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of God, as he was to be the Messenger of the covenant and the Redeemer of the church, is intended, I have proved elsewhere; and it was the sense of all the ancient writers of the church; however, some of the Roman church would abuse this testimony to give countenance to the invocation of angels, which is little less than blasphemy. Wherefore in the recognition hereof did faith most eminently act itself.

6. The discerning of the sons of Joseph, one from the other when he was blind; the disposal of his hands, his right hand to the head of Ephraim, and his left to the head of Manasseh, contrary to the desire of their father, and the proposal of them to him, with the prediction of their future condition many ages after, were all evidences of the especial presence of God with him, and consequently of his own faith in God.

7. There were other circumstances also that rendered this benediction of Jacob an eminent act of faith. As, 1. That he laid the foundation of it in an especial revelation, Gen. xlviii. 3, 'And Jacob said unto Joseph, God Almighty (God in covenant with me) appeared unto me at Luz in the land of Canaan, and blessed me,' &c. 2. That he did solemnly by divine warrant adopt Ephraim and Manasseh to be his children, whereby they came to have the interest of distinct tribes in Israel, ver. 5. And hereby, 3. He gave the right of the birth-right as to a double portion, forfeited by Reuben, to Joseph. 4. He remembers the kindness of God in this, that whereas his beloved wife Rachel died immaturely of her second son, ver. 7, yet God would give him a numerous posterity by her, the thing which both he and she so greatly desired.

On all these considerations it is evident that the apostle, for great and weighty reasons, fixed on this instance of faith in Jacob, that he "blessed both the sons of Joseph.' And we may see that,

Obs. I. It is an eminent mercy when faith not only holds out to the end, but waxeth strong towards the last conflict with death, as it was with Jacob.

Obs. II. It is so also to be able by faith, in the close of our pilgrimage, to recapitulate all the passages of our lives, in mercies, trials, afflictions, so as to give glory to God with respect to them all, as Jacob did in this place.

Ob. III. That which enlivens, and encourageth faith as to all other things, is a peculiar respect to the angel, the Redeemer by whom all grace and mercy is communicated to us.

Obs. IV. It is our duty so to live in the constant exercise of faith, as that we may be ready and strong in it when we are dying.

Obs. V. Though we should die daily, yet there is a peculiar dying season, when death is in its near approach, which requires peculiar actings of faith.

The latter clause of the words, or the other instance of the faith of Jacob, that 'he worshipped, leaning on the top of his staff,' hath a peculiar difficulty in it, from a difference between the words of the apostle and those of Moses concerning the same thing. The words in Moses

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that is, And Israel bowed himself on וישתחו ישראל על-ראש המטה,are

the bed's head.' This the Septuagint render by, Kai TроσEKUVNTEV

Ισραηλ επι το ακρον της ράβδου αυτου, 6 And Israel worshipped on the top of his rod.' The Vulgar Latin in that place followeth the original. Adoravit Israel Deum conversus ad lectuli caput, And Israel worshipped God, turning to the head of the bed. The apostle in this place, makes use of the words as they are in the translation of the LXX., and the difficulty is increased by the Vulgar translation in this place, which leaving out the preposition &, renders the words, And he adored the top of his staff, or rod; that is, say some, the sceptre of Joseph. This verbal difference is sufficiently belaboured by critical expositors of all sorts, I shall give a brief account of my thoughts concerning it.

1. The words of Moses are the close of the forty-seventh chapter of Genesis. And Israel bowed himself on the head of the bed.' Whereas this may denote only a natural action of the old man, who having sat up to confer with his son Joseph, being infirm and weary, when he had finished his discourse and taken the oath of his son, he bowed himself to the head of the bed. But the Vulgar Latin hath well supplied God,' 'he adored God towards the bed's head,' that is, by bowing down to him. And so, is most frequently used to express an act of divine adoration, and that it was such is here declared by the apostle.

2. That Jacob worshipped the top of Joseph's staff or sceptre, which he carried as an ensign of his authority and power, is rejected by all sober expositors. It hath, indeed, a double countenance given unto it in the Vulgar translation. 1. By the omission of the preposition επt, 'on' or upon,' which must include leaning on, or some word of the same importance; and, 2. By rendering avrov by ejus, and referring it to Joseph; whereas it is often used for avrov, or reciprocally, his own;' which must be here supposed, or it answers not the original. And as for any worship of Jacob, performed unto Joseph, it is most remote from the text. For not only at that instant had Joseph put his hand under his father's thigh, and sworn unto him, wherein he acknowledged his superiority; but also a little after, he bowed himself unto him, with his face to the earth, ch. xlviii. 12.

3. The apostle doth not in this Epistle, tie himself unto the express words of the original text in his allegations out of the Old Testament, but only gives the certain sense and meaning of the Holy Ghost in them.

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4. The word in the original is, on, which may have a different pronunciation, by a different supply of vowels; and so a different signification. If we read it mittah, it signifies a bed,' as we render it in Genesis ; if we read it matteh, it signifies a 'staff" or a 'rod' on which a man may lean; both from the same verb, to' extend,' to 'incline.' And hence doth the difference arise. And we may observe concerning it,

1st. It is certain that in the days of Hierome, the Hebrew reading was unquestionably mittah, a 'bed,' as it is now; for he blames the LXX. for misinterpreting the word. Quest. Hebr.

2dly. Hereon some say, that the translation of the LXX. being in common use among the Jews in all their dispersions, and even in Judea

itself, that the apostle freely followed it in compliance with them; there being nothing in it discrepant from the truth as to the substance of it. What is my judgment of this conjecture, I have elsewhere declared.

3dly. Others say, the apostle makes use of this variety in expression to represent the entire posture and action of Jacob in this adoration. For whereas he was very weak and infirm, being near the time of his death, which is observed in the story, upon the coming of Joseph to him, he sat upon the side of his bed, with his staff in his hand, a posture which he may be easily conceived to be in. At the end of his discourse with him, addressing himself unto the solemn adoration of God, he so bowed towards the bed's head, as that he supported himself in a posture of reverence for his divine meditation. Wherefore,

4thly. Although I will not contend that the word in that place hath a double signification of a bed and a staff, yet this is the true solution of this difficulty. The apostle did not design a precise translation of the words of Moses, but intended only to express the same thing. And whereas that was undoubtedly the posture of Jacob in the worshipping of God, which we have declared, the apostle useth his liberty in expressing it by his leaning on his staff. For that he did both, namely bow towards the head of the bed, and at the same time, lean on his staff, we are assured by comparing the divine writers together.

5thly. There is an expression like unto it concerning David, 1 Kings i. 47, own by, and the king bowed himself on his bed,' that is, he bowed down towards the bed's head in his great weaknesses so to adore and worship God. And Jacob's leaning on his staff therewithal, completes the emblem and representation of his reverence and faith; by the one he bowed down, by the other, he sustained himself; as whatever doth sustain and support, is in the Scripture called a staff. And we may observe, that,

Obs. VI. In all acts of divine worship, whether solemn or occasional, it is our duty to dispose our bodies into such a posture of reverence, as may represent the inward frame of our minds.-So did Jacob here, and it is reckoned as an act and duty of faith.

Obs. VII. There is an allowance for the infirmities of age and sickness, in our outward deportment in divine worship, so as that there be no indulgence to sloth or custom, but that an evidence of a due reverence of God and holy things be preserved.-These postures which are commended in Jacob, would not, it may be, become others in their health and strength. So David affirms, that he would rise at midnight (out of his bed) to give thanks unto God,' Ps. cxix. 62.

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VER. 22.Πιστει Ιωσεφ τελευτων περι της εξόδου των υἱων Ισραηλ εμνημόνευσε, και περί των οστεων αύτου ενετείλατο.

VER. 22.-By faith, Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones.

Two instances are here proposed of the faith of Joseph. 1. That he made mention of the departing of the children of Israel out of

VOL. IV.

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Egypt. 2. That he gave commandment concerning his bones. The account hereof is given in the close of the book of Genesis.

First. The first instance proposed of Joseph's faith, is, his making mention of the departing of the children of Israel out of Egypt. And for the exposition of the place, we may consider,

First. To whom he spake these words, and gave this charge; the words he spake unto his brethren; Joseph said unto his brethren," Gen. 1. 24. Some of his own brethren were yet alive, as is evident concerning Levi. For Joseph when he died, was but a hundred and ten years old, ver. 26; and Levi lived a hundred and seven and thirty years, being not twenty years older than Joseph. And probably God might shorten the life of Joseph, to make way for the affliction of the people which he had foretold, and which immediately ensued thereon. Also under the name of his brethren, his brother's sons may be intended as is usual.

But as unto the command concerning his bones, the expression is changed. For it is said, that he took an oath of the children of Israel;? and so it is again repeated, Exod. xiii. 19. He had straitly sworn the children of Israel.' That is, he brought the whole people into this engagement, by the heads of their tribes, that they might be obliged in after generations; for he foresaw that it would not be the work of them who were then living.

Secondly. The time wherein these things were done; it was reλEUTWV, when he was dying.' And Joseph said unto his brethren, I die.' This evidence he gave of the steadfastness of his faith, that it had accompanied him through all his afflictions, and all his prosperity, not forsaking him now at his death. He had lived long in glory, power, and wealth; but through all, he preserved his faith in the promise of God entire. And if there had been nothing in that promise, but the inheritance of the land of Canaan, as some imagine, he would not have maintained his faith concerning it unto the death, and in his departure out of the world, enjoying far more in Egypt, than what was contained therein. But,

Obs. I. It is of great use unto the edification of the church, that such believers as have been eminent in profession, should, at their dying, testify their faith in the promises of God.-So did Jacob, so did Joseph; and others have done so, to the great advantage of them con

cerned.

Thirdly. In the way whereby he expressed his faith, we may observe, 1. The object of it, or what it was which he believed; namely, the departure of the children of Israel out of Egypt. 2. The manner of his acting that faith; he made mention of what he did believe.

1. This departure,' rne odou, of the children of Israel, is not intended absolutely, as a mere departing thence; but such as whereby the promise made unto their fathers should be accomplished. For so it is declared in the story: God will surely visit you, and bring you out of this land, unto the land which he swore unto Abraham, Isaac, and Jacob,' ver. 24. The accomplishment of this promise, was that which was the especial object of his faith, whereof this departure was a means subservient thereunto. And he seems to have respect unto the

promise made unto Abraham, Gen. xv. 13, 14; wherein the sojourning and affliction of his seed in a strange land, was determined, before their admission into the land of Canaan.

Obs. II. After his trial of all that this world could afford, when he was dying, he chose the promise for his lot and portion.

2. The manner of the acting of his faith towards this object, is, that he made mention of it. And we may consider in it, 1st. How he did it. And that was in the way of public profession. He called his brethren unto him, and spake of it unto them all, Gen. 1. 24. And he did it, as to discharge his own duty, (for with the mouth confession is made unto salvation') so to strengthen their faith. For when they found that he in all his glory and wealth, yet embraced the promise, and died in the faith of it, it was a great encouragement and provocation to them who were in a meaner condition, firmly to cleave unto the same promise. And when men who are great, mighty, and wealthy in the world, do in their public profession, prefer the promises of the gospel, before and above their present enjoyments, it is of great use in the church.

2dly. Εμνημονευσε, 'he made mention of it,' or called it to remembrance. It was not that which he had by immediate present revelation; but it was from his reliance on the promises long before given. And these were two. 1. The great promise made unto Abraham, that God would give the land of Canaan to his seed for a possession, ch. xv. 7; and 2. That they should be delivered out of great bondage and distress, before they entered into it, ver. 13, 14. His faith in these promises, he here makes profession of.

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3dly. He foresaw the oppression and bondage that they were to undergo, before the accomplishment of this promise. For so he expresseth himself unto his brethren, God will surely visit you, and bring you out of this land,' ver. 24. And again, 'God will surely visit you,' ver. 25. He hath respect unto the words of God to Abraham, Gen. xv. 13, 14, Know of a surety, that thy seed shall be a stranger in a strange land, and shall serve them, and they shall afflict them four hundred years and also that nation whom they shall serve, will I judge; and afterwards they shall come out with great substance.' This he believed and foresaw, and therefore makes mention of God's visiting them; that is, having respect unto them in their distresses, and providing for their deliverance.

4thly. The prospect of their bondage, and their helpless condition therein, did not at all weaken his faith as to the accomplishment of the promise. Wherefore, when the apostle says, that 'he made mention of the departing of the children of Israel,' that is, from Egypt, he had not only respect unto the thing itself, but unto the manner and circumstances of it; namely, that it should be after great oppression, and by a work of almighty power.

5thly. This was a proper season for Joseph to make mention of the promise and its accomplishment; as it is the wisdom of faith, to call the promises to remembrance in the seasons that they are suited unto. He was now dying, and upon his death, his brethren, the posterity of Jacob, knew not what would become of them, nor what would be their

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