JACOB AT HIS Journeys End: OR, Part of his last words, uttered to his Son JOSEPH, and the rest of his Children, Immediately before his being gathered to his Fathers.  
A SERMON PREACHED At the Interment of the Truly Noble, and Right Honourable, WILLIAM Lord Brereton of Brereton in Cheshire.  
For the benefit of those who are Lovers of Piety, Virtue, Loyalty, and true Nobility.  
By A. B.  Psal. 116. 15. Precious in the sight of the Lord is the death of his Satnts. 
LONDON, Printed for R. Lowndes, at the White Lion in St. Paul's Churchyard. 1665.   

IMPRIMATUR,  
Joh. Hall, R. P. D. Episc. Lond. à sac. Domest. Ex adib. Londinens. Jan. 10. 1665.   
Gen. 48. 21. And Israel said unto Joseph, Behold, I die▪ 
THe words are a part of that discourse which old Father Israel had with his Son Joseph a little before his death.  
They are so plain and intelligible considered by themselves, that I need not (nor do I think it convenient) to wear out any part of that short time I am to detain you here, in showing you the coherence of them with the former.  
We have considerable in them,  
1. The Speaker, Israel the Father;  
2. The Person spoken to, Joseph the Son;  
3. The Subject matter or thing spoken of, Death, the death of the Speaker, I die.  
4. The weight or great concernment of the truth or subject spoken of, intimated by the Ecce Attentionis, or note of Observation prefixed, Behold, Behold I die.  
I shall trouble you but with a very short discourse of the Persons: and say but little of Israel the Father, who is the Speaker; and less of Joseph the Son spoken to: and yet a word or two of either.  
1. Concerning Israel the Father, and here the Speaker; two things may be considered, First his Person, who, and what manner of man he was.  
It was the same person known formerly by another name: that is by the name of Jacob. God 
Gen. 32. 28.  changed his name, Gen. 32. 28. (so also chap. 35. 10.) Thou shalt no more be called Jacob, but Israel. So God before had made an addition to Abraham's name, Gen. 17. 5. and changed Sarah's too, ver. 15. And it is observed by some, that God hath not usually added to, nor given a new name immediately to any, but such as in their generations were eminent and extraordinary persons.  
Such a one was Israel; as Pererius observes, totius & solius Populi Dei Parens, The Father of God's people, and of them only, that were in covenant with God.  
Abraham and Isaac were famous in their generation, and men of renown; yet could it not be so said of them. For Abraham was Father to Ishmael as well as Isaac, and so Father of the Ismaelites as well as of the faithful; and Isaac was Esau's Father as well as jacob's, and so Father of the Edomites as well as the Israelites: but Israel was the Father of the Israelites only; from him the people of God had their names, and were called Israelites, as we are called Christians from Christ. And this is enough to show he was an excellent and extraordinary Person.  
2. We may consider the name.  
Concerning which I have nothing to say at present, but what I have from Rivet in his exercitations on this book of Scripture, who tells us ●. the word signifies Rectus Dei, a right or upright man of God; and this he says was St. Jeroms opinion.  
2. Vir videns Deum, a man seeing God. And it is indeed true, first that Israel was an upright or a plain downright man as we use to say: as our Saviour by his allusion seems to confirm, when 
John ●●. 47.  he says of Nathaniel, that he was a true Israelite in whom was no guile.  
And true it is, secondly, that he had several visions of God, and one particularly when he received this name, Gen. 32. 30. when he saw God face to face. But yet (as Rivet says) it is most probable in the third place that he received this name because he was Princeps cum Deo, prevailed and had 
Hos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3.  power with God, as the reason is given by him that gave the name, Gen. 32. 28.  
Compare these three several conjectures together, and there is reason to believe he was an eminent and illustrious person.  
2. Concerning Joseph the Son, the Person here spoken to; it may be demanded how it came to pass that Israel directed his speech to him who was the youngest of all his sons but Benjamin? of which this perhaps might be the reason, because Joseph was in highest power, as being advanced in Egypt above his brethren, and able to make provision for them.  
The old man looked upon him as if he had been his first born, and gave him a portion above the rest, ver. 22. Therefore leaves he the charge of carrying his bones out of Egypt to him; and puts him in mind that now he was near his death. Behold I die, which is the third particular in the Text; the Subject matter or thing spoken o●, Death, Behold I die.  
3. The meaning I suppose to be this. I must die, die within a short time. So Junius and Tremelius read it, Brevi moriturus sum. And this interpretation is confirmed by what we read before in the 23. chap. and 29. ver. The time drew near that Israel must die.  
I shall speak to this point in this method.  
1. First by showing that what Israel said of himself was a truth, and that he might have said it of Joseph and all his posterity as well as of himself: Behold I, and thou, and all thy posterity must die.  
2. It is a truth to be owned, acknowledged, & applied, and every man is to say with Israel, I die.  
3. It is a notable and observable truth, as appears from the additional note of a●bention, Behold, I die.  
First it is a truth not to be denied or gain said. Solomon tells us of a time to die as well as to be born, Eccles. 3. 2. And he that denies this, doth in effect give God the lie, who told Adam (and in him his posterity) in the day that thou eatest thou shalt surely die, Gen. 2. 17. So that it is true, First because of man's sin, and Gods threatening and curse thereupon.  
So St. Paul, Rom. 5. 12. As by one man sin entered into the world, and death by sin, so Death passed upon all men, for that all have sinned. Man gave sin its entrance into the world, and sin procures man's exit and removal out of the world.  
Secondly, there is nothing can preserve or rescue from Death; none ever yet lived, nor do, nor ever shall live, but have died, or must die; those only excepted who were miraculously translated, and such as shall be found alive at the second coming.  
This the very Jews believed for truth, and therefore when they heard our Saviour say, if a man keep my saying he shall never see death, John 8. 51. they mistaking his meaning, and thinking he had spoken it of bodily death, were offended at his words, and fell foul upon him, telling him, that now they knew that he had a Devil: for, say they, Abraham is dead, and the Prophets are dead.  
If any thing could reprieve from death, probably it must be either greatness or goodness.  
1. Not Greatness, For man being in honour abideth not, but is like the beasts that perish; that is, must die as well as they, Psal. 49. 12. So again Psal. 82. 6. I have said you are Gods, but ver. 7. Ye shall die like men; Death knocks as boldly, and enters as irresistably into the rich man's palace, as the poor man's cottage. Lazarus died, and so did the rich man also, and was buried with more pompous solemnity it is likely, but with less comfort and advantage, as you may collect, if you view the passage, Luke 16. 22. Death when it comes with its commission makes no distinction: all in this respect are alike, and go to one place, saith Solomon, and are dissolved into the like indistinguishable dust.  
2. Nor Goodness. Jacob who was loved, died as well as Esau that was hated: nay though Greatness and Goodness meet, they cannot exempt nor rescue from the grave▪ Israel was Princeps cum Deo, and Rectus Dei. He wrestled with God and prevailed, yet when he came to grapple with Death he had the foil.  
None so great, none so good as our Blessed Redeemer, yet when he was pleased to take our nature, and to bear our sins, he sunk under the unsupportable load, and the bitter cup of Death must not pass by, but he must taste and drink it. And sure the servant is not greater, nor hath reason to expect to far better than his Lord. If he died before he entered into glory, so must we too; we must die with him, if we will reign with him, and partake with him in death; if we will share with him in glory. It hath been observed by others, that Moses was bid go up and die, but that we must die before we can go up. But I add, that it was but to Mount Nebo whither Moses must go up before his death. Neither he nor we can ascend Mount Zion that is above, before we descend unto the Hades that is below: We must stoop to the grave ere we can rise to glory.  
So it is a truth, Israel and we too must die. 2. It is a truth that Israel did and we must apply.  
I die said old Israel. I am a stranger and a sojourner with thee, as all my fathers were; Oh spare me before I go hence, saith David, Psal. 39 22. My days are swifter than a Weavers Shuttle, saith Job, cap. 7. 6. and my days are vanity saith he, ver. 16.  
The time of my departure is at hand, said S. Paul, 2 Tim. 4. 6. And my life draws nigh to the grave, saith David again, Psal. 88 2.  
So that unless a man can say that he is better than David, Abraham, Isaac, or Jacob, than Moses and the Prophets, and all his Predecessors, he must say with Israel, I die.  
And he must not say it only, but take notice of it: For,  
3. This is a notable and observable Truth, as the word Behold, which is prefixed, doth imply.  
1. It is a considerable Truth in respect of a man's self, and his own death: For,  
First, this consideration will make the thoughts of death less troublesome. Elijah could pray for death, when he considered it had been the portion of his fathers, and that he was no better than they, 1 Kin. 19 4. Though the thoughts of company cannot abate the miseries of the second death, they may lessen the terrors of the first; St Paul could desire to be dissolved, when he thought of being with Christ who was dead before him.  
2. This consideration that we must die, may by God's blessing make us more careful how we live.  
It is the indiscreetest folly, and the greatest improvidence imaginable, for a fleeting soul to feed itself with hopes of going to this or that place, and getting this or that gain to morrow, when it may be lost to day: To bathe itself in pleasures, when 'tis ready to be ravished into everlasting burn; or promise itself rest for many years, when it may be snatched from its deluding delights before the approaching night. If we must die, 'tis fit we take time to live: to live to the Lord, that we may die in the Lord, and live hereafter with the Lord.  
3. This consideration that we must die, should make us strive to do all the good we can while we live. Whatsoever thy hand findeth to do, do it with thy might (or, do it quickly) saith Solomon, Ec. 9 10. and he adds the reason for his advice, for there is no work, nor device nor knowledge in the grave whither thou goest. Death is that night when no man can work; Therefore while we have time let us do good to all, Gal. 6. 10. to ourselves and to others too. Dives (Luke 16.) had no permission to return to his Father's house to warn his Brethren. When a man is dead and gone hence, his place shall know him no more, Job 7. 10.  
The grave is the den of that roaring lion from whence vestigia nulla ret●orsum; the place to which all go, and from whence none return.  
But perhaps the young gallant may think, that though this doctrine may be seasonably preached to those of old Israel's age, and to his own decrepit friends or father, that are as weary of the world as he is of them; it is yet too soon to have his delights eclipsed, or his delicate ears struck with such un welcome and terrible truths. But let him consider, he is growing up, and ripening for death from the time he first had life. 'Tis true what Seneca says, tunc quoque cùm crescimus decrescit vita, each day that makes the time he hath lived longer, makes the remainder shorter. Thy glass is still running, and the more sands are spent already, the fewer are behind.  
2. And as we are concerned in respect of our own, so it doth concern us to take notice of the death of others also. First when we see or hear of the death of another, we should remember and prepare for our own. Joseph a son is not privileged above Israel the father; though he was born after him, he might have died before him.  
2. Since others as well as ourselves must die, it is our part to do all the good we can unto them, and get all the good we can from them, before they die. If they live in the fear of God, imitate them, and so shalt thou die like them, and live for ever with them.  
I shall detain you no longer in the prosecution of the Text already treated on; there remains another subject, I mean that Honourable though liveless spectacle that hath brought us unwillingly hither, and is the sad occasion of this solemnity.  
I could wish (had God seen it good) there had been no such occasion of this concourse; or that being met, the whole charge of entertaining you here had been the province and task of some other of my brethren, that had been every way more able to have discharged it than myself. It may (I hope) be a pardonable excuse, if I allege for myself, that my meditations have been much (very much) discomposed by my sorrows, that mine eyes have sometimes vied drops with my pen, while I was about this sad task. And probably, had I loved and honoured him less, I might have performed this service better.  
But 'tis fit I leave Apologies and come to my remaining task; that is, to make some honourable mention of our Israel now he is dead, whom we deservedly honoured while he was alive.  
I shall not stick long upon the Parallel, yet shall I first observe, that our Israel, like him in the Text, was by God made happy in the number of so many surviving children, as were the heads of the twelve Tribes, though not all of the same Sex, and had the addition of one grandchild more than Joseph, presented to departing Israel to receive his benediction: Of all which our Israel made frequent and affectionate mention, and to which together with his own he bequeathed his blessing, as old Jacob did to the sons of his son Joseph.  
2. The name Israel, as you heard before, was superadded to the former name of Jacob (as some think) or rather given in its stead, because he was Rectus Dei, an up right man. Jacob signifies a supplanter, some conjecture he was so called because he got his brother Esau's birthright by a wile: but the word signifies properly plantam tenens, and the child was in likelihood called Jacob, because about the time of his birth he held his twin brother by the heel. Our Honoured Lord could not be called Jacob at all; for whose birthright had he taken? We may say with St. Paul, he had wronged no man, defrauded no man; but he might be called Israel, for he was rectus Dei, had an upright plain dealing soul; like Nathaniel, a true Israelite in whom was no guile.  
3. Israel was vir videns Deum, a man that saw God; and so I doubt not but this Honourable Person did too, though not as Jacob face to face, yet by some such means by which God is pleased to make discovery of himself to men in these latter times.  
Lyra (upon Genesis) thinks it was by virtue of the Spirit of prophecy that old Israel foretold his death before it came, and said, I die. But whether he had the Spirit of Prophecy or no, I do not question; Sure I am there is no great need of any extraordinary Revelation to let a man of an 147. years of age (as Israel was) know that the time drew nigh that he should die: but I have reason to believe that there was something more than ordinary in it (though being a man of singular reservedness he did not discover it) that this Honourable Person, when he was but about 52. years of age, and under no visible distemper of body or mind, should above three months ago, even then when he accompanied his dear and honourable Mother to her long home, in his passage from the house to the Church, say with some kind of confidence, that he should be the next that should go that way; And before he was seized with any sickness, let fall some expressions in the hearing of his dearest relations (whom he yet was most unwilling to grieve) signifying his expectation, that ere long they should have occasion to Mourn for him. And I am the more confident that he had some foresight of his approaching end, from one expression uttered to myself in the time of his visitation, which was upon this occasion.  
We that were about him, and observed how little he was afraid, or spoke of what we so much suspected, doubted that the nature of his disease had made him insensible of his danger; & that though Death made  (though slow) assaults, he did not apprehend it; hereupon I did (as I conceived I was obliged) make my private application to him, and dealt plainly with him; discovering to him our just fears, and his own great danger, and admonished him to prepare himself throughly for Death, which we doubted he could not avoid: And I was satisfied that he foresaw his danger (and therefore had prepared for it) when I heard him say (and that with a serene countenance, and a very grave utterance) Parson, I was sensible of this before any of you were.  
And we were afterwards satisfied why he was so long desirous to conceal his danger; for when he saw it was to no purpose to endeavour to hid what his dearest relations had discovered, and therefore thought) fit to yield, and in effect to say with old Israel, Behold I die, and saw his dearest Comfort and the rest about him, thereupon to give vent unto their passion and let it out in a flood of tears, he presently added these words, (I, this is it I was afraid of) thereby declaring, that the reason why he seemed to take so little notice of his danger, was not because he was insensible of it, but because he would not have his Relations understand it, nor be troubled at it.  
4. Israel was so called (as most do probably think) because he was Princeps cum Deo, and prevailed with God when he wrestled with him for a blessing, Gen. 32. 28.  
It was our Israel's custom to wrestle with God as Jacob did: Devotion was one part of his daily exercise. And it happened to him as to Israel, Gen. 32. For coming from his morning exercise, he was seized (as Israel) with a lameness in his thigh. And I make no question, but that as he did, with Israel, go away with a bodily foil, he received a spiritual blessing; and though he came (or rather was carried) off with a maim in the body, he was princeps cum Deo, and prevailed for a blessing on his soul.  
And I do not think fit, nor can I let pass this observation, without commending it to the careful notice and consideration of all that hear me, that the great stroke by which God called him to himself, befell him presently upon his rising from his private devotions, as if God had said to him, Thy prayers are come up, and I come down to fetch thee up likewise! Thy work is done, and now I will do mine, and give thee a reward! Sure, happy is that devout soul whom his Lord when he cometh shall find so doing, standing upon his watch, and calling upon his God. Oh consider it, how much more comfortable it is for a man to be found so doing, than to be snatched away with his Dalilah in his arms, or with an intemperate cup in his hand, or a damn-me in his mouth, or any Idol in his heart, which might make him incapable of communion with his God But I leave the Parallel, and offer him  
2. To your consideration, as a Person of Honour, different indeed from most other men of his age and time. The man I think is not to be found, that can justly accuse him, or blast his reputation or honour by justly charging him with dissimulation, or fraud, or unfaithfulness, or lying, or incontinency, or drunkenness, or swearing, or any other notorious vice. I have had the happiness to be frequently near him, and often in the hearing of him for a dozen years together, yet did I never (that I remember) hear any obscene or filthy communication come from his mouth; nor observe him upon any provocation, let any one of those many oaths escape his lips, that many men now adays reckon and look upon as the greatest, if not only ornament and grace of their discourse.  
But it is not enough to be extra vitia, without any nororious vice; God will not be satisfied with a negative holiness; we must not only cease to do evil, but learn to do well, Isa. 1. And so did he. And that you may take a short view of his virtues, I shall present him briefly to you in all, or most of his remarkable Relations, and offer to your considerations how he did carry himself towards his Correlates. And then I admonish and beseech you to go and do likewise.  
1. Consider him as a Christian, and how he behaved himself towards God, both in the time of his health and sickness.  
While God enabled him to come hither, we seldom (very seldom) miss his early company here. He was resolved that God loves the Gates of Zion, more than all the dwellings of Jacob; and will not be put off with our pretences of doing our Devotions in our Closet, when he expects us in the Church. Nor was his Devotion personated and put on to deceive the world, but he took his time for private as well as public performances, as I have told you before.  
In his sickness those three Christian graces of Faith, Hope, and Charity, were very remarkable. He signified his Charity in forgiving all that had done him any injury, and desiring to be reconciled to all betwixt whom and himself there had been any misunderstanding and debate. His Faith and Hope he expressed to my unworthy self in private while he was able: affirming he did firmly rely on the merits and mediation of his Saviour Jesus; and through him hoped for a glorious Resurrection. And in this Faith and Hope he earnestly desired, and received both the Absolution of the Church, and the Sacrament of the Supper of the Lord.  
When his tongue had failed to do its office, and we perceived that he endured a great fight of afflictions; that the Lord delayed his coming, and Death made but slow, though sure approaches; I did (as I thought I was in duty bound) advise him to search his own heart: whether there were any thing yet undone that God expected he should do, before he called him hence: and that he would signify to us by some token, whether he hoped that his peace was perfected, and his conscience quire. Whereupon he looked upon us with a more cheerful countenance than it is ordinary for a dying man to manifest: and then casting up his eyes to Heaven, he laid his hand upon his heart, seeming to say, that all was quiet there, and that he died in Peace, and rested in Hope.  
His Piety and Devotion all along his sickness was very exemplary. He acted his part in all the prayers, and that with a stronger and more cheerful voice than we conceived he had been able to utter, or did utter upon any other occasion. The last word (as I remember) that I heard him say, was Amen to our prayers; but he moved his lips when he could not use his tongue to do that office, which yet held out beyond our expectations, and failed him not till very near his end.  
And as his Piety was great towards God, so was God's mercy towards Him; for though the stroke light on almost all the one side of his body, it missed his brain: So that by God's great goodness he enjoyed the use of his intellectuals, and all, or most of his senses, in a wonderful vigour and acuteness towards his very latter end; insomuch that he could hear our very whispers, distinguish his drink, see and know his visitants, beyond the expectation of his friends, and perhaps beyond the belief of Strangers.  
And as his Piety, so was his patience very remarkable. He did endure much and long, but complain little or nothing at all; Oh me I am sick, very sick, oh me I am full of pain, was all that could he said came from him tending towards a complaint.  
You have heard of the patience of Job, said St. James, c. 5. Yes we have heard of Jobs patience, and many of us have seen his; and I think those that have seen and observed it will say, they never saw his Christian Patience & Fortitude equalled, much less exceeded.  
2. Consider him next in the relation of a Subject, concerning which I need to say but little, because you all, or most of you know his loyalty and fidelity to his Sovereign as well as myself. Only let me mind you, that in the last engagement in this County, he did not publicly appear until there was great cause to doubt, if not despair of any good success, which was an argument there was no other motive but mere Loyalty and Conscience, that drew him to hazard Himself, his Sons that accompanied him▪ and his Estate, rather than he would incur the suspicion of being backward to do his King and Country service.  
3. Consider him as a Son.  
1 A Son of the Church, whose peace he was very careful to maintain, & whose orders he was ready to observe.  
And as God gave him a very dutiful affection▪ to his Mother the Church; so he made the Church Service serviceable & comfortable unto him. I cannot think it possible that one that doth not really delight in, & reciprocally find comfort by the service of the Church, should so frequently and cheerfully join and bear a part in it as he did, notwithstanding all the Obstacles and Impediments of pain and sickness; which is an argument that the Church service is not so faulty as ourselves, and that we might take pleasure in it, & reap profit by it, if our own corrupt hearts were not indisposed and out of order.  
I confess we own much to his example if our Congregation be in practice any thing more observant of the Church's Orders, than some of our neighbours. Let the contemptible Priests (as some call us in scorn) say what they will, or can, the peremptory vulgar will do as they list; If their betters will not believe us, they will despise us; If a man of Authority, Honour or Worship will not be persuaded to change his posture, but keep his seat, they will use neither leg nor knee, unless it be to cross the Church in her directions and commands: but believe it Gentlemen, it is no disparagement to use your own tongues to make confession of, and cry God mercy for your own sins. 'tis no diminution of your worth, to appear and behave yourselves with all humble reverence and submission, as the several parts of service do require when you come before him to whom all things in Heaven and Earth do bow and obey. I hope you do believe this, and could wish that such as yet do not, would (after the laudable example of this honourable Hero) in their several Congregations practise and do accordingly. I confess this is spoken a little out of the way, but I hope it will be looked upon as a pardonable digression, and censured as a needless impertinency.  
2. I might propose him for your example considered as a natural son; you know how observant and obsequious he was to his aged and honoured Parent; and so fit to be a pattern to such as are not so.  
4. As a Husband, he was chaste and careful in keeping of his contract. I believe none more faithful to their conjugal covenant, nor more loving to his Consort; Insomuch that I could never observe any such uncomfortable brawls or breaches, as do too frequently disturb the peace of many both meaner and noble families.  
5. As a Father, he was very affectionate and sufficiently indulgent, yet not so indulgent but that he knew how, upon occasion, to be severe too; it is known, He like his Heavenly Father, Heb. 1●.) hath very sharply chastised those whom he yet very dearly loved: and as a Father he did like old Israel call his children to him, and as he saw cause gave them his fatherly admonitions and blessing before he parted with them. And may those blessings never be in vain, nor those admonitions ever be forgotten.  
6. As a Lord and Master, he was meek and gentle, far from the temper of many both his equals and inferiors, who forgetting that they themselves have Col. 4. 1. a master in Heaven, do unmercifully threaten or care not to make slaves of their servants upon Earth; and it was one argument of the great respect he had, even to his meanest servants, in that he admitted all, and sent for some of them to come and take their last leave and farewell from his dying lips,  
7. As a Landlord, he was courteous, kind, & respective to his several Tenants: and it is known he took not the advantages that were offered to revenge or right himself of those that had done him the greatest injury & wrong.  
8. As a Neighbour, he was sufficiently known to be peaceable and quiet, more ready to compose differences, than make them, and to put up injuries than offer them.  
Lastly, as a Friend, he was faithful and constant, never known to betray his trust, nor abuse the credulity of those that put any confidence in him. He was none of those that will profusely promise what they never purpose to perform; It was common with him to be better than his word. If you asked him a courtesy, his very silence was frequently a consent, and if you had not a denial, you might be sure of a grant.  
To sum up all, he was a true Christian, and therefore in all respects such a one as I have said, a Loyal Subject, a Dutiful Son, a loving Husband, an indulgent Father, a respective Lord and Master, a good Neighbour, and a faithful Friend; and in his whole conversation such a pattern of Piety, as is much more fit than easy to be 〈◊〉.  
God Almighty give us all Grace to follow all the good examples of Him and all other Servants of God, living with us, or dead before us; That living and dying like them, we may for ever hereafter reign with them, through our Saviour Jesus Christ. Amen.  
FINIS.