a point of speciall vse First hence we learne that Christ hath a speciall care of his Church and Children in that he iudgeth their afflictions to be his owne afflictions and therefore he can no more forget or leaue off to helpe them in distresse than deny himselfe Secondly here is a speciall comfort for Gods children that be in affliction their afflictions are not their owne alone but Christs also he is their partner and fellow sufferer This may seeme strange but it is most true Christ puts as it were his shoulders vnder our afflictions and takes them to himselfe as though they were his owne than which what can be more comfortable For though thou thy selfe cannot beare it yet trust vndoubtedly that Christ who beares with thee wil giue thee strength to vndergoe it vnto victory Thirdly if the afflictions of a Christian bee the afflictions of Christ then it is a fearefull sinne for any man to mocke or reproach his brother
gathered it out of the Stories and Records of men which howsoeuer they bee not now extant yet in his dayes in the Primitiue Church were extant knowen and approoued Neither must this seeme strange vnto vs for the spirit of God in the olde Testament speaking of men hath oftentimes reference and relation therein to humane Writings as this phrase The rest of the actes of such and such are they not written in the bookes of the Chronicles of the Kings of Iuda and Israell so often vsed in the bookes of Kings and Chronicles doth euidently declare Nowe those bookes of Chronicles were not parcelles of holy Scripture but ciuill or ecclesiasticall Stories like to our bookes of Martyrs and Chronicles 2. Timothie chapter 3. verse 8 Saint Paul saith Iannes and Iambres resisted Moses Nowe in the booke of Exodus wee shall not finde the Sorcerers that withstoode Moses once named And Saint Iude maketh mention of a Prophecie of Enoch Iude verse 14 which in all the olde Testament is not recorded and it is like that Moses was the first Penne-manne of holie Scripture Whence then had these Apostles these things Answere No doubt the holy Ghost might reueale such things vnto them though they had beene vnknowen in those times but it is more probable that the Apostles had them out of some Iewish Writers or records then extant and approued among the Iewes So Paul preaching to the Athenians alledgeth the saying of Aratus an Athenian Poet For wee are his generation And to the Corinthians he propoundeth a sentence of Menander Euill words corrupt good manners 1. Cor. 15. And to Titus hee alledgeth Epimenides a Cretian Poet The Cretians are alwaies liers euill beasts slowe bellies Titus 1.12 Now whereas the spirit of God taketh these sentences out of the writings of men we may learne that to read the writings of men is not vnlawfull but a thing of good vse to the seruāts of God But wheras som would hence proue that their authority may be alledged ordinarily at euery mans pleasure in the publique ministerie it hath no ground in these places For first the Apostles were so guided by the holy Ghost in their publique Ministerie that they could not erre but no Ministers at this day haue such a priuiledge Secondly the Apostles alledging or recording the sayings of men in their Sermons or Writings did thereby sanctifie them and make them to become a part of holy Scripture This no ordinarie Minister can doe but let him alledge a humane testimonie tenne thousand times yet still it remaines humane and is not Gods word Thirdly they that would warrant their practice in alledging humane testimonies in their Sermons by the Apostles ought to follow the Apostles in their manner of allegations Now the Apostles were so sparing heerein that in many bookes wee shall not finde one for there are onely three in all the new Testament Againe the Apostles did it without ostentation for the names of the Authors are concealed whence they tooke their testimonies And lastly the Apostles did it vpon weighty cause and iust occasion to wit when they were perswaded in conscience that those testimonies would conuince the consciences of their hearer in those things for which they alledged them Now how farre many differ from the Apostles in their allegations let the world iudge Yet before wee come to speake of these examples of faith in particular there are sundry generall points to be handled In the three former verses the spirit of GOD hath sette downe the prosperous successe of beleeuers through faith But heere hee comes to acquaint vs with a different estate of other beleeuers vnder greeuous persecutions and torments euen vnto most cruell and bitter kindes of death From this which the Apostle heere obserueth wee may take a view of the state of Gods Church and people heere in this world For GOD vouchsafeth peace and prosperous successe to some as a iust reward of faith and obedience but others must want the comfort of outward peace and welfare and vndergoe most greeuous trials and persecutions Looke as there is a continuall interchange betweene day and night and the one doth constantly follow the other so as it is one while day and an other while night so is it with the Church of God and with true beleeuers in this world somtime they haue peace and prosperity and this continueth not alway but another while they are in trouble miserie and persecution To make this point more plaine because it is of some importance wee may beholde the truth of it in the Church of GOD from the beginning Adams familie was GODs Church and therein was first notable peace but when GOD accepted Abels sacrifice and refused Cains then persecution began and Cain slew his brother Abell Abraham is called the Father of the faithfull and his family in those daies was the true Church of God wherin we may notably see this changeable estate for Gods calls him out of Charran to dwell in the land of Canaan Exod. 12.1 10. But within a while the family was so great in the Land that hee was faine to goe downe into Egypt to soiourne there And there the Lord blessed him exceedingly and inriched him so greatly that he became a mighty Prince able to encounter with the Kings of those nations in battell after his returne to Canaan Exod. 14. The Israelites Gods chosen people were 400. yeare in bondage in Egypt but at the appointed time God gaue them a glorious deliuerance and yet they were tried in the wildernes 40. yeares after which time they were plāted safely in the fruitfull Land of Canaan a Land that flowed with milke and hony And there also the Church of God was in this case sometime in prosperitie and otherwhiles in aduersity for when it was ruled by Iudges as in that booke appeares for ten twenty thirty or fourty yeares together the Israelites for their sinnes were in subiection bondage to the nations about them as the Moabites the Philistims the Ammonites c. Yet then when they cried to God he sent them some mighty iudge to deliuer them for so long time againe This was the interchangeable estate of the Church all the time of the Iudges And afterward when it was gouerned by Kings it was in the same case for one while God gaue them good Kings who would aduance religion and maintaine and cherish the Priests and Prophets of God and for their time the Church prospered But otherwhiles for their sinnes God would send them wicked Princes which persecuted the Prophets and the godly in the Land This is plaine in the bookes of the Kings and Chronicles After the raign of good king Iosias cam the captiuity into Babylō 70 years expired the Lord by K. Cyrus returned thē againe After their returne they were one while in peace and another while in distresse as we may see in the bookes of Ezra and Nehemias but aboue all other that persecution of Antiochus Epiphanes was