J. F. Didascaliae DISCOURSES On several places of The Holy Scriptures publicly delivered on sundry occasions, unto an English congregation of believers in Amsterdam.  
The first part.  
The contents whereof, follow after the preface to the reader.  
Imprinted in the year 1643.   
1 Pet. 4: 10. AS every man hath received the gift, so minister the same one to an other, as good stewards of the manifold grace of God. 1 Cor. 14. 
1. FOllow after charity, desire spiritual gifts, but rather that ye may prophesy.  
3. He that prophesyeth speaketh unto men, to edification, exhortation and comfort.  
29. Let the prophets speak two or three, and let the others judge.  Rom. 12: 6. HAving then gifts differing according to the grace that is given unto us, whither prophesy, let us prophesy according to the proportion of faith.  

To the Reader in general.  
COurteous reader whosoever thou art; whiles I have of late dayes seen, and heard of, divers worthy men, publishing to the view of the world, their endeavours, in allaying controversies in matters of religion,& state policy; it hath come into my thoughts, to do something in the mean season, according to my weak ability, for the edification of the Church; least whiles we harken after controversy among others, we should forget, or be unmyndfull of our own growth in grace, and sanctification. If therfore thou receive any profit by this seed, which was prepared for, and sown in a congregation of God's people, give the praise to God who 
Psal. 145: 16.  openeth his hand and filleth with his blessing every living thing, and causeth the sun to shine upon the just and unjust,& the rain to 
Math. 5: 45.  rain upon the evil and the good, who by sending his word to all peoples leaveth them without excuse who obey not the gospel of our Lord Jesus Christ. If thou find any weakness or imperfections in the composing, style, method, or matter( which cannot but be expected, it being the first of my labours that hath seen the sun) impute that altogether to me and my ignorance, who am of all men most unfit to serve in Gods church, yea I may say( as the truth is) but a plant in his orchard; and withall remember what the Apostle saith 
2 Cor. 2: 16.  who is sufficient for these things? Furthermore if thou espyest( here and there) reproofs of sin in the people of God, do not therfore rejoice over them in their trespassing, but if thou 
1 Cor. 10: 12.  standest take heed lest thou fall; and put on bowels of compassion, and pitty them whom the Lord hath humbled: and if thou be a Christian pray for them, and in praying for them forget not thyself, that thou mayst be delivered from temptation, remembering also the judgement denounced against 
Obadiah vers 12. 13.  Edom because he rejoiced in the day of the calamity of his brother Israel. Thus praying the Lord daily to increase the work of his grace, in the abolishing of the kingdom of Satan, and increasing the sincere profession of the glorious gospel of his dear son, I bid thee heartily farewell.  
In Amsterdam this 23th of the 10th month called October, in the year 1641. I. F.   

To the faithful brethren of the English church in Amstelredam whereof I am an unworthy member, all increase of grace here, and satiety of joy hereafter.  
dear brethren; the knowledge of mine own ignorance and inability, hath enforced me hitherto to forbear to thrust myself forth to the view of men, in any thing, either by word, or writing; fearing lest the truth which I profess should receive any wound, through my error, or insuffitiencie; from such as wait for occasion to carp, or find fault, especially at men inferior to themselves, as it is the manner of cowards and dastardlie companions, to domineer over striplings, but with men of equal strength with themselves they dare not encounter; for the which cause I still tremble to do it: yet considering that 
Mat. 5: 15.  no man lighteth a candle& putteth it under a bushel but on a candlestick, and God Almighty giveth not his gifts to 
Math. 25: 25. 27.  be hide in a napkin, but to be employed for his use, in edifying his church and profitting others, and small gifts are to be 
2 Sam. 1: 6  stirred up and increased: also wee find that the prophets of God did not only pronounce their prophesies unto the people, but many of them were also committed to writing, that they might be remembered, and often repeated; and the Apostles not only preached, but wrote epistles to the churches, to the end that others also might receive benefit by them, as wee see by our own comfortable experience at this day, who have the same prophesies, and epistles, both for our planting, watering, and increasing in grace; and it is a thing, both practised, and approved, in this age wherein we live, and hath been time out of mind, not only to preach, but also to publish in writing, such things as men think any wise benefitiall. I have therfore, with desire of Gods glory, and the good of all those that shall accept of my pains, but principally of you my loving brethren( to whom it is most of all due) recollected my meditations upon some places of the holy scripture which heretofore I have handled by God's help, and whereof you have been hearers, in our public exercises in the church; Not in the least judging them, in respect of any excellent expressions or methood, worthy of acceptance,( they being performed in all plainness) but cheiflie desiring thereby to put you in mind of some things, which formerly ye have heard, because I see both in myself, and others, too great a neglect of the things we hear, and many times doctrine which should be earnestly minded by us, is no sooner delivered, but forgotten, according to the proverb, in at one ear, and out at another. To the end therefore, that ye may examine yourselves, whither you have been careful hearers of the word, and 
Iam. 1: 22.  not only hearers but doers of the same, I do present you with this remembrance, as the first token of my love in this sort, which God hath hitherto enabled me to perform; desiring that the same may be acceptable to the saints. In which, though you shall find sometimes more and sometimes less than hath been delivered, yet take it( I pray) in good part, considering that men not relying punctually upon their meditations, may deliver more and other things than they before thought upon, and being prove to forgetfulness, may omit some things which they had intended, or else time may not serve them to deliver all; but the spirits of the prophets are subject to the prophets. And if in this I shall find that I have don God any service, I shall not cease my further endeavours as God shall give occasion, either in this, or any other kind. now I beseech almighty God who is 
Heb. 12: 2.  the author and finisher of our faith, to stablish, confirm, and strengthen you in his truth, and make you to increase and grow in grace, and in the lively knowledge of our Lord and Saviour Jesus Christ, to whom be glory both now and for ever more Amen. So prayeth your loving brother in the faith, and the Lord's unworthy servant.  
I. F.   

A table of the principal points handled in this book  

Disc: 1.  
MOses's prayer for God's presence Exod. 33: 15. explained, Pag. 1.  
Doct. 1. That God's presence in weighty matters is above all things to be sought for handled, pag. 9.  
Doct. 2. misery accompanieth those that are without God's presence, pag. 36.  
Doct. 3. A mean and low estate with supply of our absolute necessities; is better than great dignity, without the blessing of God, pag. 40.   

Disc: 2.  
iacobs answer to Judah's plea for the taking of Benjamin into egypt. on Genes. cap. 43. expounded, pag. 43.  
Quest. wherefore judah the fourth son is chief speaker? answered, pag. 47.  
Quaest. Whither judah doth not transgress, in refusing to go at his father's command without Benjamine? answered, pag. 49.  
Quaest. Why jacob would not commit Benjamine to Reuben upon a greater caution, than he doth to judah? answered, pag. 52.  
Doct. 1. In matters controvertable; we are not to respect the persons of them that speak; but the substance and matter of their speech, pag. 56.  
Doct. 2. Men ought not to be so resolute in the performance of unadvised purposes: but they ought to be dissuaded therefrom upon good grounds and arguments, pag. 68.  
Doct. 3. Men ought never to have such a self conceit of their own Iudgments in matters controvertable; but that they are to be willing to have them tried by the arguments of others grounded upon the word of God, yea and being convinced to renounce the same, pag. 72.  
iacobs present to joseph, wherein is discoursed the lawfulness and right use of gifts and presents, pag. 82.  
iacobs sending double moneys, wherein he manifested his fear of his sons, his righteousness, contentation,& prudency, pag. 85.  
iacobs prayer for the good success of his sons, pag. 87.  
Doct. 4. No advice prosperous, without God's blessing; which is to be blessing; which is to be obtained by earnest prayer, pag. 88.  
Doct. 5. God must be restend in as able to help us in that which we desire, pag. 89.  
Doct. 6. There is no favour to be had from earthly princes &c but God is the effitient author of it, pag. 90.  
iacobs godly resolution to rest in the will of God if Simeon and Benjamin had been kept from him, pag. 95.  
How parents ought to tender their children,& chlildrē honour their parents. p. 97.  
How parents should behave themselves in the visitation, and death of thei● children, pag. 98.  
Doct. 7. God's people must rest with patience in God's good pleasure, in disposing the issue of their affairs, pag. 99.   

Disc: 3.  
A Treatise of Christ's kingdom, o● luke. 1. vers 33. pag. 104.  
Conclusion. 1. That Iesus Christ, born o● the virgin Mary is a King, pag. 110.  
2 Concl. The house of jacob is the kingdom of Christ; and who they be, pag. 121.  
3 Concl. That the kingdom of Chris● is eternal, pag. 136.   

Disc: 4.  
THe afflicted comforted. on Gen. 45. vers 5. 6. 7. 8. pag. 147.  
special things observable in the chapter in general, pag. 149.  
virtues observable in joseph, worthy o● imitation, pag. 151.  
Doct. 1. Christian bretheren should comfort one another, in the time of sorrow, pag. 159.  
Doct. 2. God's children may not avenge themselves, but rather do good for evil. pag. 166.  
Doct. 3. When men are in some good measure humbled by sorrow for sin; their sorrow ought by others to be mitigated, pag. 176.  
Object. How joseph could say that God sent him to egypt to preserve life, seing his brethren sold him out of malice? answered, pag. 182.  
Object. Whither joseph in saying that God sent him thither &c, doth not make God the author of the sin of his brethren? answered, pag. 185.  
Object. Whither that speech of joseph doth not absolve his bretheren of sin in that action? answered, pag. 187.  
Doct. 4. God's providence in all estates of men ought by them to be especially minded and acknowledged, pag. 188.   

discourse 5.  
IUdah's blessing foretold by jacob his father, on his death bed, on Gen. cap. 49. vers 8. 9. 10. 11. 12. pag. 198.  
Doct. 1. That the gifts of God are of his free grace and mercy, and not of nature, or mans merit or desert in any respect. ●ag. 204.  
Doct. 2. True repentance for sin com●itted, bringeth men to the assurance of God's favour, so absolutely as if they had ●ot sinned, pag. 210.  
Doct. 3. Those men are most of all to be ●onoured and praised, upon whom God ●estoweth most of his gifts and graces. ●ag. 212.  
The sceptre of judah, opened and ap●lyed, pag. 213.  
What is meant by Shiloh's coming,& the gathering, of the peoples to him, pag. 219.  
Some cavils of the Iewes answered, pag. 221.  
Conclusion. That the child Iesus, conceived of the holy Ghost, born of the virgin Mary, in the dayes of Herod the king &c is that true Shiloh &c and that he is already come in the flesh, &c. pag. 223.    

The reader may be pleased to take notice of these caveats, by reason of escapes in the printing.  
page.. 17▪ line. 8. red, only say. p. 18. l. 28. r hath, p. 22▪ l. 15. r and, p. 26. l. 17. r up, l. 18. r consciences, p. 35▪ l. 13. r he, p. 36. l. 2. r their, p. 39. l. 6. r are, l. 27▪ without, p. 48. l. 17. r because, p. 49. l. 28. r handle● p. 51. margin▪ r jacob, p. 55. l. 12. r with, p. 57. l. 1● r weighed, p. 68. l. 26. r first, p. 75. l. 25. r conceit▪ p. 89. l. 10. r powerfull, p. 92. l. 13. r of the people, p. 100▪ l. 1. r Lord's, p. 102. l. 4. r heed, p. 108. l. 27. r Mary t● virgin, p. 111. l. 2. r king, p. 116. l. 21 and 22. r creature p. 129. l. 4 r join, p. 132. l. 15. r this his, p. 146. l. 10. good fight of, p. 148. l. 5. r conscience, p. 151. l. 12. p▪ out( p. 158. l. 6. r vers 8. p. 171. l. 27. r fall, p. 180. marg●● r Math. 18. p. 188. l. 12. r fulfil, p. 189. l. 26. r whereo● p. 194. l. 26. r &c; they, p. 196. l. 5. r that, p. 207. l. 6. presence, p. 209. l. 18. r have received.   

MOSES'S PRAYER For Gods presence.  
Explained& made use of, on the 25th of the month August 1641 in way of preparation to the choice of elders in the Church.  Exodus Cap. 33. vers 15. If thy presence go not with us, carry us not up hence. 
THese words contain in them the reply of acceptation, made by Moses the servant of Jehovah, to the gracious answer which God had given to his prayer, whereof mention is made in the fore going verses. For our better understanding whereof, it shal not be amiss, briefly to consider the scope of this scripture, by that which goeth before.  
We may red in the former chapter, 
Exod. 32: 1.  that Moses staying long in the Mount with God, and delaying( as the people thought) to come down from thence; the 
Exod. 32: 1.  children of Israel corrupted their ways, and gathered themselves together to Aaron, and said, up make us Gods to go before us; for as for this Moses the man which brought us out of the land of egypt, we wote not what is become of him. Whereupon Aaron made them a 
Exod. 32: 4.  calf;& they worshipped it, and said, these by thy Gods o Israel, which have brought thee up out of the land of egypt. So they turned the image of the invisible 
Psal. 106: 20.  God into the likeness of a calf that eateth 
Rom. 1: 23. 25.  grass: and worshipped the creature in stead of the Creator, who is blessed for evermore Amen.  
This their sin did greatly displease the Lord, and his servant Moses; in so much, that the anger of Moses waxed so hot, that he broke the tables beneath the mount, wherein the law was written by 
Exod. 32: 16. 19.  the finger of God:& it so provoked the Lord to jealousy; that had not Moses stood in the gap,&( as a faithful mediator) earnestly interceded for them, they 
Exod. 32: 10. 11.  had been utterly consumed. Notwithstanding they scaped not all together shot-free, but a great plague fell upon them;&( which is more) it seemeth, that the Lord with drew the visible signs of his presence which they enjoyed in times past: and now the Lord would only sand an angel with them, in remembrance of his promise to Abraham, Isaac,& Jacob, to bring them into the promised land; though not that angel of the covenant, which heretofore had gon with them, but only the ministration of some other angel to destroy their enemies before them. See Exod. 23: 20. 21. with Cap. 32: 34. and Cap. 33: 2. 3. 4,  
This being the sin,& punishment for the same, in this 33th chapter we have set forth unto us the reconciliation or atonement made between God& his people,& that by his servant Moses, who was the mediator& minister of the covenant of works, as saith the scripture, the lawe was given by Moses, but faith& 
John. 1: 17.  truth came by Jesus Christ. In the making of which atonement we may note, first, the preparation thereunto which consisteth 1. in the evil tidings brought unto the people, and their mourning& weeping thereupon, being stripped of their ornaments by the commandement of God▪ vers 4. 5. 6. 7. 2ly the removing of the tent or tabernacle of Moses out of the camp, from amongst this rebellious rout, signifying Gods displeasure against, and departure from his people▪ compare Nomb. 2: 17. with Psal. 10: 1. Pro. 15: 29. Secondly the reconciliation itself, contained from vers 11. to the end of the chapter; wherein we have first, Moses his expostulation with God. vers 12. Secondly, his earnest prayer grounded upon the causes of that expostulation. vers. 13. thirdly, Gods gracious answer. vers 14. frourthlie, Moses thankful acceptation, and embracing that promise of God. vers 15. wherein he doth( the more earnestly to move God to the performance thereof) second or back his former petition, with a deprecation against the contrary, together with more reasons( as it were) to move the Lord to the performance thereof vers 16. where upon we have Gods renewing or reiterating of his gracious answer; and so the reconciliation is herein concluded between God, and his people Israel; as we may see more at large by the special favours which God sheweth unto Moses which are mentioned in the latter end of the chapter,& so forward.  
now the words which I have particularly red do contain in them the deprecation of Moses the man of God, wherein he doth desire of the Lord,( and that earnestly) that unless he would go with them with his favour and presence, manifested by visible tokens and signs thereof, he would not remove them, from the place where now they were, which was in the valley near unto Mount Sinai where Moses had received the lawe from the mouth of God. If thy presence go not with us carry us not up hence.  
Thy presence] the hebrew word is Paneicha thy face( coming of Panah signifying to turn or look to &c.) which is diversly used in the holy scriptures. Sometimes it signifieth the presence or 
Heb. Panai. Exod. 33: 20▪  face of God as he is in his divine majesty, the which cannot be seen or beholded by any mortal eye whatsoever because he is invisible. Sometimes it is taken for any visible manifestation of the glory of his divine majesty, such as was seen on the mount when he gave his lawe unto his people Israel Psal. 68: 8. Isa. 64: 1. in Solomons Temple at Jerusalem▪ 1 King. 8: 11. to Ezekiel the prophet, Ezek. 1. to the shepherds at the 
luke. 2: 9.  birth of Christ and the like. Otherwise it is taken for his presence or sight, as saith the psalmist, 
Psa. 139: 7▪  whither shall I fly from thy 
Heb. Mephaneicha.  presence? again by the face of God is meant sometimes his anger ot indignation. Lam. 4: 16. Jer. 3: 12. So the greek word is also interpnted. 1 Pet. 3: 12. the 
{αβγδ} Wth ps. 34: 16. Pheni.  face of the Lord is against them that do evil &c and sometimes his favour or good pleasure, Psal. 51: 11. and 80: 3. because the face sheweth both. The Chaldee paraphrase rendereth it here, God himself, saying, If thou go not with us &c, as if he should say, if thou direct us not in the way, by going before us, and working miracles for us &c. And indeed God is said to be with his people, when he manifesteth his presence by his works either of mercy towards them, or judgement against their enemies; and on the other hand, may be said to be absent from them, when he doth with draw the former testimonies of his full and free favour for a time; which he doth many times to try the faith and patience of his people, or to cause them more highly, and reverently to mind and esteem his excellent mercies. Micah. 3: 4. Hos. 5: 6. so that here by the presence of God we may understand, the visible tokens and signs of his presence and favour which in time past they had enjoyed, when the Lord marched before them, and brought them out of egypt, and which now by their sins they had for a time deprived themselves of. For Moses doth not here only pray for the ordinary signs of Gods presence, whereof the world is generally made partaker in his daily administrations for the preservation, guidaunce, and government of it; but it is Gods special presence; which he in this place beggeth. For though all the world be guided by his providence,& visitation; yet his presence doth not so plainly appear any where, as it doth in governing of his church; as if he should say, if thou dost not so go before us, as that we may as truly perceive that thou art with us, as if we did behold or see thy very face perfectly before us &c. And therefore the force of the hebrew word is( as the learned observe) not simply thyface; but in the plural number, thyfaces; as if he should say, even thou thyself with al the tokens and manifestations of thy presence, whereby our enemies may be destroyed before us, and we preserved, and kept in the way wherein we go. Which implieth( as a learned 
Mr. Aynsworth.  man noteth) Gods care and providence over his people by Christ. Heb. 1: 3. Howe ever it be, Moses sheweth his earnest desire to have the presence of God with them, and the great misery which they should be in without it, in that he chooseth rather to perish in the wilderness, than to go further, without the certain testimony thereof, which may be seen in the next verse, where in effect he saith, that the loving favour where with God had embraced his people, could not otherwise be known unless he remained with them.  
But wherefore did Moses thus greatly desire the favour presence and protection of almighty God to be with them? Surely to bring them to that good land, the which he had promised to Abraham, Isaac, and Israel, a land flowing with-milke and honey, which was a type and figure of that heavenly Canaan wherein they should enjoy eternal peace and felicity whom he had predestinated there unto, as the Israelites did in that land outward rest and peace for a long time: And the people of Israel having by their sins lost the testimonies of Gods presence, and yet commanded of God, to go forward unto that land, he therfore( to the end that they might truly prosper, and go forth with safety and comfort in that which they were to do) desireth the presence of God. 
1 Doct. Gods presence is chiefly to be desired in weightie matters.   
So that the point of doctrine arising hence for our Instruction at present is clear, namely: That in the performance of all holy duties, especially matters that are of weight and great importance, the presence of God to go with us is above all things to be desired and earnestly sought for.  
As it stood Moses upon in this case, so it concerneth the Church of Christ in all ages: and therefore we shall find that the people of God in former times when they were well advised, they would at no time take in hand any great matter but they did first inquire of the Lord, and seek his presence; and if they might not have it they choose to let the thing alone. The children of 
judge. 20: 12: 26. 27. 28.  Israel would not go to battle against their brethren the children of Benjamine, before they had inquired of the Lord. Ezra the priest and scribe of the lawe of God having received abundance of silver and gold for the service of the house of the Lord from Artaxerxes the king and his princes, and being to 
Ezra. 8: 22. 23: 31. 32.  carry it to Jerusalem, he was ashamed to seek for an army of souldiers and horsemen to convey them in safety thither, but proclaimed a fast, and besought the Lords presence, and he delivered them from the hands of their enemies which lay in wait by the way, and brought them and their treasure in safety to Jerusalem. Nehemiah also that faithful servant of God, hearing of the desolation of 
Nehem. 1: 4.  the house of God, and city, and sepulchers of his fathers, and being moved to help them in the work of the Lord, seeketh first for the face and presence of God before he taketh his enterprise in hand. The like may wee see in Hester 
Hest. 4: 16.  the queen being to seek to the king her husband for the lives of her people. Yea 
Acts. 1: 24.  the eleven apostles themselves being to choose one in the place of Judas, although they were largely instructed by the spirit of God; yet they dare not do it without seeking the presence and help of God, being therein unto us a singular example, that matters of such great weight and importance, as is the choosing out of officers for the teaching exhortation and government of the church of Christ should not lightly or unadvisedly be taken in hand, without earnest seeking unto God for his presence, direction and help in the same. Yea the presence of God hath been acknowledged to be of such necessity to be sought for, that even wicked and ungodly men have thought it a thing reasonable and expedient, to inquire of the Lord before they took in hand great enterprises: as we may see in Ahab who at the persuasion of Jehosaphat inquired 
2 Cron. 18: 4. 5. &c.  at the word of the Lord, though he harkened not unto it. To proceed yet further, very heathenish and Idolatrous persons, which have not the knowledge of God or his word, have thus much by the instinct of nature, that what soever they 
Isa. 19: 3.  do esteem their God, to it they seek in their under taking of great and weighty affairs, though alas! their benefit be small, yea none at all: But if they, then much more the people of God, who worship the true God, who is able to do for them what soever he pleaseth in the heavens, earth, and all deep places, which the Gods of the heathen cannot; Much more( isaiah) are we to seek to this our eternal and almighty father,( whose habitation is in heaven, and he ruleth all things by his mighty power), for his presence in all our holy and religious performances, especially matters of great weight, as is this thing which we have now in hand to seek God for.  
And there is good reason for it, as 
1 Reason.  namely, first God himself hath commanded it of us, and doth commend it unto us in his word. now what God hath in his word either commanded or commended to be done, that we are bound in duty to perform, and it is sin to neglect or omit the same: but God in his 
1 Chron. 16: 11. Matth. 7: 7.  word hath both commanded the performance of this duty, to wit, to seek his presence before we take in hand such great& weighty affairs: therefore we must take heed howe we let slip the doing of it.  
Secondly where Gods presence is, 
2 Reason. Psal. 16: 11.  there is his blessing, favour and acceptation, there the work prospereth that is taken in hand, and there is good success in the doing of it: for it is in him we 
Acts. 17: 2●.  live move and have our being, if he be not with us to bless our life, if he with draw but his presence, we perish and are gone. There is noe sacrifice that is done to him, which he blesseth unless his presence be in the doing of it; there is no duty prospereth unless it be taken in hand in his name, and he be present to assist us in the performance of it: for he 
Revel. 1: ●.  is the alpha and the omega, the beginning and the end, it is he that must begin and perfect every good work, or else we must ●ooke for no good beginning or any prosperous or happy issue.  
Thirdly, where Gods presence is there 
3 Reason.  is God himself, and there is his spirit, for the persons of the Trinity are so united in one and the same essence, that they admit no division, or disjunction, but where the one is, there the other worketh: now we know that the spirit 
Rom. 8: 26.  helpeth our Infirmities, and the wisdom of God is revealed unto us 
Nehem. 9: 20. 1 Cor. 2: 10. Eph. 1: 17.  by his spirit, and without the wisdom of God we do not know howe to begin or perfect any good work, it is the spirit that helpeth 
1 John. 4: 1.  us to try the Spirits, to discern between light and darkness, between good and evil. And if in any action men have need of the help and wisdom of Gods spirit, then have we in this which we are going about, to discern of the gifts and graces of God given unto men, and their qualifications for the service of God in his church, to know who is fit, and who is not fit, to discern whom the Lord hath called and whom he hath not called.  
Fourthlie, where the presence of God 
4 Reason.  is in the doing and performing of any thing▪ there that action being once done and performed, is blessed of God ever after: Therefore seing this thing which we are about, is a matter which we do not for a day, or a month, or one particular occasion but it is that which( Jam persuaded) all of us desire to have blessed to us always; and that we may not only comfortably, and with one heart go on now in the performance of the action itself of choice and ordination of ministers ●n the church; but that hereafter it may prove to the glory of God, and our comfort, and benefit. If this be then our desires and earnest intentions, what urgent reason and great occasion have we to desire the presence of God.  
But what need is there to insist upon 
1 use of reproose.  reasons of this doctrine? it is a point which no man will deny, but that it is of absolute necessity: I proceed therefore to application. And first they come here justly to be reproved, that are so careless,& negligent many times in the doing& performance of weighty matters, that they rush rudely and unadvisedlie to the doing of them, without seeking for the presence of God to go with them; as though the power were in their own hands to bring to pass whatsoever they purpose, and not consider that they are mortal men whose breath is in their nostrils, and that without the Lord no man is able so much as to think a good thought, much less do any good dead. Hence it is that men do so often befool themselves, and run into confusion, because they neglect the performance of this first duty: for God he will be sought unto, or else it is just with him to bring the counsel of men to nought; for unless he build the house they 
Psal. 127: 1.  labour but in vain that build it &c unless he advice and counsel us in this our undertaking, we may do that in hast which we may repent of by leisure. The Lord denounceth a woe by the mouth of the prophet Isaiah against his people( amongst other things) for this, saying they walk to go down into egypt( and 
Isa. 30: 2. 3.  have not asked at my mouth) to strengthen themselves in the strength of pharaoh and to trust in the shadow of egypt: therefore shall the strength o● pharaoh be your shane, and the trust in the shadow of egypt your confusion.  
Secondly, let us hence be exhorted, 
2 use. Exhortation.  that seing we have now a great and weighty business to take in hand, to wit▪ the choosing out from amongst us some to bear office in the church of Christ, either for government or administration of the word and Sacraments, or both, as the Lord shall in mercy afford unto us: oh! let us therefore with unfeigned affections, and earnest desires, humble ourselves before God, and earnestly desire his presence to be with us, in the doing and performing of the same. The Lord 
Psal. 105: 4. Psal. 27: 8.  calleth upon us in this matter even now to seek his face, if we will have goodsuccesse; and we should be ready, and say with the psalmist, thy face Lord will we seek; and not onliewsay it, but also even now presently to fall on doing of it, and that with all our might and never give over till he hear. Certainly he will not stop his ears against us; if we do but seek him with fervent faith and due preparation of heart. And therefore that may be an other profittable and seasonable use of this doctrine for us at this time, and it is of 
3. use. Examination▪  admonition to us, and it may prove wholesome advice if we take good heed unto it: to wit; do we desire the presence of God to be with us, and his blessing upon us, in the things we take in hand? then let us examine ourselves, whither the Lord hath fitted and prepared us( or rather whither we have not made ourselves unfit) for such worthy enjoyments, as are his ordinances, his word and Sacraments, to be lively preached, and administered among us; and the administration of the affairs of Christs kingdom to be performed in their due manner, that is, by such officers as he hath appointed in his word for that purpose.  
Let us therefore first examine ourselves, 
1 Examinion.  whither wee have the true sense and feeling of our own nakedness, want and poverty, howe that we are as sheep without a shepherd, and by that means in danger of the raving wolf, and do therefore in the sense and feeling of this our want and necessity, desire such to be sent unto us, that we may be defended from the outrage of our adversary, by their diligent and careful watching over our souls? do we see that we are as a body without eyes? as a town without walls? and do we desire to have these wants supplied that thereby the power of professed adversaries may be kept out, and homebred conspiracies and treacheries looked into and prevented? do we feel ourselves as a garden without an enclosure, or hedge; and therefore we earnestly desire one, that the wild boar may be kept out from rooting up the plants which God hat set in his orchard? If we have this sense and feeling; then we are in some measure fit for the Lord to bestow such favours upon us; for he will have us 
Math. 5: 6.  hungry, before he feed us, he will have us senceable of our 
Reu. 3: 17.  nakedness before he cloth us: for when we feel our own wants, then do we receive his blessings and favours the more thankfullie. But on the other hand, if we be so without feeling or sense as that we are indifferent or careless herein minding that if we have them it is good, if we have them not we do not much care our condition is now well enough; I say if this careless affection be in us, it makes us altogether unfit for God's mercies.  
Secondly consider, and examine with 
2 Examination.  ourselves, what it is that hath made us to be deprived of these favours( thus long) which now we desire and hope to attain. Is it because the Lord's hand is 
Isa. 59: 1. 2.  shortened that it cannot save, or his ear heavy that it cannot hear? No doubtless, for there is with him no changing; he remaineth the same for ever, and his yeares do not fail: but the scripture tells us plain, yea and our woeful experience doth preach it unto us with open mouth, and if we ourselves see it not, our neighbours can tell us, that it is our sins that haue separated between God and us, and our Iniquities have made him hid his face from us. If ever it were for the sins of the Jews that the city Jerusalem was 
jer. 26: 6. And 44: 22.  made a curse, and an abomination, and hissing to the nations that were round about her; and the house which was built for the service of God was made as Shiloh; and they themselves captivated in a strange land: then surely it is for our sins that the famous church in this city, whereof many of us have been members, hath been thus ruinated and trodden under foot, and the members dispersed one from an other, and that not by the hands of an enemy, but( which is lamentable) they have slain and devoured one an other( God having first bereaved us of those learned and wise watchmen that have by their wisdom, or rather the wisdom of God in them kept us together) in so much that we have been a wonder and an astonishment to peoples both near and far of, both friends and enemies; our friends pitying us, and mourning for us, but not being able by their counsel to help us; and our enemies rejoicing and making a mock at us. Let us then further examine ourselves, and ripp up our own hearts, and consciences; to try and see whither we have truly repented of those things, which have moved the Lord to deprive us of them: for unless we have done this, it is but in vain for us to presume to seek these ordinances of God at his hands, for we shall not have them; but it may justly be said to us as the Lord saith to the wicked, what hast thou to do to declare my statutes, or that thou shouldst take 
Psal. 50: 16.  my covenant in thy mouth? seing thou hatest instruction &c. So what have we to do to celebrate Gods ordinances, if wee have not purged ourselves of that leaven of malice and roote of bitterness, for the which the Lord hath deprived us of them, yea and to this day doth keep them from us; or if we have them bestowed upod us, it may be to our further and greater judgement, the Lord may deal with us as he did with his people Israel of old, give us a king in his anger and take him away in his wrath, yea, he may 
Hosea. 13: 11.  give us statutes that are not good, and 
Ezek. 20: 25.  judgments whereby we should not live. For what the apostle saith of receiving the Lord's supper, that may be applied in a sort to this thing in hand, yea it is in part the same, who soever shall eat this bread, and drink this cup of the Lord 
1 Cor. 11: 29.  unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. Therefore the exhortation which the Apostle giveth in that case may come very seasonably unto us at this time; But 
Vers. 23.  let a man examine himself, and so let him eat of this bread, and drink of this cup. For repentance, and amendment of life, is that salue which cures up these sores, it is a sovereign medicine to purge away the wrath and displeasure of God from us, it is that which he hath promised to have respect unto, for the Lord is gracious and 
2 Chro. 30: 3.  merciful, mighty in pardoning, ready to forgive the sins of his people, he will not turn away his face from us if we return unto him. Therefore the Lord doth earnestly exhort his people by his prophets to amend their ways& their doeings,& to 
Jer. 26: 13.  obey his voice;& then he will repent him of the evil, that he hath pronounced against them, yea there is nothing which God doth more desire, than that a sinner should return from his wicked ways and live. And therefore we shall find that those which have truly feared the Lord have so 
Dan. 9: 3. 4. 15: 20. &c. Ezra. 9: 5. 6. &c.  humbled themselves, and confessed their sins, and the sins of their fathers, and brethren, and have found great mercy at the hands of the almighty. So that I hope now, that there is no man amongst us but will confess that this point of examination of our repentance is a thing of great importance, and that it standeth us in hand to look to it, least in stead of receiving a blessing we receive a greater judgement than yet we have felt. now I would not be understood as if I meant that any man can so thoroughly and so fully repent as we ought; but hath our repentance been serious, and from the heart? 
Ioel. 2: 13.  have we found our hearts at any time in some measure truly grieved for the sins which we have committed, and that with a true sense and feeling of them, and the nature of them, howe haynouslie we have thereby offended our heavenly father, and grieved our poor brethren, and caused his truth to be reproached? for it is the 
Pro. 23: 26. Isa. 62: 2. 1 Sam. 16: 7.  heart that God requireth, and which he looketh into; and though a man do with 
1 Kin. 21: 27.  ahab rent his clothes, put sackcloth upon his flesh, and fast and lie in sackcloth and go softly, yea like the penitential papists go barefoot and punish his body, and with the Israelites afflict his soul for a day, and hang down 
Isa. 58: 5.  his head like a bull rush; yet if his heart be not truly touched, the Lord is so far from accepting such repentance, or service, 
Isa. 29: 13.  as that he accounteth it abomination. Or have we not on the other hand deceived ourselves, and made the world believe we have repented, when wee have not been once touched with the sense of them in our inward affections? have we not only made bare acknowledgements, that we might be reconciled to our brethren, and increase our congregation being more troubled for the outward rentings, divisions, and depopulation which wee daily underwent through the just judgement of God, than for the dishonour which we have done to our Lord and maker, and scandal we have laid upon the truth? but have not lamented in secret between God and our own souls. If this be wanting in us, I mean this true& unfeigned repentance from the heart, it is yet too soon for us to take this work in hand. Take heed, God is not mocked, 
Gal. 6: 7.  and therefore if there be any of us that upon due examination shall find himself herein guilty( there being none but shall indeed find themselves faulty, and to have come far short of that hearty humiliation that should have been) let us now even while it is called to day turn to 
Ioel. 2: 12. 13.  the Lord with all our heartes, and with fasting and with weeping and with mourning and rent our hearts and not our garments; and turn unto the Lord our God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil: for 
Hosra. 6: 1.  he it is that hath torn and he will heal us; he hath smitten, and he will bind us up. And let us not fear or despair, though we have heretofore neglected, and made light of our repentance; yet if we now( I say even now) at this present, consider our ways, and repent; the Lord will show us mercy: for he hath promised that at what time soever a sinner doth repent him of his sin from the bottom of his heart he will blot out his iniquity, and his sin will he remember no more. I speak not this( bretheren) out of any doubting that I have of any particular mans repentance, or to lay any load of great repentance upon others,& to make mine own light( for I know myself in these things to be much stained) but because the heart of man 
jer. 17: 9.  is deceitful above all things; I therfore speak this to 
1 Cor. 4: 14.  warn both myself and you, that we may consider our ways, and 
Heb. 12: 13.  make strait steps unto our feet, least that which is lame be turned out of the way, but rather should be healed; that so we may now( if it be the will of God) heal up that wound which we have( by our sins) made in our own consciences.  
again, if we be come thus far, and 
3 Examination.  have done this which hath been spoken; and have the testimony of a good conscience to witness the same unto us in the presence of God: Then let us yet further examine ourselves, whither it be now our purpose and resolution, and do we earnestly desire and intend( by Gods help and assistance) to take heed of our carriage and conversation for time to come, concerning those things, wherein heretofore we have been such great trespassers? Whereas heretofore( when we enjoyed the ministery of the word and Sacraments, and other ordinances of God in a glorious manner, in so much that some of those that were partakers of that comfortable estate have confessed that we were even as an army with banners) we have walked unthankfully towards God, uncharitably towards others, being lifted up with our own prosperous estate; yea not so respectfully and carefully towards those whom the Lord had set over us as we should and ought to have done, but grieving their righteous souls with our strifes contentions, and disorderly carriages: is it now our earnest desires to amend all these things, and to walk ever hereafter in thankful obedience towards our most merciful God,( who hath hitherto kept us, notwithstanding those our iniquities) in Godly submission to such officers and elders as the Lord shall bestow upon us, knowing that they watch for our souls as men that must 
Heb. 13: 17.  give an account; in tender love and mutual affection one towards an other, as members of that mystical body whereof Christ is the head, not biting and devouring, but comforting and cherrishing one an other, labouring to keep the unity of the Spirit in the bond of peace, and 
Gal. 6: 2.  to bear one an others burdens and so fulfil the law of Christ? If this be now our purpose and resolution; then let us not doubt, but( if we continue our earnest seeking for it) we shall have Gods presence and favourable countenance with us, and his blessing upon us. Then will he 
Isa. 1: 26.  restore our Judges as at the first, and our counsillors as at the beginning: afterwards we shalbe called the city of righteousness, the faithful city. Then will the Lord give us 
jer. 3: 15.  pastours according to his own heart, which shall feed us with knowledge and understanding. Then shall we know, if we follow on to know the Lord: q his going forth is prepared as 
Hosra 6: 3.  the morning, and he shall come unto us as the rain; as the latter and former rain unto the earth. But if we continue still in our old course of contention, strife, emulation, division, dishonouring of our heavenly father by profanation of his holy day with our unprofittable disputes, and needless vexations one of an other; abusing of his ordinances upon every trivial matter, which our own wils and uncharitable dispositions do beget and engender: it will be then in vain for us to boast and say, the temple of the Lord, the temple of the Lord, the temple 
Ierem. 7: 4.  of the Lord are we; they will prove but lying words in our mouths, for the Lord will surely cast us out of his sight, as he 
Vers 15.  hath cast out our bretheren, other visible churches, which we have both red, and heard of in the scriptures, and also in other histories, besides our own woeful experience. Thē we shall wish the mountaines to hid us, and the hills to cover us from the wrath of the almighty. Then 
2 Pet. 2: 22.  it willbe said of us according to the common proverb, the dog is turned to his old vomit again, and the sow that was washed to her wallowing in the mire. Oh! then shall we rue the time that ever we made a show of repentance for these evils, for it will turn to our geater condemnation, and our relapse will be more dangerous than our first disease. For had we through blind zeal continued still in our old perverse courses, persuading ourselves( as some of our bretheren do who continue still in them) that we have done well, and we could not do otherwise; we might have some hope, at least, that we should be beaten but with few stripes: but now God having opened our eyes, and we having seen and confessed that we have sinned, and yet again return thereunto; there will be no place to pled ignorance, but we must expect to be beaten with many stripes; and that which our Saviour Christ said to the Pharisees should, not unfitly, in such a case be applied to us; if ye were blind 
John. 9: 41.  you should have no sin, but now ye say, we see, therfore your sin remaineth. For we know what the Apostle Peter saith( and the scripture maketh me tremble tocote it) If after they have escaped the pollutions 
2 Pet. 2: 20:  of the world, through the knowledge of our Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning &c.  
Furthermore, let us examine ourselves, 
4 Examination.  whither we desire to have these favours bestowed upon us most of all and principally for the glory of God; that his word may be powerfully, and effectually ●ught amongst us; his Sacraments ad●inistred; and church ruled and governed ●cording to his word and will; that we ●ay be watched over, and exhorted, re●oved and admonished of our miscarages, from time to time, that so Christ ●ay reign and rule in our hearts: and ●hither we do not rather seek them for ●tward pomp and formality, that we ●ay have teachers and elders as well as ●thers, and that we may have the reproach ●kē off from us which now we undergo, ●ecaus we have neither pastor nor teacher, ●or ruling elder over us. Yea do we ●ot many of us desire it chiefly for our ●wne private ends, that we may have our children baptized, that so that shane may and taken from them, not much caring otherwise if we had never the word ●ore powerfully taught amongst us than ●ow it is, when every one speaketh as his spirit moveth him, and doth even what and pleaseth; for now( being without go●ernours) we enjoy our liberty as we ●ink, where as it may be( as we are too ●oo ready to fear) if we have a pastor, or ●eacher, or ruler, he will sometimes be blaming our disorder, and so seek ● abridge us of our liberty and bring us in● bondage. I speak not, but that som● of those former respects may in a sort ● minded of us in the desiring hereof, b● we must take heed that that be not o● chief and principal end wherefore w● seek them. Our greatest aim must b● the glory of God; the which if wee d● unfeignedly seek, it shalbe well: if no● the Lord will not honour us with t● bestowing of these things upon us; f● they that honour me, I will honour, sai● 
1 Sam. 2: 30.  the Lord.  
There is yet an other use which th● 
4. Use. Of admonition.  point affordeth, and it is of caution● forewarning unto us; that if we do desire the presence of Almighty God to g● with us in this great and weighty matte● then let us be forewarned and take he● that we walk circumspectly herein, n● as fools, but as wise men; not being c●ried away with an inconsiderate zeal● and desire to the thing itself; but let the● be with all a mixture of wisdom, a● the fear of God in our minds: and ● we go to God in prayer for his present and assistance; so also let us enter into, a● proceed in the performance of this choice and election in such a way and manner as God hath prescribed in his holy word. For we know what our Saviour Christ hath promised, that where two or three are gathered 
Mat. 18: 2●.  together in my name there am I in the midst of them; whereas though twenty yea two hundred, yea many thousands should be met together,& it be not in the name of Christ, that is, according to his will revealed in his testament, he hath no presence to be stow upon them: for it is with them that do& teach all things as he hath commanded with whom he hath promised to be 
Mat. 28▪ 20.  always unto the end of the world.  
Let us therefore( laying aside all respect or favour of any mans person, or by end or respect to ourselves) with upright ●earts, and sincere desires lay before us ●he word of God, which is that infallible ●ule, which can not err; and thereby let us ●rie and judge the Spirits one of an other, ●nd the gifts and qualifications where with God hath endowed and furnished us ●is people; and see whither we can in good conscience find any among us in some good measure qualified, as God in his word hath required in sundry places thereof; but principally in the first epistle to Timotheus and the 3 d chapter, and in the first chapter of the epistle of Paul to Titus; in which two several places we have the qualifications of such persons at large declared. To which we shall do well to take heed, and with good diligence to consider of them: and if we do( upon this our careful search and inquiry, together with our earnest prayers to God for the assistance of his good Spirit therein) find any such persons among us, as we can with good assurance esteem worthy to take upon them any of the offices which at the present we are destitute of; we may with good courage and boldness go on to the choosing of them, and certainly the Lord will not fail to be with us; whereas otherwise it were better we should withdraw ourselves, and with patience wait upon the Lord, until he shalbe pleased to sand us such. And if we continue in his fear, we have this for our comfort, that he will 
H●b. 13: 5.  not leave us, nor forsake us.  
And thus I have don with the first branch or part of this deprecation of Moses; if thy presence go not with us: it remaineth that I speak some what briefly of the other member of it; to wit carry us not hence. Where it may( for explications sake) be demanded, wherefore Moses speaketh thus unto the Lord? To which it may be answered, that surely Moses had great reason to desire rather to abide in the wilderness, and to perish there, than to go forward towards the land of Canaan without the presence of God: because first, if God should not be the leader and conductor of his people, as in times past be had been bringing them out of egypt, they should fall into the enemies hands, and many dangers over take them▪ their enemies being far greater and stronger than they. Secondly, the place where now they were was much more free from the enemy, than were the other places and countries through which they must pass in their journey; for here the enemies came not upon them being as it were in a desolate place where were no inhabitants. Thirdly it were far more safe for them to stay than to remove farther because the nations their enemies were always much moved against them, when they saw them marching in upon them; thinking they came to invade their lands; but so long as they journeyed not, but remained still in their tents, they could not so much suspect it; neither do we red that at such times they did ordinarily rise up to resist them. Besides in journeying from that place to the land of Canaan, they were to go through not one only, but the confines of many countries, and therefore if one did not fight against them, or fighting not prevail, it might well be expected that an other might, if not an other, yet a third and if not one, yet many joining their strength and forces together might easily overthrow them, if they had not a sufficient guide and captain to go with them, such as were able to deliver them from them all, which was only God.  
So that( these things thus considered) it may appear that the children of Israel had been in poor case, if they had not with them the presence of God; and Moses therfore had sufficient ground to pray thus as the text declareth and thence 
2. Doctrine Misery accompanieth those that are without God's presence.  may arise this second point or observation, namely, That it is a miserable and unhappy thing to be without, or deprived of the presence, and favour of the Lord, in any estate whatsoever. This we may see here in Moses, who desired rather to stay in a solitary place, than to go into that good land of Canaan without God's presence. The reason is, because where Gods presence is lacking, there is nothing but confusion and distraction: as we may see in that example of the children of Israel, who presumed, and would go up unto the land which the Lord had promised, not with standing 
Numb. 14: 42. 43. &c.  that Moses had( from the mouth of the Lord) charged them not to go up, because the Lord was not with them; yet they presuming contrary to the commandement given unto them, how were they discomfitted and smitten? It is an example worthy of our espetiall notice, and may serve for a good caution to all to take heed how they attempt the doing of matters upon their own wils and powers, without the will and power of God. The Lord also( by the mouth 
Isa. 30: 1. 2. 3. &c.  of his prophet Isaiah) complaineth greatly of the rebellion of Israel, because they took counsel but not of him, they walked to go down into egypt( and asked not at his mouth) and strengthen themselves in the strength of Pharaoh, and to trust in the shadow of egypt; wherefore he threatened, that the strength of Pharaoh should he their shane,& the trust in the shadow of egypt, their confusion. The which may yet further 
2 Chron. 18: 18. 19. 25. 33. &c.  be manifested in the example of Ahab king of Israell who( notwithstanding Micajah the prophet of the Lord had warned him of the danger of going up to Ramath Gilead, and that if he went he should fall there) would presume to go up, trusting to his false and lying prophets, and not regarding the word of the Lord: but what success he had in his bold enterprise the history doth at large declare. So that we may behold the truth of that which Solomon saith in his proverbs, there is no wisdom, nor understanding, nor counsel against the Lord. For as in the presence and 
Prov. 21. 30.  favour of God there is life▪, comfort and good success; so in the lack of his presence there is no thing but woe and misery.  
Seing then it is so that the enjoying of Gods presence is so happy, and such prosperity and good success cometh by the having and enjoying of it, and the not having of it bringeth all misery; let us be exhorted to take heed and beware of that which is the cause wherefore we ate deprived of his presence, and wherefore the Lord doth not go forth with our armies as in times past; which is Sin: and let us fly from it, as from deadly poison, which though it be sweet and dilitious in the taste, yet is deadly in the operation; and ●et us by all means labour to avoid it, as Solomon counseleth his sons to avoid harlots houses, whose lips drop as an honey comb, and their foot steps take hold of death.  
To conclude, wee see here that Moses doth rather choose to content himself with a mean and low estate, a solitary and desolate life in a land which was barren, and fruitless, where they had no thing but Mannah to feed on, than to go into that great and good land whereof the Lord had spoken unto them, which flowed with milk and honey, with, out the visible tokens and signs of God's presence. Whence we may also note, That a mean and 
3 Doctrine.  low estate with supply of our absolute necessities; is better than great dignity, without the blessing of God. For it is the 
Prov, 10: 22.  blessing of God that maketh rich and he addeth no sorrow with it, as saith the wise man. And 
Prov. 17: 1.  better( saith he) is a dry morsel and quietness therewith than an housefull of sacrifices with strife. And better is a dinner of herbs where love is, than a stalled ox; and hatred 
Pr●. 15: 17.  therewith.  
Let this point serve for instruction to us in this our business and occasion in hand: and let us not be so earnest to have our Church estate and condition dignified, by setting up governours and rulers over us; as to seek to have the presence of God among us. And therefore now it remaineth that we poure out fervent and earnest prayers unto God, that he willbe pleased to shine upon us with his favourable countenance, and go with us in that which we shall take in hand, and do, about this great and weighty matter; and if he refuse to go with us therein, judging none amongst us fit for or worthy of this ministry, and service in his church; let us content ourselves with that present estate wherein God hath already set us, patiently resting upon the good will and pleasure of our heavenly father, following herein the example of the Kingly prophet David in an other case who flying from the persecution of his son Absolom, sent ●ack the ark of the Lord by Zadok 
2 Sam. 15: 25. 26.  unto the city and said: If I shall find favour in the eyes of the Lord, he will show me both it and his habitation. But if he thus say, I have no delight in thee: Behold here am I ●et him do to me as seemeth good unto him. In like manner let us 
1 Pet. 5: 6.  humbly and patiently submit ourselves under the mighty hand of our good God, labouring to glorify him ●n this, our present condition, and ●o bring forth fruits 
luke. 3: ●.  worthy of amendment of life, being thankful for those favours which he hath already bestowed on us: and no doubt but God in his good time will increase and multiply his loving kindnesses and mercies towards us; for the Lord will not forsake his people, for his great names 
1 Sam. 12▪ 22.  sake: because it hath pleased the Lord to mnke you his people.  
THE END.   

iacobs answer Unto JUDAH'S PLEA For The taking of Benjamin into egypt.  
An excercitation performed on the Lords day the 15th of October 1641. Upon the 43 Chap. of Genesis being the portion of scripture which fell in order the same day to be red to the Church.  
Genes. Cap. 43.  
IN this chapter we have our father jacob commanding his sons( the second time) to go down into egypt to buy food to relieve him, and them, and his household, in the famine which was sore and grievous, as well in the land Canaan( wherein Jaakob sojourned) as in other Countries. But because Joseph had( at their first going down) protested unto them, that they should not see his face again, unless( Benjamin) their younger brother were with them; and their father had( out of his tender affection to his youngest son) refused before this to sand him with them, Cap. 42: 38. therfore now the sons of Jacob allege many reasons to their father to excuse their obedience to this his command▪ unless he would sand their younger brother● with them: which, jacob wisely weigheth; and( considering with himself their necessity, and the good conditions offered him for the safeguard of his dear son) at length yieldeth to their request; and sendeth Benjamine his youngest son, and with him also a present from himself of the good things of the land of Canaan. Wherein we painly perceive( though unwittingly to jacob) as in the former chapter the fulfilling of Ioseph's first dream Gen. 37: 7. 8. so in this the accomplishment of the second of his dreams Gen. 37: 9. that the sun and moon and eleven stars did obeisance to him: and so a ratifying of that word of God, which saith, My counsel shall stand and I will fulfil all my pleasure. Isa. 46: 10. For though there are many devices in 
Prov. 19: 21.  man's heart, nevertheless the counsel of 
Prov. 21: 30.  ●he Lord that shall stand; because( as Solomon saith) there is no wisdom, nor understanding, nor counsel against the Lord.  
Though the affections of jacob were never so much upon Benjamine, and he formerly striven against his sons about the ●ending of him: yet at length, he must part with him; because God had purposed it. Wherein we may see the providence& power of God; over ruling and disposing the purposes and actions of men; according to the proverb Man purposeth, but God disposeth.  
Wee have also in this chapter, the entertainment which they had, the second time with Joseph; which was( though still estrangeing himself from them yet) with the manifestation of greater kindness and favour, than formerly, though the sons of jacob( having guilty consciences) made no comfortable ●se of it, being strucken with great fear and terror, thinking every thing which was done unto them( though never so favourably) to be for their punishment and increase of sorrow. In whom we may plainly see what a hell and torment men carry about them, that have the guiltiness of their consciences accompanying them, and have not the heart to unburden themselves by a sincere repentance before God for their sin. And also we may observe in them how God doth by degrees( after he hath given men the sight of their sin) lift them up and comfort them; that they may have the deeper sense of the difficulty in getting out of sin, that so they may fear to fall again into transgression, and labour to make much of, and highly to prise a quiet conscience.  
In the chapter, we may orderly observe 
The chapter divided into general parts.  these general parts; first, thei● second going into egypt together with their fathers advice, counsel, and prayer for their prosperity in their journey; to vers 16. Secondly, the fear and terror which befell them, after their coming thither, by reason of their being brought into Joseph's house; and thei● manifestation of the same to Joseph's steward, and his comfortable communing with them thereupon; to vers 26. Thirdly, the entertainment which Joseph giveth unto them, wherein he manifesteth ●is natural affection, and brotherly love ●o them all, but espetiallie to his brother ●enjamine; for he was the son of his ●other; and was also innocent of the evil ●hich his other bretheren were guilty of. ●rom thence, to the end of the chapter. 
The first general divided, into particulars.   
The first general part of this chapter whereon my purpose is to insist by God's ●●sistance) offereth to our consideration ●hese particulars; first the occasion of ●acob's commanding his sons to go ●gain into egypt to buy food; which was ●he extremity of the famine, and their ●ending of the corn, which formerly ●hey had brought from thence. vers 1. ●econdly, the disputation of jacob and ●●s sons, and especially of Judah, concer●●ng the taking of Benjamine with them. ●erse. 11. Where( by the way) it may and demanded, wherefore Judah( before ●he others) is prolocutor or chief speaker ●t this time, seing he was not the eldest, ●ut the fourth son of jacob? To which 〈◇〉 may be answered that, for the eldest, which was Reuben, he had before spoken ●r, and requested the same;( yea) and 
Gen. 42: 37.  offered the lives of his own two sons for the security of Benjamine: but could no● prevail, and that( as it may be very pro●bably) not only, because jacob was no● then so sore bitten with the necessity ● which now constrained him to yield ● but also he might mind the lightness o● 
Gen. 35: 22.  Reuben in defyling his fathers bed; an● being unfaithful in that, he might b● much more unfaithful concerning h● brother; and therfore the less to be reg●arded of jacob in that his request. An● as for Simeon the second son, he was no● bound in egypt, and could not be prese● to speak; though if he had been present he might also not have been well accepte● of, and so likewise his brother Levi th● third, beaus they two were bretheren i● 
Gen 34: 30.  iniquity, and men of blood; as may b● seen in the case of the Shechemites. B● Judah, being the next in order, and exce●ling all the rest( that were now wit● jacob) in the gifts and endowments of th● body and mind( as appeareth Gen. 49 8. 9. &c.) he first maketh bold to she● to his father the danger and vanity of the● journey, if they had not their brother Be●jamine with them.  
Where it may be also yet furtber ob●jected, whither Judah doth not speak ●nseemly to his father vers 5. and so trans●resse the law of God, and light of nature, which requireth honour and obedience unto parents to all their lawful ●ommands? This being a lawful command, to go and buy food in necessity, ●t may be said, that he ought not thus to ●ave reasoned, but to have gone his way. To which it may also be answered, that ●he greatest necessity ought not to give ●lace to the less. And that which Judah doth here speak, is only to instance the necessity of Benjamines going with ●hem, to wit, that otherwise they should all perish, and Benjamine also. He giveth the reason vers 3. as if he should ●ay, It is in vain for us to go down without him; yea we shall do it to our ●resent danger; for it shall come to pass, that not only we shall not have food for our money according to thy expectation and desire, and so thou and Benjamine thy son who is so tender in thine eyes, and our wives and children shall die in the famine: but also we shalbe adjudged Spies and traitors to the country, and so be hanled as malefactours. Therfore he laboureth by laying before his father the greater necessity, to bend his affection, and to remove him from his former purpose and resolution. Where( by the way) we may also note, that parents sometimes ignorantly do err in their purposes and commands, as did jacob doubtless something( unwittingly) in his rash resolution about Benjamine. And in such cases Iudah's carriage here deserveth imitation; that where and when parents do command such things, as are too great and difficult for children to obey, it is their duty( not unreverently( at the first dash) to deny obedience, but) modestly and with reverence fir● to lay down their reasons, that so they may remove their parents from their unreasonable injunctions.  
Thirdly, we have in this first general part of the chapter iacobs assent to Judah's arguments; and his fatherly counsel and prayers for their good success i● their journey vers 11. 12. 13. 14. O● which it is my purpose more particularly to treat. In which verses may be observed, first, iacobs assent to let Benjamine go vers 11. 13. Secondly, hi● grave and wise counsel and directions, ●or their better speeding in their journey, ●nd for the more safety of his son vers ● 1. 12. And thirdly, his prayer unto God ●or them vers 14.  
In the former of these may be noted, 
What moved Iaecob to le● Benjamin go into egypt.  that it was which moved jacob to let Benjamine go? to wit, Judah's arguments, from whence jacob himself( dili●ently considering them in his mind) de●uceth an absolute necessity that it must and so, and he could no longer resist or op●ose it, intimated in these words, if it ●ust be so &c vers 11. Where we may behold jacob in the midst of a great con●ict, or( to speak in the apostles words) ● in a straight betwixt two. On the one hand 
* Philip. 1: 23.  ●aken with a tender affection to, and great ●are of Benjamine, his dear and beloved ●onne; on the other hand with necessity ●nd famine, in danger of loss of his own ●fe, and the life of his family; and therefore in this straight, yieldeth to the greater ●ecessity, and admitteth Iudah's plea, and ●romise of his son's safeguard; whereupon and granteth that Benjamine shall go with ●hem.  
Here it may yet further be demanded, why jacob would not commit Benjamin● to Reuben, under a greater caution, and bond of performance, as seemeth by the words, Cap. 42. 37. but doth now to judah, and that upon less? whereunto it may be yet further answered( besides that which formerly hath been said) first▪ that judah was well respected by hi● father, and dear unto him for the wisdom and virtue which was in him mo● than in Reuben; which made jacob giv● audience and credit to his speech: whe●reas Reuben was in a sort hated or co●temned of his father, because of the wron● he did him in respect of his concubine● And this, we may perceive by commo● experience to be an argument of gre● force. For the vile estimation of a ma● person maketh many times the goo● gifts which he hath received, to be litt● regarded; yea sometimes despised: and o● the other hand mean gifts in a perso● respected are had in honour. therefore it greatly standeth them upon, who hav● gifts and endowments of the mind, t● adorn them with a good deportment o● conversation; that so the administratio● of their gifts may be the more effectuall● Yet it can not be levied, that where that is wanting or imperfect, the good gifts of God should not be regarded: for ●hey ought to be minded as coming from God( the author of all good things) though the instrument sometimes be not so much ●o be set by. again the caution or condition propounded by Reuben was foolish unadvised, and wicked; yea unnatural; and therefore justly by his father rejected, and not accepted of, seing he offered the life of his two sons, in the place of one brother; he doth manifest thereby that he meant not so sincerely to seek the preservation of his brother, as he did( by a large proffer) to get him out of his fathers hands for his own safeguard, and the filling of his belly. For if natural affection had learned him, to value the preservation and safety of one brother, it would also have taught him much more to prise the lives of two sons. But it was to be feared( considering his former lightness) that if he had prevailed, he would have been careless of his brother Benjamine; and when he should have been taken with the cup in his sack( as afterwards it came to pass) that he would have left him there as a bond slave, and have shifted for himself, having gotten corn for their supply in the famine, and not have gone back and interceded for him offering his own person in the stead of his brother, notwithstanding hi● promise. For he could not but know well enough, that though Benjamine were made away, or kept in egypt,( which would have greatly grieved jacob) ye● jacob had more wisdom, fear of God, and natural affection, than to kill two grandchildren, and so to increase his loss. But this is ordinary with wicked and foolish men, to promise in folio, though they can not perform in decimo sexto; ye● promise largely, let the performance come how it will. If they can but obtain that which they seek, it is sufficient. If they can but borrow, let who will pay. But on the other hand the promise of judah, was sober, grave, wise, and also reasonable; and such as savoured of an honest and upright heart, ready to do his uttermost endeavour to perform: and therefore he is careful before hand to make his proposition or promise no larger than he knew( by God's help) himself able to perform and effect; or at least, if there were a breach through inability, the damage might only fall upon himself. Finally the speech of Reuben was out of season to prevail with jacob; because then they had good store of corn being newly come out of egypt the first time with their sacks full; but now they were in extreme want and necessity, their corn being spent: So that need maketh Iudah's speech seasonable to and prevailent which jacob. A word spoken in season, 
Prov. 15: 23. And 25: 11.  how good is it? yea it is like apple of gold in pictures of silver.  
Vers 11. And their father Israel said, 
Vers 11.  if it must be so now &c. These words include or contain in them( as hath been before touched) the assent of jacob to that which before had been spoken by judah his son. Wherein Jacob doth present unto us a memorable example of humility, and readiness to learn and be instructed. Humility in that he doth not despise or contemn the arguments or reasoning of his son; but humbleth himself so low as to give audience to him. readiness and willingness to be better taught and learned; in that, though before he had purposed, and absolutely given it fo● answer, not to part with his son Benjamine, and that for divers reasons by him expressed Cap. 42: 37. yet having no●( in a seasonable time) strong argument produced to move him to alter his judgement, and resolution, he hearkeneth to them; and having not any thing of weight, wherewith to reply, he neither seeketh starting holes, or evasions, to pu● off the matter in hand, nor giveth way to his own corrupt will( I will not because I will not) but yieldeth as being overcome in dispute, and granteth the cause to his opponent though he were in age and degree far inferior to himself.  
From the first of these, namely Iacob'● 
1 Doctrine Not the persons speaking, but the matter spoken, ought chiefly to be minded.  humility, in giving ear and respect t● the speech of his son, we may observe thi● doctrine viz. That in the church, and amongst the people of God, in discoursing of matters controvertable we are not to respect the persons of them that speak; but the substance and matter of thei● speech. If arguments of weight b● produced by men in degree and place inferior to others, their speech is not t● be wieghed by their person, place and ●estimation, but by their words; and if their speech be wholesome and seasonable, it ought to be respected, and harkened to, though their persons be never so much contemned. And on the other hand, though a person, never so eminent for age, riches or otherwise( as Reuben here who was elder than Judah) though his person be never so much in admiration; yet if his words be unseasonable, unadvised, or wicked, we ought to be so far from receiving them, that we ought to reprove and reject them. The Apostle 
Iude vers 16.  judas reckoneth in his catalogue of sins this( amongst the rest) to have mens persons in admiration, because of advantage: for our own ends and purposes, to accept any thing, so it come from him whom we respect; but to find fault with any thing( though never so clear) that cometh from him whom we esteem not worthy to speak to us. Thus it was with Ahab he could not endure the person or words of Micajah the prophet of the Lord, because( though he spake the truth) he 
1 King. 22: 8  prophesied no good but evil concerning him; whilst he had the false prophets in admiration, that sewed pillows under his elbows, persuading him that he should prosper; but they dreamed a false dream, a lying Spirit was in their mouths. Job was of an other mind, for though it 
job 31: 13. 14. 15.  were his man servant or maid servant( which were as much inferior to him as might be) who had any cause to contend with him; yet he despised not their plea, but considered that otherwise he should not have answered it when the Lord should rise and visit it, who made and fashioned both him and them in the womb. And as for folly and wickedness, though he be an elder that uttereth it, he must be reproved, and that before all, 
1 Tim. 5: 20.  that the re● may learn to fear; yea if it be an 
Gal. 1.  Ang● from heaven that speaketh contrary to the doctrine which we have received of the Lord, he may not be received. And good reason too, for as dead 
Eccl. 10: 1.  flies ca●● the ointment of the Apothecary to sand forth a stinking savour: so doth a little folly him that is in reputation for wisdom, saith Solomon. And 
Mat. 5: 13.  if salt have los● it's savour, where with shall it be seasoned it is thence forth good for no thing but t● be cast forth and trodden under foot o● men; saith our Saviour Christ the true Shelomoh.  
There is sufficient reason also for the 
1 Reason.  doctrine viz first because otherwise we should be respecters of persons. now the scripture saith of God, that of a truth he is no 
Act. 10: 38.  respecter of persons &c and we are the children of God, and commanded to 
Eph. 5: 1.  follow him as dear children: which we can no way be said to do, if we respect 
Levit. 19: 15.  the person of the poor, or honour the person of the mighty in giving judgement either of their words or actions. Therfore the Lord commandeth in the law saying, In righteousness thou shalt judge they neighbour. And the blessed Apostle warneth us not to have 
Iam. 2: 1: 9.  the ●aith of our Lord Jesus Christ the Lord of glory with respect of persons. Yea, he saith plainly, that if ye have respect of persons, ye commit sin, and are convinced of the law as transgressors. And it was one of the vanities which the preacher saw under the sun, that though wisdom be better than strength, nevertheless 
Eccl. 9: 15. 16.  the poor man's wisdom was despised, and his words not heard. But 
job 36: 5.  God is mighty, and he despiseth not any. Therfore that godly young man 
job 32: 21.  Elihu desired that he might not accept any man's person, neither give flattering titles unto man.  
Secondly, because slighting the good 
2 Reason. 1 Thes. 5: 19.  things which come from some( whose persons are not so much respected) doth greatly quench the gifts of the Spirit. For when a man seeth that( speaking in season and to the purpose) his words are respected, it maketh him consider what ought to be done upon an other occasion, and so give his judgement and advice: whereas if it be slighted and disesteemed, at an other time he thinket● that if he should speak, it would not be regarded, and therfore resolveth to be silent, and not to utter the advice and counsel which he could give: Whereby the gifts of the Spirit in such a ma● are deadened and as it were restrained; whereas it is noted of our Lord and king Christ Jesus( whose servants we are and whom we ought to imitate) that he breaketh not a bruise● 
Isa. 42: 3.  reed, neither doth quench the smoking flax. He depresseth not weak and small beginnings but rather i●creaseth and cherisheth them.  
again, Otherwise we give occasion 
3 Reason.  of offence to our poor bretheren, against which sin our Saviour pronounceth a great woe. For though it can not be but offences will come, yet 
luke. 17: 1.  woe be to him by whom the offence cometh: yea,( saith he) whosoever shall offend one of these little ones that 
Mat. 18: 6.  beleeue in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. We may see this in common experience, for if a friend give a man good and wholesome advice in necessity, and it be not regarded but cast at the heels( as we say) his friend taketh offence and is discontented to see that he hath in love and good will given advice, and it is so little set by. Therfore it were good always to have in mind the exhortation and example of the blessed Apostle Paul, Give none 
1 Cor. 10: 32. 33.  offence, neither to the jew nor to the gentiles, nor to the church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved.  
Furthermore we do not only slight 
4 Reason.  the person of the man, give him offence, and quench his Spirit; but we also disesteem the truth of God offered unto us. For we must know, that what soever wholesome and sound argument, conclusion, doctrine, advice, or exhortation, is necessary and plainly drawn from the scripture, it is the very truth of God; though in other words than the scripture expresseth: and whosoever despiseth it, despiseth 
1 Thes. 4: 8. 1 Cor. 12: 3. Iam. 1: 17.  not man but God, by whose Spirit that man( whosoever he be) is enabled to speak or offer that unto us. Wherefore our Saviour Christ( to encourage his poor disciples whom he knew that the world would not receive) saith▪ 
luke. 10: 16.  he that heareth you, heareth me; and he that despiseth you, despiseth me: and he that despiseth me despiseth him tha● sent me.  
Lastly, God humbleth himself so low▪ 
5 Reason.  as to speak to our capacity; the which if he should not do, how should we eve● expect to have the knowledge of his will● for God is heavenly, and we not able to stand before his words. But he speaketh to us in familiar phrases and similitudes, that we may not be affrighted, but ●formed and comforted by his heavenly doctrine. Why should not we then be ●illing to receive any thing for our ●ood, though the person be mean that ●ffereth it? will any man refuse gold, ●ecaus it is offered in a foul paper? will ●ie man scorn a jewel of high price, ●ecaus it is set in a piece of gold of less ●alue? we know it is accounted a sordid ●ing, to refuse a gem or costly ston, ●ough it be found on a dunghill: So for ●s to refuse and slight wholesome and good ●guments and advice, though they come ●om a man whose person is in disesteem. ●now we not that the meaner the ●oundworke is, the more lustre a bright ●lour maketh? the more shadowing and ●arke colours are in an effigies or picture rout the neck and throat, the more the ●eautie of the face appeareth? Therfore ● is many times the vanity of gentle●omen and Courtiers, to put blackspots ●n their faces, that so their hard favour ●aie seem the more tolerable. Though ●anie times there be much deceit in such ●ings in mens works, and inventions; ●et certainly it holdeth always true in God's administrations, that the meaner, weaker, and poorer the person or instrument is, the more is his glory and power seen. For my strength( saith the Lord) is made perfect in 
2 Cor. 12: 9.  weakness: yea G● hath chosen the foolish things of the world▪ to confounded the wise; and God hath chose● the weak things of the world, to confoun● the things that are mighty: and bas● 
1 Cor. 1: 27. 28. 29. 31.  things of the world, and things which a● despised, hath God chosen; yea and things which are not, to bring to nought things that are. And wherefore is it, that th● Lord chooseth thus to administer? th● no flesh should glory in his presence; b●( according as it is written) he that gloriet● may glory in the Lord. now if God b● pleased, thus much to honour himself, an● extol the work of his Spirit by wea● instruments; what are we that we shou● dare be so wicked as to disesteem i● and not to set forth so much the m his praise? The Pharisees indeed co●temned Christ, and the testimony ● him in the temple, because 
Mat. 21:  childr●( or men like children) cried Hosan● but they had forgotten the scripture which saith, Out of the mouth of b● and sucklings thou hast established praise. 
Psal. 8: 2.   
This point serveth therfore greatly to 
1 use.  reprove such as think no thing well done or spoken unless they do it themselves. 
Of reproof.  If a poor brother, or weak member speak( though never so seasonably, so soundly) many times they will not respect it, but show by their ●ountenaunce or carriage, some light ●stimation of it: but their own speeches ●nd considerations must be regarded ● though never so windy or frothy) else ●hey look sour, and are not pleased; yea ●ometimes reply in defence of their own, whilst an others shal be disregarded. In ●earing therfore without partiality, we ●hould have our eyes as it were shut, but ●ur ears wide open, for words and ●peeches are not to be received by the ●es, but by the ears. Therfore when ●ie thing is spoken, we may not so much ●gard who speaketh( though that in some ●asess ought to be looked unto, for there ● a time and season for all things) and if and person please us not, hang down our ●eades; but we ought with diligence to ●tend to what is spoken, and our 
job 34: 3.  ears ●ust try the words, even as our mouth tasteth meat. A man that is invited to a feast, and seeth but one dish of meat brought to the table( as the manner in some Countries is where I have been) if he should go away presently because that disliketh him; all men will condemn him; for he ought rather to stay,& be persuaded, that if that first please not his palate, yet the second or third may. So if one speech be not so effectually spoken to our apprehension, an other may if we have but patience to harken to it. And we know that we are bound to try all things and to keep that which is good. 1 Joh. 4: 1. 1 Thes. 5: 21.  
Let us therfore be exhorted hence to 
2 use. Of exhort●tion.  imitate the example of godly jacob here▪ who contemned not, but harkened to the arguments of his son:& of Job wh● refused not the pleading of his servant. S● we not to reject the sound and wholsom● words and speeches of persons of me● place and estimation in the church. And s● much the rather because it is an ordinance of God 
1 Cor. 14: 31.  that all may prophesy, that all m learn and all may be comforted; provide● that it be done one by one, decently and i● 
Vers 3: 31. 40  order, and also to the edification exhort●tion & comfort of the body of Christ,& that 
Vers 29.  not above two or three at one assembly. Nebucchadnezar the king may have a poor captive Daniel who may interpret his dream; yea tell the dream itself▪ when ●all the magicians or wise men of Babel can not. So also God can reveal that wisdom at one time to a simplo and weak Christian, or to a poor man, in some thing, that many wise men may not at the present think on. Therefore let us cherish and stir up the gifts of God's Spirit in one another, and judge righteous judgement: and therein we shall reap not only profit, but also great comfort. For God is bound to noe man in the dispensation of his gifts; Not always great ●chollers( according to the world's estima●ion) are of the soundest judgements, and ●ive the best advice: but God giveth freely ●is grace and holy Spirit to whom he ple●seth. Yea let us be so far from contem●ing good counsel advice or arguments ●oming from men of mean quality; as that and magnify and praise the name of God ●ho doth so mightily declare his power ●y such weak& impotent means. Wee ●ave the example of Christ 
Math. 11▪ 25.  Iesus our lord and master for it, and if we are not herein imitators of him, we prove ourselves degenerate sons of God.  
From Jacob's readiness and willingness to learn and be taught; yea to lay down and renounce his former resolutions, upon hearing stronger arguments which convinced him; we are also taught two several lessons or doctines more; tending much to one effect. Namely first: That men ought never to be so resolute 
2 Doctrine. Not to be resolute in unadvised purposes.  in performance of that which they unadvisedly purpose; but that they ought to be dissuaded therefrom upon good grounds and arguments.  
The contrary to this is a manifest token of stubborn wilfulness; when a man will do a thing, because he hath resolved it, though it cost him a fall. And some we may take notice of( if we consider with ourselves what we hear and see daily) which are met with all in such their audacious& peremptory carriages: and they repent many times for that which they have done, when it is too late, when they have first come off with weeping cross. Whereas men should rather weigh, and consider what they purpose, and see by their own examination, and others also( if they can obtain it) whither their purpose tendeth to Gods glory, their own safety,& good of others: or whither( on the other hand) it tendeth not to God's great dishonour, and their own damage; which one man can not so easily judge, as two or more can, seing that in 
Pro. 11: 14  the multitude of counsellors there is safety. As in 
Pro. 24: 6.  war, so in other occasions, if men use counsel, they shall prosper the better, and come off with les●e damage. Besides men are apt to be well persuaded of their own purposes; ●nd therefore it is altogether dangerous, that men should be so resolute in the per●ormance of their unadvised purposes, as that they will not( by right or reason) be ●tayed from doing them. For it is bet●er of the two, that a wicked or unad●ised purpose should be broken than per●ormed: though men are not hence to ●ake liberty( but to be sparing) in making hasty vows and resolutions in diffi●ult cases, and matters wherein the issue ●ay fall otherwise than we are ware of, ●nd there may appear great necessity of ●ltering such purposes. Remember Jephthah's rash vow, which he made unto the 
Iug. 11: 31. 35.  Lord& how it befell him. He did it in zeal against his& God's enemies, but God required no such thing at his hand. Had he promised as jacob did, 
Gen. 28: 21. 22.  that the Lord should be his God,& of all his substance he would give him the tenth; he had promised that which he might lawfully perform, and it had been advisedly: But promising, that whatsoever should come out of his house to meet him should be offered unto the Lord, be spake unadvisedly with his lips, and promised he knew not what; yet if he had considered well of the matter before, he might easily have conceived, that his daughter might as well meet him as any thing else; or else a dog which had been unfit for the Lord. Therfore the Apostle Paul speaketh of zeal that is not according to knowledge, 
b Philip. 3: 6. Rom. 10: 2.  such as a very persecutor may have. So if jacob here, should have been so resolute in not letting Benjamine go, as that be would not have been persuaded; he and his family might all have perished,& he have 
Note.  been secondarily a great cause of it. I call them herein unadvised resolutions, because I intend not by this discourse any wise to ●mitigate or abate those manly& absolute resolutions which should be in God's service: But that men having maturely considered that the Lord commandeth this or that duty to be done, in this or that manner therein a man ought to set up a courageous resolution to do it without let; no man should hinder us from yielding obedience to the law of our God. In such cases in our obedience we should be like unto David who saith of himself 
Psal. 119.  I made hast& delayed not to keep they commandements:& in our resolutions like unto Joshuah unto the elders of Israel saying 
josh. 24: 15  choose ye whom ye will serve, &c. but as for me and my house we will serve the Lord. Such resolutions as these, God doth lovingly accept, and they are evident signs of a willing mind when we are so resolute; also of love to the service of God when no thing shall stay us there from, either in ourselves or others; and also of delight in the service of God, when we do so adventure ourselves therein. And in such resolutions we need not to fear, wee have the word of God, his law for our warrant and he will bear us out in it. As lawyers will say to their clients; I understand the matter well, you have the law on your side, go forth in your suite; I'll warrrant you the case: So may we say one to an other in godly resolutions; yea this the word of God doth in effect tell us. But when we have a difficult matter in hand, when we are lead either by affection, or our own human persuasion( which often faileth, and hath no infallible rule to walk by) there 't is good to make use of this caution, which the afore said doctrine and example of Jacob do suggest to us.  
The other note which hence may be observed is this, namely; That men 
● Doctrine. trial of our judgments by others.  ought never to have such a self conceit of their particular judgments and opinions in matters controvertable; but that they are to be willing to have them tried by the arguments of others grounded upon the word of God; yea, and being convinced, to renounce the same. Solomon therfore giveth a good admonition, saying, 
Prov. 3: 7.  Be not wise in thine own eyes, fear▪ the Lord and depart from evil. And in an other place, Be not righteous over much, 
Eccl. 7: 16.  neither make thyself over wise: why shouldst thou destroy thyself? It dependeth also on good ground, or reason: for first, 
1 Reason.  trial of our judgments and opinions with others, is a means whereby we come to goody the worth of our judgement: and if it and good are confirmed& strengthened in ●; if evil we may have our Judgments ●nd understanding informed and reform●d, if we think not too well of ourselves. ●or as the vapours, fogs, and mists vanish way with the appearing brightness and ●eate of the sun: So shall we, and all that ●ave discerning Spirits see falsehood to ●anish when truth with her illustrious ●ightshining countenance and goodly ●yess cometh in place. Men may be ●eceaved of persons( whose voice they and not well know) in the dark( as Isaac ●as of his own son Jacob) but when they and come to the light they are known, ● we have but eyes to see them. The ●ght maketh all things manifest: So ●hatsoeuer we hold, or affirm, when it ●meth to the light of God's word, and ●en examination, and canvasing( as we ●) of others; then it shalbe manifest ●th to ourselves and others, of what ●orth it is; but so long as we keep it to ●rselves, and have too great an opinion ● our own conceit, we know it not. goody keep many time an enemy in our bosom unawares. The word is as the touchstone to the gold,& men of gifts an● as the gold smiths. A man that hath b● little skill, if it glister,& hath a good colour( as he thinketh) he is well perswade● of it, but bring it to a gold smith, and l● him try it on the touchstone; and then you shall know what mettal it is: So ma● men are well persuaded of their fooli● opinions; if they have a little natural reason on their side, if it carry but a faire sh● with it,& seemeth some times contenti● to the flesh, and agreeable to their humo● hoe! it is excellent, I can see no reason against it, will a man say, but when it com● to the eye of a judicious man to try it ● the word of God, it presently appeare● what it is; And it may be he heareth t● gold smith say to him, Sir your gold● copper or some base mettal. Wee sho● be therfore in this point like unto a simp● child, who knoweth not what belonge● to pearls& precious stones, save only t● he hath heard people speak much of th●& going by the sea side where usually ● to be found stones of rare and sumptuo● colours,& seing one more curious than t● rest( as he thinks) taketh it up& esteeme● ●t highly, till he cometh home to his father ●o whom he saith, See, I pray father, what ● have found! a brave precious ston; is it ●ot? No child, saith the father; this is a pib●le ston, such as lie by the sea side; but ●retious stones they are brought from the ●dies,& are found in strange fishes hea●es,& other rare places: presently so soon ●s the child heareth this, away goeth his ●ibble ston: So we should do with our ●ght and vain opinions and resolutions ●hich we through ignorance suddenly take ●p many times. To which purpose Solo●on 
Prov. 14: 15.  speaketh wisely, saying, The simplo be●eveth every word: but the prudent man look●h well to his going. And elsewhere he saith, and way of a fool is right in his own eyes: but ● that hearkeneth unto counsel is wise.  
again, the contrary hereunto argueth 
2 Reason.  ●eat pride and self conceit of our own ●isdome and understanding, that we will ●t submit it to the trial& understanding 
Prov. 3: 7. Pro. 26: 12.  ● others by the word of God. And Solo●on saith plainly, Seest thou a man wise in his ●ne conceit: there is more hope of a fool than ● him. It is also a great undervalueing and ●se estimation of the wisdom of God ● others as if God were bound only to give us wisdom, and doth not ma●● others partakers of as great and greater measure of grace and gifts of his holy Spirit many times than he doth us. Therfore we are exhorted by the Apostle to do nothing through strife or vain glory, ●● 
Philip. 2: 3.  in lowliness of mind let each esteem other better than themselves; and also not 
Rom. 12: 16.  to my● high things but condescend to men of l●● degree: neither to be wife in our owns conceits. Yea the rule of charity leadeth us to think an other better than ou● selves, at least till we have made som● good trial of him. Yet so as that we a● 
1 Cor. 1●.  not to submit ourselves absolutely t● what others shall think or understand▪ and so to fall into that error to beleiv● 
A caveat.  as the Church believeth, because I am t● think the Church wiser( that consistet● of many) than myself who am but on● or to pin my faith on other mens sleeves but every man is to see by his own eye● to be guided by his own sense, to be saved by his own( not anothers) faith; an● therfore to be well persuaded in his ow● conscience of whatsoever he doth; s● 
Rom. 14: 23.  whatsoever is not of faith is sin.  
Other reasons might be added, but ● what purpose? a word to the wise is suf●ient, especially seing there lieth no ●ubt or difficulty in either of the doctri●es that they should need any further in ●geing of, or dwelling upon them by ●guments. Only it remaineth, that some and or application be made of them. First 
1 use. reproof.  ●erfore, such come here justly to be re●oved as are too hasty in making of ●wes, protestations, and resolutions in ●fficult or doubtful cases, to do this or ●at; not considering the inconveniences ●hich the thing may bring with it; or the ●cessity there may be of staying the per●mance; but are wilful, witless, and ●elesse in their resolutions. And such ●o as having rashly purposed, though ●ey see( by the information and argu●ents of others) great inconvenience and ●nger to come by it; yet they will not ●beare, they have begun it,& now they ●ll go forth; they have purposed, and ●y should they go back from their ●rd? That they think to be a kind of ●wardise, and faint heartedness; which ●ey would willingly be free from. But ● Apostle james teacheth Christian●n 
Iam. 4: 13. 14.  ●n, to be otherwise affencted, not to be so resolute in their purposes in doubtf● matters, seing they know not what a nig● may bring forth, and what shal be on the m●row. Whence men are learned, and warne● to be sparing, and cautious in purposing& ● resolving absolutely in ambiguous matters; or else at least, if they have rashly purposed,& come to see the danger of it, l● them take heed how they go on in the same, least they increase their transgressio●  
And for the second point, it serveth t● 
2 use.  reprove, and refute, the reverend and conceited opinion which some men have o● their own judgments& understandings▪ They think because they hold this or th● to be true, men must receive it( or else the● are enemies to truth) when as they ha● many times no more than their bare wo●( or say so) to show for it, and little she● of reason, but less of the word of Go● They are far from that doctors resol●tion, 
I. II.  who said, I will not say within ● self, I will hold it therfore it shalbe trut● but this is truth therfore I will hold it: ● will not strive for victory, but for trut● 
But he was far himself from doing according to his resolution.  His desire seemed to be, to try out th● truth first,& then to place his affection ● mind thereupon( which is according▪ the apostles advice, try all things,& hold ● that which is good) but these men ●th whom we have to deal, although we ●ll see how stiff they will be in holding ●ir opinions, as if they would loose their ●es before they will part with them: yet ●y will not( nor care not to) come to ●all of them. They had rather sleep in a ●ole skin( as we use to say) in their er●r, than be shaken out of their senseless ●epe. And if they be by much a do ●ught to manage their opinion, though ●ey be never so plainly convinced; yet ●ey will rest themselves contented with ●ir own darling, though they have no ●ng else at length to say, but it is my jud●ment,& I can not see otherwise. This is ●ange reasoning( beloved) strange mani●ation of the hope that is in us. And I ●ld wish that we were all sound from ●s disease of self conceit of our own ●gments. And if we have been any of us ●lty heretofore, either in being unwiling have our opinions come to trial by the ●rd of God, or being tried& suffitiently ●vinced, have been hardly drawn to ● them down: let us labour hence●th to amend this fault, let us receive no thing into our opinion or fancy, but th● which we have good persuasion of; a● that grounded upon the word of God● and be not so wedded to our own imag●nations( as if we were the only men, a● wisdom must die with us) but that up● good cause we will renounce them, a● be willing to learn& be taught of other and think it no disgrace to us that oth● men seem in some things wiser than o● selves: but let us become fools that we m 
1 Cor. 3: 18.  be wise. jacob thought it no disparag●ment to him to be advised by his sons; y● indeed it is a point of singular wisdom ● receive information, whereas he th● despiseth instruction is a fool.  
We may further behold in this ass● of jacob, an example or pattern of sim●licity. He is said in the beginning of ● story of him, to be a plain man; and I ● 
Gen. 25: 27.  sure that here in this place he plainly p●veth himself so, not in person but in co●dition; for he dealeth simply and plain● in that being convinced of his opinio● and vanity of his purpose, and having ● sufficient arguments and persuasive r●sons laid before him; he doth not se● starting holes, vain sophisms, ●●vasions ●●vasions, to turn away the matter, or any ●ise to defend or excuse himself for his ●ormer resolutions; but plainly yieldeth ●o the naked truth, and that with wil●ngnesse. Whereby may be seen the folly ●f some wo call themselves sons of jacob, ●ut are wholly degenerate from him in ●is good practise; for though at length ●ey do( their mouths being stopped ●y the power of strong arguments) lay ●owne their corrupt opinions, yet it is ●ven as a cat doth the mouse that she hath ●ken, and a dog his bone, with a great ●ale of grumbling and howling; it is( in ●sort) wrested from them, and they will ●ot yield so long as they can have any ●tch or vagarie though it be but to little ●rpose. Such striving and needless ●ntention men will many times make, ●fore they will deny themselves; and ● for love of their reputation before ●en, they would not be said to be over●me if they could help it. I can not ●re fitly compare them( for the present) ●an to samson, who before he would and his Dalila, he would lose his hair, ●d so his great strength: So these will ●nd themselves out of all, both strength, honesty, and godliness to maintain their beloved error, till at length they can hold it no longer; their very opinion bringeth them to shane and reproach, as she did samson into the hands of the philistines who made a mock of him.  
In the second place, we have here in 
iacobs counsel to his sons.  the text considerable, the wise and grave advice which Jacob giveth to his sons fo● the better succeeding of their journey& what they were about to take in hand▪ and that his son Benjamine and the other 
Vers 11. To take.  son which was already in hold, might b● returned in safety to him. And this counsel of his is twofold. First, to take wit● 
1. A present.  them a present of the best things of th● land of Canaan, to give unto joseph. Gift● and presents are given to princes, or gre● personages, usually, either to mitigate o● reconcile their affections; or to procu● favour from them. For gifts and present are a testification of a good opinion, a● respect that a man hath of the person ● whom he presenteth them, or of homag● and reverence which he oweth unto hi● Therfore we shall find that in some cou●tries it is a custom that the tenants b● copy hold do( at a certain season ●●e ●●e year) present their Landlord with ●ifts and presents in token of homage ●hich they confess to owe to him. And ●n the other hand, they who receive gifts ●d presents from others, do( in a sort) ●lige themselves to recompense them, ●d therfore we say when we receive a ●membrance from a friend, I shall do ●y best to make you a requital for this ●ndnesse; or at least men in such cases ●ew some tokens of acceptation, and that ●ey are well pleased with the parties▪ ● this same godly patriarch; fearing the ●ge of his brother Esau, sent a present be●re him that he 
Gen. 33: 8.  might find grace in his ●ht. And Solomon saith, that a 
Pro. 18: 16.  mans ●t maketh room for him, and bringeth ●m before great men. And in an other ●ace, 
Pro. 21: 18.  A gift in secret pacifieth anger, ●d a reward in the bosom strong wrath.  
If any here object and say, But God by ●s law forbiddeth the taking of gifts, and ● consequently the giving of them, ●eut. 16: 19.& 27: 25. it may be there●to easily answered, that it is not the gi●ng or taking a gift that is by the law ●ndemned, but the end of giving or tak●g of it; which is to give a gift to have Judgement corrupted; to receive a gift to pervert or wrest a matter in the judgement of it; that is, for the gift or reward to do contrary to law& equity; which the places cited do plainly show. But it doth no way condemn gifts& presents which inferiors give to their superiors, or superiors to their inferiors, or one friend to an other, in token of homage, honour, or friendship: for this is a part of that love& mutual friendship which we are to observe either to other, for the upholding of mutual affection& society among us;& very useful& profitable it is, for that purpose among men. So Jacob doth here sand a present to Joseph, not to have him wrest judgement or pervert justice for his sake; but to testify his observance and respect towards him,& also his thankfulness for his former good will& favour towards his sons. Besides jacob doth this not without the singular motion of God's spirit,& his providence( as was noted before in opening the general scope of the chapter) for so he unwittingly fulfilleth the dream of joseph in bowing down to him in this his present, wherein he acknowledgeth reverence and honour to him, as well as if he had in person done obeisance. These considerations therfore being had of this matter, it will appear hence plainly to be lawful for men to sand presents either to other in this sort as Jacob doth; so as it be done, not out of a false, or feigned, but true and sincere respect and affection.  
The other part of his counsel is, to 
2 Double moneys. Vers 12.  ●ake double moneys in their hands; least there had been an oversight. This may be understood either with relation to the sons of jacob, or the servants of joseph who should have kept or looked to the money. If to the former, then it sheweth Jacob's great fear of his son's trespassing. He had seen( by woeful expe●ience) their evil inclinations, when they were at home with him, as it were ●nder his nose( as the histories of Reuben, Simeon and Levi, yea and judah also be●ore declare) no marvel then, if he ●hould fear that they might have mi●taken when they were so far from him ●n egypt. And this serveth for parents, ●o teach them a godly fear of their children, that having seen them in times ●ast inclynable to this or that 'vice or ●vill, they be for the future time the more fearful of their committing sin. The like godly fear and care we see in job that pattern of patience, who fearing least his sons should in their feasting and merriment have sinned and cursed God in their hearts, he sent and sanctified them when the dayes of their feasting were gone about, and offered burnt offerings accotding to the number of them. Job. 1: 5. If we refer it to the latter, then it sheweth, first, iacobs honesty and righteousness towards men, that he would not detain from an other that which might be due to him. And indeed it is the counsel of Solomon, not to withhold 
Prov. 3: 27.  good from them to whom it is due, when it is in the power of thine hand to do it. Secondly, that he was not covetous, or desirous in his heart to enrich himself by the loss or discommodity of another, but was contented with that portion of substance which God had given him. I● either, and both is shewed his wisdom▪& prudence, whereby he seeketh to avoy● all occasions of offence, or appearanc● of evil; and to prevent all trouble tha● might in any wise befall his sons in Egypt▪ whereby his family might be hindered of supply of corn, and his sons( especially Benjamine) be kept from him. Out of all which wee might reap many profitable instructions to ourselves: But my desire is to speak some what 
iacobs prayer Vers 14.  from the next particular. wherefore I omit many things which might hence be deduced; and proceed to the third and last particular of iacobs speech, and that is, his prayer for their good success and prosperity. Wherein we may observe, first, to whom he prayeth? to God, magnified and set forth by one of his divine attributes, namely, Almighty. Secondly for what he prayeth? to wit, to give them mercy in the sight of the man,( that is joseph) that he might sand away their brother and Benjamine. Thirdly, iacobs godly resolution, manifested in his patient resting upon the will and pleasure of God; and his fatherly dispositio saying, If I am bereaved of both my children, I am bereaved. Of all which briefly in their order.  
From the first of these, in that jacob 
1 To whom he prayeth? to God. ( being now sending away his sons, after he had given them good advice and direction concerning their journey) doth pray to God for them; we learn, That 
4 Doctrine. No advice prosperous without God: blessing.  no consultations, directions, or advice which we give unto others, or receive from others( though in themselves never so wise and excellent) can do good; or stand us in any stead: unless we have the Lord's blessing, and good hand with us, to assist& prosper us in the same. And this is to be obtained only by earnest prayer, as hath been often( upon sundry occasions) shewed, and is daily taught us out of the psalms of David. Therfore it shalbe well for us that we hence receive instruction and exhortation, both in giving and taking counsel and advice, to seek unto the Lord for his blessing, and then we shall prosper. Commit thy works 
Prov. 16: 3.  unto the Lord, and thy thoughts shalbe established. Whereas otherwise all the counsels of the wise and prudent are soon brought to nought, for it is written, 
job 5: 12. 13.  he taketh the wise in their own craftiness; and he disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. If therfore we desire to have the means which we use benefitiall& profitable to us; we must seek of God to bless the same, and give us good speed.  
Furthermore in that jacob saith, God 
God almighty.  Almighty, that, is God All sufficient. 
* Heb▪ El shadai. Fortis oimpotens.  ●n hebrew are two forcible words used Ael shaddai, which may be rendered the strong one who hath all suffitiencie, ●or most abundant in power; that is, hath all power to do whatsoever he pleaseth, either in heaven or earth, yea in the very hearts and inward affections of men( though never so great and powerful ●n this worldly dignity) we are further ●aught; that when we come unto God 
5 Doctrine. God must be restend in as able to do whatsoever we ask.  with any petition or supplication, we must be certainly persuaded in our hearts, that he is able to help us in that very ●hing which we desire, or in any thing ●ls whereof we stand in need: and in such assurance or confidence to offer up ●ur prayers to his majesty, or else we ●oose our labour; it is all in vain. The Apostle willeth therfore that men 〈…〉 e every where,( but it must be) 
1 Tim. 2●: 8.  without wrath, or doubting. In prayer ●o God, there is no place for doubting ●r wavering, for he that wavereth is 
Iam. 1.  ●ke a wave of the sea, and without faith ● is impossible to please God: for he ●at cometh to God, must beleeue that God is, and that the is a rewarder of them 
Heb. 11: 6.  that diligently seek him.  
again in that he prayeth here to God, 
2 For what? to show you mercy in the sight of the man.  to show them mercy in the sight of the man; that is, to bend the mind and affections of the man( joseph) so far to favour them, as to sand both Simeon and Benjamine away to him again; we may also learn; That there is no favour to 
6 Doctrine. It is God that giveth us favour before men.  be had from earthly princes, or men of great place and authority in the world, or from any whatsoever, but God is the effitient author of it. It is he that procureth it us, and giveth us favour in their sight and presence. It was he that gave his 
Exod. 3: 21. And 11: 3.  people Israel favour in the sight of the Egyptians, that they went not away empty out of their land. It was by fasting and prayer to God, tha● 
Hest. 4: 16. With 5: 2.  Hester procured favour in the sight o● Ahasuerus the king, when she we●( by her uncle Mordecay's advice) ● crave the lives of her people( the Jews▪ being all decreed to be slain by the crue● device of wicked Haman. So it is sai● of joseph, that the Lord gave him 
Act. 7: 10.  favour and wisdom in the sight of Phara● King of Egypt, and he made him governo● over Egypt, and all his house. And of Daniel it is also spoken, that 
Dan. 1: 9.  God had brought him into favour and tender love with the prince of the eunuchs. Solomon therfore 
Prov. 29: 26.  saith, Many seek the rulers favour: but every mans judgement cometh from the Lord.  
The reason of this is, because it is God that otdereth and over ruleth the hearts of men, and either moveth them to good; or else depriveth them of his grace, and so their harts are of themselves inclined to do evil: as it is said of him, that he ●urned the Egyptians hearts to hate his 
Psal. 105: 25.  people, to deal subtly with his servants. Yea the very hearts of Kings are in the ●ands of the Lord: as the rivers of water 
Prov. 21: 1.  and turneth them whithersoever he will. And although they be otherwise wicked ●nd ungodly men; yet he over ruleth their ●ffections many times so as they show ●avour to his people: as may be seen ● that memorable example of Iehosha●hat 
2 Cron. 1●: 31.  king of judah, being environed by ●he captaines of the chariots of the king of Syria( who thought him to be the ●ing of Israel against whom their master ●ad commanded them to fight) he cried out and the Lord helped him, and moved them to depart from him.  
The which serveth to admonish us, 
1 use.  that if we have favour and respect in the eyes of princes and magistrates of the world, great men that are in authority; let us take heed how we do ascribe it to our own good carriage, or worthiness: but let us render the glory and praise of it unto God, and be thankful to him continually. And this may in a good measure concern us who have favour in the eyes not only of the people, but also of the princes& magistrates of this land& city where we sojourn; by wose means under God we enjoy this glorious& comfortable liberty of the gospel, which in our own native conntrie we can not enjoy. If we consider our carriage and conversations rightly what they have been, we( above others) may conclude, that( by our contentions and abuse of our liberty) we have justly deserved to be hated and despised; yea to be driven out from having any receptacle, or abiding place amongst them: and therfore we can not but( the more plainly) see, that it is even the mere mercy of our most gracious and compassionate father, who hath given us ●his favour. wherefore, not unto us oh 
Psal. 115: 1.  Lord, not unto us, but unto thy name be all ●he praise. Secondly, we are hence learned; 
2 use.  ●n case we stand in need at any time of ●he favour and help of earthly princes,& ●reat men,( either for ourselves, or our ●retheren in the faith) whither to apply, ●r be take ourselves; even to the Lord ●ho giveth us all things freely to enjoy. ●ollowe the example of queen easter, 
Est. 4: 16.  ●ast and pray, lift up strong cries unto God with that faithful servant of the ●ord Nehemiah, who said, Lord I beseech 
Nehem. 1: 11  goody, let now thine ear be attentive to the ●rayer of thy servant, and to the prayer of ●y servants who desire to fear thy name: ●nd prosper( I pray thee) thy servant this ●ay, and grant him mercy in the sight of this ●an. Lastly, seing it is God that sheweth 
3 use.  ●s mercy and favour in the sight of men: ●hen may we here behold what an excellent thing it is to be in the favour& love ●f God. They that are so, shall obtain favour with men also, when and as often as ●ey stand in need of it. wherefore above ●ll things let us seek for the good will& ●vour of almighty God; and having it let us also take heed of losing it: and then we need not doubt the having of the favour of men, so far forth as he seeth good for us, for all things work together 
Rom. 8.  for good to them that love God. And if God be with us, we need not fear any that are against us: for he is able to make our very enemies to be at peace with us; yea( as Eliphaz saith) we shal be at league 
job 5: 23.  with the stones of the field, and the beasts of the field shalbe at peace with us. And here they come justly to be taxed of error that do so much labour for the favour of great men( ho! the favour of the King, or prince, what greater honour can they be in?) but in the mean time they seek not the favour of God. We may see the vanity of such men in Haman, who was so proud of his glory and favour with the King, and that he alone should be accepted of with the King to the banquet which queen easter had▪ prepared, as was wonderful to see: but howe soon he was brought low, and poor Mordecai( who was in the favour of God) exalted, the history at large declareth. By which we may see, that it is the 
Psa. 113: 7. 8.  Lord that raiseth the poor out of the dust, and lifteth the needy out ●f the dunghill; that he may set him with ●rinces, even with the princes of his people: and that promotion cometh 
Psa. 75: 6. 7.  ●either from the east, nor from the west, ●or from the south; but God is the judge, and putteth down one, and setteth up ●other; as saith the Psalmist. Wher●ore that kingly prophet singeth sweetly, ●aying, There be many that say, who 
Psal. 4: 6. 7.  ●ill show us any good? Lord lift thou ●p the light of they countenance upon ●s. In the very remembrance whereof, he lifteth up his sweet note, being ●s it were ravished in his spirit, saying, thou hast put gladness in mine heart, more ●han in the time that their corn and their ●ine and their oil increased.  
And so I pass to the last particular in 
iacobs good resolution to rest in the will of God.  ●acob's prayer,( or speech) to wit, his ●odly resolution; that having given grave ●nd wholesome advice and counsel to his ●ons for their good success, and prayed to ●od for his blessing thereunto; now he ●eteth down his resolution to rest in the ●ood hand of God▪ howsoever he should ●ispose, though he should be bereaved not ●nly of his other son, but of Benjamine ●so.  
I shall forbe are to meddle with the difficulty of the 
Vaeni chaesher shacholethi shachalethi.  hebrew text in these words of jacob( it being beyond my skill learnedly to discourse of the hebrew construction, and I find that learned men are at some variance therein) and make choice of our last and most approved translation( as being in my opinion most agreeable to the scope of this scripture to which I find many( whose learning I 
Aynsw in l●cum. Belg. transt.  cannot but well approve of) agree which rendereth the words thus, If I be bereaved of my children, I am bereaved; where, of my children, is supplied for the plainer understanding of the text. In which speech of jacob( thus rendered) wee may behold the victory which true faith and firm confidence in the Lord getteth over natural affections.  
jacob in all this dispute, and in his former resolution, manifested an entire an● endeared affection towards his children, especially Benjamine: but now necessity constraining, and he perceiving that i● was the will of God( without whose providence no thing befalleth his elect) tha● he should part with his son; he submitteth his natural affection to the will an● work of God. The words themselves, If I am bereaved, I am bereaved, thus vehemently spoken, do show the great grief and sorrow that jacob was in to part with his sons, and the earnest affection wherewith he prayeth for their restoration; together also with his manlike resolution to rest in God's pleasure. Whence on the one hand may be noted what natural affection there should be between parents and children: that the child should be dear to the parents, no thing more dear in this life than it, for it is( as it were) a branch of them the three; it is part of them; flesh of their flesh, and bone of their bone. There is such a near relation that God doth in scripture make use of it to represent and ●ay before us the love which he beareth towards his elect. Therefore when we see at any time parents careless and negligent of their children, we may plainly conclude that they are unnatural, and degenerate from this natural affection which was in jacob. Ad on the other hand, how greatly it standeth children in hand, to honour and reverence such parents, as do so dearly affect them. again, parents are by this example of jacob taught that in all things which happen to their children( when they have done their best,& prayed to God for his blessing) they must rest in the disposing hand of God. Though the Lord be pleased to bereave them of a 
job 1: 21.  child, yea two, nay, all their children( as he did Job) yet they are to be patient,& rest in the good hand& providence of God. Not to be so discontented at the loss of children as if we loved them more than God, who gave us those and can give more. Indeed the carriage of that man after God's own heart( David) were good for parents 
2 Sam▪ 12: 20  to imitate in matters of this nature. If God do visit their children with sickness or trouble, then they should go to God in prayer, and earnest crying( yea with fasting too if need require) that( if he see it for his glory, and it be agreeable to his divine will and pleasure) he would be pleased to spare them: but when they see what the good pleasure of the Lord is, and that they are deprived of them; then to arise and anoint themselves, and eat bread▪ thereby showing their willing submissio● to the will of God. For otherwise i● showing ourselves fond and foolishly affencted to our children, we shall show ourselves disobedient to our heavenly father, as too many parents do( yea such sometimes as make a show of religion& ●he fear of God) who whilst their child ●s sick greatly bestir themselves in seek●ng to physitians and Doctors, for all the ●elpe and counsel that may be, and in ●he mean time are wholly negligent, or( at ●east) very remiss& sparing in humbling themselves by fasting and prayer for their ●wne sins which( may be) are one cause of ●he child's sickness: but when it is dead, ●hen they cry, howl,& wring their han●es, as if by their tears they could re●eem it again; when as it is too late: that ●ould have come more seasonably before ●'s departure, so it had been in a godly sort. ● Lastly, to all in general of what con●ition or sex soever( parents, or children, ●d or young, male or female) this exam●e of jacob affordeth us further, this ●sson; That we are so to commit our●lves 
7 Doctrine▪ God's people must rest with patience in God's good pleasure.  our●lves and our actions into the hands of ●lmightie God by faith, that if the ●ent and issue fall out otherwise( in tem●rall affairs) than we desire or expect; ●t we are patiently to bear it, and rest in the lords administration. This was the good resolution of Queen easter, when she had committed herself and her cause to God by prayer and fasting, then( saith she) will I go in unto the King, 
Est. 4: 16.  which is not according to the lawe; and if I perish, I perish. Such also was David's consideration, in his flight from absalon, 
2 Sam. 15: 25. 26.  when he sent back the ark of God, saying unto Zadok; Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and his habitation. But if he thus say, I have no delight in thee: behold, here am I, let him do to me as seemet● good unto him. Yea old Eli himself wh● had transgressed in flattering his sons▪ and not restraining them from their abominations( though he seemed to reprov● them) when Samuel  told him the purpose of God against him and his house; h● submitted himself, saying, It is the Lor● 
1 Sam. 3: 18.  let him do what seemeth him good. An● 
1 Reason.  the reason of this is, first because we do● not know what is good for our safety an● most profit. Therfore in submitting o● selves herein, we aclowledge, his divi● wisdom and providence: whereas otherwise we may be justly censured, for such as think ourselves wiser than God, when we do not like, or rest in, his disposing. Secondly, our obedience and love to God 
2 Reason.  is hereby tried; to see whither we love our outward safety& good( as we think) or to have our content in the thing we desire; more than to submit to his divine will and pleasure.  
This point therfore( that I may draw 
1 Use. Of reproof.  ●o an end) condemneth the discontent, ●mpatience, and waspishnesse of many, who if they have not that which they would have, are so displeased, that they grieve and afflict themselves. They consider not, that though they have not just the ●hing which they desire, yet God is able ●o help them some other way. They ●all not to mind, that( it may be) God ●noweth and fore seeth in his divine wis●ome, that thing not to be profitable for ●hem; or that it is not for his own glory, ●hich we ought principally to respect in ●ll our desires. Now there is none know●th what is for the glory of his name so ●ell as himself; therefore in such things ●s wherein we have not an infallible revelation what may be most for his glory we must( in imitation of our blessed Saviour) submit our desires to him, saying, 
Mat. 26: 39  Never the less, not as I will, but as thou wilt. Take hoed we be not like 
Ion. 4: 1. 6, 8. 9. 10.  jonah the prophet, who was angry and discontented for the gored( which was but of one nights growth) because he was thereby comforted, and delivered from his grief, it being a shadow over his head, for the which also he had taken no pains or labour: and yet in the mean time restend not well pleased in the sparing of Nineveh that great city, because he minded more his particular credit and commodity, than he did the glory of God.  
This serveth further to exhort us( by 
2 use. Exortation.  all means) to take heed how we murmur against God: but let us in all our affairs submit ourselves with patience to such effect or issue as the Lord shall please to give to our enterprises; having first made use of lawful means, and sought to him for his blessing. If it come according to our desire, we see our prayers answered; and let us be thankful. If not, let us be● contented: and know that God is ou● gracious father, and such a one as is full o● pity and tender compassion: and as th● mother forgetteth not the child of her womb, so the Lord forgetteth not those that fear him; but in all their troubles, he is troubled, and hath care of them, that not so much as a hair falleth from their heads without his providence. In every 
1 Cor. 10: 13.  temptation he will give us a happy issue, such as shalbe more for his glory, and our good. Cast( therfore) thy 
Psa. 55: 22.  burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved. Humble 
1 Pet. 5: 6. 7.  yourselves under the mighty hand of God, that he may exalt you, in due time, casting all your care upon him for he careth for you.  
THE END.   

A TREATISE Of Christ's kingdom in An excercitation on the first chapter of the gospel of Jesus Christ according to Luke performed on the Lord's day 22o Septembris 1641.  
luke. Cap. 1.  
WE are come now( by the espetiall providence and favour of God) to the third testimony of the gospel of Iesus Christ; which is written by Luke, a faithful witness, whose praise is in the gospel, as may be seen in this very work; who 
Argument of the gospel.  doth in this history by the special help& motion of the Spirit of God( by whom he and the rest of the 
2 Pet. 1: 21.  holy men of God that penned the scripture were directed) make relation( as he himsels testifieth, Acts. 1: 1. 2.) Of all that Iesus began both to do and teach until the day in which he was taken up, after that he through the holy Ghost, had given commandement to the Apostles whom he had chosen. And albeit he directeth this treatise to a particular person: yet we may not therfore conclude, either that it is not by us to be received as written 
Rom. 15: 4.  for our learning, or that it is of less authority than the other evangelists histories, which are not so directed, or than the epistles of the Apostle Paul, which are dedicated either ●o some church( as of Rome coloss, &c.) ●r to some particular person, as Timothy, ●hilemon, &c. For the argument of ●his history, it is a thing needless to ●nsist upon, it being before expressed in that cited place Acts. 1. Yea and also com●rised in the title of this book itself, ●o wit, The gospel of Iesus Christ. It ●halbe good therfore( having respect to ●he small time allotted) to proceed to ●he substance of the scripture in hand. ●herein the evangelist( to the end that and may proceed in order and the more ●lainlie) offereth unto us the understand●ng of things from the very first, according to the contents of his preface.  
Before he cometh to speak of the 
Contens of the chapter.  birth of Christ, he doth particularly relate some special things of note and importance which were as occurrences or preparations to the same, and administered( by the determinate counsel and fore knowledge of God, and according to the promises which he had before declared by his servants the prophets) in, upon, and towards the instruments of Christ's nativity, and manifestation unto the world: which is the somme and substance of this chapter now red. Wherein we may observe these general parts. First, the preface unto the whole history in the four first verses. Secondly, the message sent from God by the angel Gabriel unto Zacharias the priest, as he was executing his charge; foretelling the birth of John the Baptist, who should be the fore runner of our Saviour Christ, and prepare the way before him: together with the sign that was given to Zacharias of the truth of it; and his wives conceiving according to the word of the Lord, from vers 4. to the 26th. Thirdly, the message sent from God unto the virgin Mary by the ministery of the same angel; wherein he doth( first) salute her with assurance of great favour in the sight of God, and( secondly) foretelleth unto her the conception and birth of our saviour in and of her womb, being a virgin; by the working of the holy ghost. And also( thirdly) confirmeth the same to her by the tidings of her cousin Elizabeth's conceiving, who was called barren. Whereunto is added Mary's faith, and submission to the will of God. From thence to vers 39. Fourthly, we have Maryes visitation and salutation of Elizabeth: and again Elizabeths salutation and blessing of Mary, and manifestation of that which should come to pass. to vers 46. Fiftly, Maries magnificat or song of praise, which she( by the motion of the spirit) uttered presently upon the hearing of Elizabeth's words. From thence to vers 57. sixthly, and lastly, we have declared to us the birth of John the Baptist, his circumcision, and denomination, both by his father and mother( agreeing in one) contrary to the mindes of their kindred and friends: yet according to the direction of the angel before he was conceived, to the great astonishment of them which dwelled there about. Whereunto is added the opening of Zacharias his mouth( who had been dumb from the time that the angel first spake unto him of these things) and his prophesying not only of his own son who was to be the fore runner, but also of the messiah himself. Thence to the end of this chapter.  
This scripture is very large,& plentiful of heavenly doctrines,& the time but short wherein we are to treat upon the same: I shall therfore pass by all that might be spoken both from the general scope, and many particular arguments in the same, and address myself only to the 33th verse, whence I shall desire to speak a few words to edification exhortation& comfort; as God shall make me able, and so give place.  
The words are thus. And he shall 
Vers 33.  reign over the house of jacob for ever: and of his kingdom there shal be none end. The which words are a part of the second particular or branch of the third general part of this chapter according to the former division, to wit, the testimony which the angel giveth unto Mary, the virgin of our Saviour Christ, who was to be conceived in,& born of her body. And they have dependence upon the foregoeing words being connexed or coupled thereunto by the conjunction And. The angel( having said unto her that she should conceive and bring forth a son, and should call his name Jesus) goeth on to declare his power and majesty, saying, he shalbe great and shalbe called the son of the highest, and the Lord shall give unto him the throne of his father David: whereunto he addeth( for the further setting forth of this his regal power) these words which I have taken in hand to speak from, saying, And he shall reign over the house of Jacob for ever, and of his kingdom there shal be none end. So that the words are a part of the declaration which the angel maketh of the kingly office of Christ, whom we are to understand by the word, He, that is the child Jesus before spoken of. The words,( though they need no division at all into parts, because they are one entire sentence, and spoken of one person without difference of time or place, &c. yet they) afford unto us 
Conclusions▪  these three things as three several propositions in them laid down, and by us to be considered, as namely, First, that Jesus Christ who was born of this virgin Mary is a king. Secondly, that his kingdom is the house of Jacob. Thirdly, that his kingdom hath or shall have no end, but is everlasting.  
In the handling of which propositions divers considerations might be had worthy our labour and attendance, if the occasion would give leave, but what can an houres time afford us in the handling of that subject which requireth our whole lives meditation, and contemplation? Therfore I shalbe very brief herein. 
Christ is a King.  And first, that he is a king none that believeth in him will deny, yet( that our faith may not be more Imagination, or our knowledge nothing but fancy) we may see the old and new testament full of proofs. First we have the testimony of 
Psal. 2: 6.  God himself saying, yet have I set my king upon my holy hill of zion. His prophets also have witnessed the same, and that not one but many yea all of them agreeing therein as saith the scripture And to him bear all the 
Act. 10: 43  prophets witness saying, they shall 
jer. 30: 9.  serve the Lord their God and David their king, whom I will raise up unto them. And David my servant 
Ezek. 27: 24.  shal be ●ug over them and they all shall have one ●eepheard, &c. Whole psalms are penned ● way of prophesying, and 
Ps. 45: 1.  speaking ● the things concerning this king. And ●olomon in his song of loves speaking in and person of the spouse of Christ saith, ●raw me, 
Cant. 1: 4.  we will run after thee: the ●ng hath brought me into his chambers, &c, and is called by Daniel 
Dan. 9: 25. And. 12: 1.  Messiah the prince; ●d Michael the great prince which stand●h for the children of his people. And the ●ophet Zachary comforteth Jerusalem ●ying, rejoice greatly, o 
Zech. 9: 9.  daughter of ●on; shout, o daughter of jerusalem: Be●ld they king cometh unto thee: he is just, ●d having salvation, lowly, and riding upon ● ass, and upon a coalt the foal of an ass. ●he which prophesy we have red 
Mat. 21: 5.  per●rmed in none but in this child Jesus, of ●hom we now speak. Of whom the Lord ●so speaketh by his prophet saying, Be●ld the dayes come, that I will raise unto ●avid a righteous 
jer. 23: 5.  branch, and a king shall ●igne, and prosper, and shall execute judge●ent, and justice, in the earth. Wee have ●is also proved by the testimony of ●hrist himself, who( speaking of his own second coming, and pronounceing his sentence of judgement upon all) saith, The● 
Mat. 25: 34  shall the king say unto them on his righ● hand, Come ye blessed of my father, &c. And being before Pilate he testifieth that hi● 
John 18: 36. 37.  kingdom was not of this world( which sheweth that he confessed himself to be a king) And being asked further by Pilate whither he were a king then? he answered, Thou sayest that I am a king. To this end was I born, and for this cause came● into the world, that I should bear witne● unto the truth, &c. The whole multitude of the disciples honour him with thi● title saying, 
luke. 19: 38.  Blessed be the king th● cometh in the name of the Lord, &c. Nathanael also doubted not( with courage▪ and boldness) to say 
joh. 1: 49.  Rabbi, thou art th● son of God, thou art the king of Israel. Th● wise men( at his birth) not only present him with a gift for a king, but they als● aclowledge it by their diligent enquiry after him saying, 
Mat. 2: 2. 11.  where is he that is bor● king of the Iewes? yea Pilate himself wh● unjustly condemned him unto death coul● not but give this testimony of him in th● superscription on his cross, 
Math. 27: 37.  This is I●sus the king of the Iewes. And though h● were entreated by the chief priests of the Jews to 
John 19: 21. 22.  writ otherwise, yet he would not. And the scripture entitleth him( as he indeed is) King 
Reu. 1: 5. and 17: 14. and 19: 16.  of kings and Lord of Lords. And he is said in other places to have a kingdom: and therefore must needs be a king, Col. 1: 13. 2 Tim. 4: 1. And although we have here such a cloud 
Things belonging to a King are perfectly in Christ.  of witnesses to prove this point unto us, enough to convince the mind and conscience of any but such as shut their eyes against the truth; yet it may be further manifested by several instances of the things necessary appertaining to a King and kingdom, the which we may at ●arge find in Christ, and that in a more ●ranscendent manner, and with more glorious majesty and honour, than in all the princes and kings( yea Emperors) in the world though we put them all together. And first for his investing into his place 
1 Anointed.  ●nd office, which is indeed his calling ●hereunto, whereby he hath power to execute the same. Wee know there is no earthly king, but he must be first crow●ed; anointed, or in some other way or manner, according to the custom of the country, invested into that dignity before he shalbe acknowledged or owned for a lawful governor. And this must be done by those that have right to perform the same; or else he is but an usurper. now we shall find in scripture, that the ceremony used unto those kings whom God did especially appoint over his people, was 
1 Sam. 9: 16 1 Sam. 16: 13. 1 King. 1: 34. 1 King. 19: 15. 16.  anointing, as in Saul, David, Solomon, Hazael, jehu, and others. And this we shall find most amply and largely performed unto Christ, for he is anointed with the oil of gladness above his fellowes. And( that we may not doubt of his lawful unction) we must know that it is not an human unction, but it is God himself( his eternal father, and our father in 
Ps. 45: 7. and 2: 6. Act. 4: 27.  him, by whom kings reign& princes decree justice, who setteth up and pulleth down kings, and buildeth and destroyeth kingdoms at his pleasure) who hath anointed him: And that not with oil or ointment such as earthly kings use, or which are compounded by the art of an Apothecary( as was the precious ointment of the sanctuary) but he is anointed with the 
Act. 10: 31.  holy ghost;& that not in measure& proportion( as the Lord anointed Saul, David, and Solomon, by giving them of his spirit to direct thē some in a less& some in a greater measure) but he hath the fullness of the Spirit, having it not measured 
joh. 3: 34.  out unto him, but having the spirit dwelling in him, in that he is partaker, and communicateth of the 
Col. 2: 9.  godhead bodily,& doth dispense the gifts and graces of his spirit plentifully to whom he pleaseth, it being of his 
joh. 1: 14. 16. Ephes 4: 7. 2 laws.  fullness that we have received,& grace for grace.  
An other spetialty or particular belonging to kings is, that they have laws and st●tutes whereby they govern, order, and dispose their kingdoms and the affairs of the same: So Christ hath left us his testament, or covenant, old and new, whereby we are to be governed: therein are contained the good, just,& wholesome statutes and commandements which he hath commanded unto us and wherewith he doth rule his kingdom. And the law of Christ is not a cruel bondage or tyrannical yoke, but perfe●t freedom, an easy yoke a light burden a service of love. Men shall not need to be at great charges 
joh. 13: 34. And 15: 12. 17. Gal. 6: 2. joh. 14: 21. 15. joh. 15: 10.  to train up their children at schools colleges and inns of court( as they must to instruct them in the laws common or civile of cities and countries, wherein they have need to red over& study many statute books charters& records) to bring them to the knowledge of Christ's laws for they are all comprised in one little book, the bible( which may in a short time be red over& is plain& easy to be understood) yea in two tables where in are but ten words or precepts, nay( which is more) they are all comprised in one word which is this Thou shalt love the Lord thy God with all thine heart& thy neighbour as thyself. A third particular in a King is, 
3 Ministers.  that he hath his messengers, and ministers, heralds of arms,& other officers to attend upon him, to be ready at his command, to put in execution his warrants,& commissions, for the safeguard of his subjects, and for the repelling& cutting off of rebelis▪& such as are enemies to him& his kingdom: So hath Christ our king an innumerable company of Angels& heavenly cre●aures, who are of a spiritual substance, an● therefore speedy in dispatch and strong i● power, which are always at hand to execute his service either in safeguard and tu●tion of them who shalbe 
Heb. 1: 14.  heires of salv●tion( as in saving Lot from out of the destruction of sodom) or in destruction ● the enemies of his truth, one of which is enough to destroy the whole army of 
2 King. 19: 35.  Senacherib king of Syria, and( being commanded) to destroy all the first born of egypt both man& beast, but in the mean time to preserve the first born of Israel. He hath also his ministers on earth, his prophets 
Eph. 4: 11.  Apostles, pastors, evangelists, teachers &c, to execute his commissions and proclaim his statutes and decrees unto all his subjects. Unto whom he hath committed his law& gospel the keys 
Mat. 16: 19  of the kingdom of heaven by the preaching whereof they open the same kingdom to peni●ent& believing persons, but shut it against impenitent and unbelievers. Whom and hath commanded to lift up their voices like 
Isa. 58: 1.  trumpets, to cry aloud and by the pronounceing& denunciation of his judgement, to bind 
Psa. 149: 8.  kings with chains& princes with fetters of iron; but by preaching the glad ●ydings of salvation, to bind up the 
Isa. 61: 2. 4.  broken ●earted; to proclaim liberty to the captives, ●nd the opening of prison to them that are ●ound, to comfort th●m that mourn in zion, ●o give unto them beauty for ashes, the oil of ●y for mourning, the garment of praise ●or the spirit of heaviness, &c. He hath also many other servants and Ambassadors as affliction, sickness death, judgement and the like, which are also ready at his command, yea there is nothing in heaven or earth, visible, or invisible that is created, but is at his beck and pleasure. With the meanest of which he is able to devour and destroy kingdoms and countries, and to master the proudest hearts that are, as witness the flies, lice, and caterpillars, of egypt. Such furniture hath not all the kings, princes, Basshawes, great Turkes, and Emperors in the world, though they were at one time monarchs of all the earth. Furthermore 
4 Throne of state.  kings have their thrones or seats of state whereon they sit to show their majesty and power. And( of all that we red of) Solomon is said to have the statelyest 
1 King. 10: 18. 19. 20.  throne of any of the kings of the Earth: yet Christ's throne is far above it; he is 
Colos. 1: 16. 17.  far above all principalities and powers; he is set on 
Heb. 8: 1. and 12: 2. Reu. 3: 21.  the right hand of the throne of the Majesty in the heavens; the heavens is his throne, and the earth his foot stool. Here might one thing be inserted which should have been in one of the first places mentioned 
5 Right to the crown.  but was for gotten namely, that there ought to be in the person of him that is made a king, or prince; a lawful right to the crown, which cometh either by Inheritance or conquest; when either the kingdom or royalty descendeth to a person from an other as being the lawful heir and successor to whom the crown doth belong, as his proper patrimony, from whom it may not be justly detained; or when upon a just occasion of war, or combat the same is obtained by the sword and conquest as we may red in stories of divers. In both these respects Christ hath the proper and peculiar right of the kingdom. First by inheritance, 
By inheritance.  he is the lawful heir, to whom by right of inheritance the kingdom and the power and the glory appertaineth for he is the only begotten son of God, being in respect of his godhead equal with the father by whom are all things and from whom all things proceed, by whom all things were made, and with out whom nothing was made that was made. The heaven of heavens is his, and so is the earth and all that therein is, the round world and they that dwell therein. And secondly, 
And conquest.  in respect of conquest, he hath fought the renowned and bloody battle for his elect the members of his kingdom, whereby he hath freed them out of the hands of their enemies, and so hath thereby purchased to himself to be their king. For man having by his sin and transgression made himself the bond slave of Satan, and liable to the severe wrath and judgement of almighty God; it pleased the son of God out of his inestimable 
1 joh. 3: 16.  love unto his elect to step in and become their mediator( according to the everlasting counsel of the father) and offered himself to be the redeemer of Israel his chosen, and to break the 
Gen. 3: 15.  head( that is to overcome and vanquish the power) of the serpent( that is the devil and Satan that adversay and deceaver) and to satisfy the Justice and wrath of God who was so highly displeased with mans transgression: All which he hath perfectly performed for us in our nature by his sufferings and resurrection, and continueth to finish and make up the same by his intercession at the right hand of the majesty on high whither he is ascended, and where he sitteth nutill 
Psa. 110: 1.  all his enemies are made his footstool, from whence also in the mean time he sendeth us the 
joh. 16: 7. 13.  comforter, even the spirit of truth, who leadeth us unto all truth and by whom we are 
Eph. 4: 30.  sealed unto the day of redemption.  
What should we say more? there might be here instanced many particulars( were there time and ability to perform the same) to prove that Christ is king, but what need is there, seing none amongst us denieth it? besides the deeper we go into the laying out thereof, the more we shall find yet to do, and there should be no end of declaring the Majesty, and glory, of Christ our king. I shall 
6 A kingdom.  proceed therefore to the next particular which belongeth to a king, and that is a kingdom; for it is a word of relation, there can be no king without a kingdom. This particular the text offereth in the next place to our consideration, saying, And he shall reign over the house of jacob, &c. So that the house of Jacob 
The house of jacob.  is the kingdom of Christ. Wherein we must take heed that we understand not the words literally as they here stand; for then there will some inconveniencies or absurdities follow: for wee all know what Jacob was, namely, the son of Isaac whose name was changed, and he was called Israel, and all his posterity Israelites, after his name. So that literally the house of Jacob is the family seed and posterity of Israel, the Jews, that ancient people whom God did accept into covenant with him, to whom( in daies of old) pertained 
Rom. 9: 4. 5.  the adoption, and glory, and the covenants, and the giving of the lawe;& the service of God, and the promises; whose are the fathers, and of whom( as concerning the flesh) Christ came; who are now( for their sins) dispersed, and scattered far and nigh throughout the world, are cast out of the vineyard of God for their ill husbandry. And if it should be over this only that Christ should reign, then his kingdom would not be so great as becometh such a great and potent king to have. Therefore the words may not thus be understood. Besides we shall find in scripture divers other speeches of Christ in the like kind, that should they be understood literally could not but be absurd to conceive, as namely,( among many) that of the prophet Jeremy who saith And they 
jer. 30: 9.  shall serve the Lord their God and David their king whom I will raise up unto them. Which if it should be understood literally, were absurd; but being understood of Christ( of whom David was a type, and of his house and lineage Christ should arise, and so be David his son according to the flesh) then the speech is proper, and the prophesy verified as we assuredly know and believe. So when as God saith of Solomon 
1 Chron. 17: 12. 14.  I will establish his throne for ever, and I will settle him in mine house, and in my kingdom for ever, and his throne shalbe established for evermore; if it be understood only of Solomon the son of David who immediately succeeded him in the kingdom, and built the Lord an house, wee see it is otherwise come to pass, yea and it came so to pass( not long after his death) that the kingdom was divided, and his throne was not established in that state and dignity as then Davids was, but ten tribes thereof rent from him; and now we see on earth no footsteps of his earthly dominion. But if it be understood of Christ the true Solomon( of whom the other was a figure) who is also the true and natural seed of David, that promise of God holdeth firm unto eternity. And this may be plainly understood by a speech of David himself in his life time spoken by the spirit of prophesy, saying, 
Psal. 16: 10.  thou wilt not leave my soul in hell: neither wilt thou suffer thine holy one to see corruption. The which speech the Apostle 
Act 2: 29. 30. 31.  Peter doth largely show not to be spoken by the prophet of himself, though he speaketh in his own person for he hath seen corruption, being dead and buried and rotten in grave many hundred yeares since: but that he spake it concerning Christ whom God raised up, and he saw no corruption.  
It being thus then, it followeth that we inquire and labour to understand whom it is that the holy ghost intendeth here by the house of Jacob. Wee must know therfore that all the faithful people of God, such as have been, are or shal be truly converted to the faith of the gospel, which was preached unto 
Gen. 3: 15.  Adam, shadowed out by divers ceremonies of the lawe, prophesied of by the prophets,& in the fullness of time manifestly accomplished by Christ himself the mediator of the new covenant and which wee( through the mercy of God) have received, those are the true house of Jacob, of what country, nation, people, or language soever they be. Although many proofs might be brought to manage this interpretation, yet bearing in mind what formerly hath been spoken it will not be so absolutely necessary to spend time therein. Notwithstanding that the thing may shine the more clearly to our sense it shalbe sufficient evidence, if we do red with understanding the ninth chapter of the epistle to the romans throughout at our leisure, there we shall see this very point plainly demonstrated, and many scriptures therein opened, which do further declare the same wherein the Apostle doth plainly prove that all are not Israel that are of Israel, and so consequently they are not only the house of Jacob who are so according to the flesh. Neither are they only the children of God that are the natural seed of Abraham, but the children of the promise are counted for the seed, that is, they that are of the faith of Abraham they are indeed the true seed of Abraham, they are the true house of Jacob, whither they be Jews or Gentiles, circumcised or uncircumcised, male or female bond or free. These privileges or conditions do neither further nor hinder; God is no respecter of persons, all are one in Christ Jesus. For it is by the blood of Jesus Christ( the virtue whereof we apply unto ourselves by faith) that we( who some times 
Eph. 2: 11. 12. 13. &c.  were far off( being gentiles and uncircumcised in the flesh) yea which were without Christ being aliens from the commonwealth of Israel, strangers from the covenant of promise, having no hope, and without God in this present world) are now made nigh; for he is our peace who hath made both one, and hath broken down the middle wall of partition between us, &c. So that we are now no more strangers and foreigners, but fellow citizens with the saints, and of the household of God. For as by circumcision( after they had embraced the promise to Abraham and law of Moses) those that were strangers, and not of the seed of Jacob, made themselves Israelites in a kind, and partakers of the same covenant, and promises, and submitted themselves unto, and were made partakers of the laws and ordinances with them, which none that was a stranger indeed might partake of: So by faith( which worketh by love) we are made actually the true seed of Abraham, to whom God hath respect principally in all his promises. For he is not a 
Rom. 2: 28. 29.  jew which is one outwardly, neither is that circumcision which is outward in the flesh: but he is a jew which is one inwardly, and circumcision is that of the heart in the spirit and not in the letter, whose praise is not of men but of God. The Apostle doth further plainly 
Rom. 15: 9. &c.  affirm the gentiles that shall believe to be within this family, and that by evident testimonies out of the prophets, amongst which he bringeth in Esaias saying in this wise, There shalbe the roote of jesse, and he that shall rise to reign over the gentiles, in him shall the gentiles trust.  
now the reason why the church of Christ dispersed throughout the world is called the house of Jacob, may be, because it hath had her beginning in the house of jacob. The law( we know) was promised to come 
Isa. 2: 3.  out of zion, and the word of the Lord from Jerusalem, And the Psalmist saith, the Lord shall sand the rod 
Pr. 110: 2.  of thy strength out of zion: rule thou in the midst of thine enemies. And our saviour saith, Salvation 
John 4: 22.  is of the Iewes; and it was promised( as we red) particularly unto Abraham, that he should be a father of many 
Gen. 17: 4. 7.  nations, and( saith the Lord) I will establish my covenant between m and thee, and thy seed after thee, in their generations, for an everlasting covenant to be a God unto thee and unto thy seed after thee. And Christ( as the Apostle Paul witnesseth) was the minister 
Rom. 15: 8.  of circumcision, and he was raised up among the Jews, and sent to the lost sheep of the house 
Math. 15: 24. Math. 10: 6.  of Israel, and his Apostles first offered the means of grace unto them, and amongst them it was first received( witness the calling of Christs disciples) though in a very poor and small measure, and b● their resisting and despiseing of the trut● 
Act. 13: 46.  of God, their 
Rom. 11: 11.  stumbling at the stum●bling ston, salvation is issued forth thence unto the gentiles, and they are made pa●takers of the grace of God, and so th● kingdom of Christ is increased, prop●gated, and extended, to the ends of th● earth, God by a new and marvelous l●ving way engraffing the gentiles into th● family of Jacob, and making them th● house of Israel, who were before outcast and of no reputation, yet so as that th● Iewes are as the first born sons in the house, they are as the natural 
Rom. 11: 17. 18.  branches in the good olive three, and we wild olives planted in, for as many as joined themselves by faith and love to the sons of Abraham they are accounted the true Israel. And although that the nation of the Iewes have a great part of them by their apostating and going astray in their rebellion and resisting the work of God's grace through ignorance in unbelief shut themselves out of this family: yet we must know, believe, and be verily persuaded that the Lord hath had a remnant, yea hath, and still will have a remnant( according to the election of grace) whom he hath gathered and will in his time gather together from the outcasts of Israel according to that 
Rom 11: 5. 7. 15. 25. 29.  mystery revealed by the ministry of the Apostle Paul.  
So that now it seemeth to me( in some measure) plainly manifested, who is this ●ouse of jacob here spoken of, and over whom it is that Christ doth reign and ●ule. It now resteth that we speak 
The Condition of Christs kingdom.  ●omewhat, of what condition this kingdom is, and how Christ doth administer ●s kingly power in and over the same, and this the rather because we see no great country or people in the world, over whom Christ doth visibly reign, in his proper person, as kings and princes in the world do. And here indeed cometh the mystery of mysteries, that though Christ be a King,& hath a kingdom, yea and the house of jacob be his kingdom yet the glory of this kingdom and his administration of the same is not to be seen in worldly pomp, and excellency, which Earthly Kings and princes are so richly adorned with: but that it is most commonly( in respect of outward appearance and lustre) of a sad countenance, of mean and low estate, not many wise men after the flesh; not many mighty, not many noble are called to be members of this kingdom, but God hath chosen the weak things of the world, foolish things and 
1 Cor. 1: 26. 27. 28.  base things of the world, men of mean callings for the most part, men of small human gifts and qualifications, those that are poor in 
Mat. 5: 3.  spirit theirs is the kingdom of God, such as are 
Mat. 11: 28.  weary an● heavy laden, such as mourn and are 
Psa. 25: 9.  meek, such as 
Mat. 5: 5. 6.  hunger and thirst, and are wretched 
Reu. 3: 17. luke. 1: 52. 53.  miserable poor and blind and naked. And this is that no flesh should glory 
1 Cor. 1: 29.  in his presence. If we look upon the face or outward beauty of his kingdom, alas! when he himself was upon earth, the foxes had 
luke. 9: 52.  holes, and the birds of the air had nests, but he had not a hole wherein to put his head: and if thus with the king, what could be expecte● in his subjects? After his suffering, his Apostles and churches, howe were they persecuted? How were they tormented and afflicted from place to place? Having no 
1 Cor. 4: 11.  certain dwelling place. If we look to the times after them, we may see the house of Jacob so poor, the Church of Christ so small, and so dispersed, that there were scarce the footsteps thereof to be seen, though yet God hath been always pleased to reserve a Church to himself in the midst of the very greatest defections( though not so greatly showing itself) as our ecclesiastical histories do at large manifest; yea now at this day in the times of reformation, what glory do we see the kingdom of Christ ●n, in the sight of the world? it is like unto the temple built after the 
Hag. 2: 3.  captivity in comparison with the former built by King Solomon, even as nothing. There where it flourisheth most, it is but the least number; the glory of the world doth far overtop the outward beauty and glory of the kingdom of Christ. Let us not marvel at this brethren, the reason of all this is plain; because Christ's kingdom is not of this world, not from hence, he is not an earthly prince, a worldly potentate a temporal governor: but he is an heavenly Monarch, a spiritual king, an 
Isa. 9: 6. 7.  eternal prince. He came down from heaven to take upon him our nature, the person of man, that he might administer this this office whereunto he was of old ordained; and he is ascended up into heaven again, and there sitteth on the right hand of the majesty on high, on his heavenly throne, administering this his Kingly office. That Christ his kingdom is not an earthly kingdom, I hope none here doth once question or doubt; yet how ever, to strengthen our faith▪ we may take notice that Christ himself testifieth it, saying, My 
joh. 18: 36.  kingdom is n● of this world: if my kingdom were of this world, then would my servants fight, that ● should not be delivered to the Iewes: but no● is my kingdom not from hence: whereas if his kingdom had been earthly, he might lawfully( yea must) have challenged it. But we find that on the contrary Christ did avoid and refuse the glory 
joh. 6: 15.  of the world, which if his kingdom had been earthly he might have taken. Besides( which is more) he paid tribute 
Mat. 17: 27.  unto Caesar the Earthly prince, in whose territories he resided, thereby testifying that his kingdom was not temporal or earthly; which if it had been, he had done it great disadvantage, in paying that to an other, which he might rightly have demanded to himself. Yea the scripture telleth us plainly in divers 
2 Tim. 4: 18. Heb. 11: 16. And 12: 22. Mat. 16: 19. How Christ doth administer his Kingly office.  places that his kingdom is heavenly.  
So then it followeth, seing it is not an Earthly, but an heavenly kingdom, how Christ doth execute& administer this his office in and over the subjects of his kingdom? The subjects of Christ his kingdom 
jer. 3: 14. Act. 2: 9. 10. 11.  we have before said not to be one nation or another, but in and of all nations, countries, kindreds, tribes, languages, those that are truly converted unto the faith of his gospel, or( to go yet further) whom God hath( according to his determinate counsel and decree from before the foundation of the world) predestinated unto grace here, and glory hereafter, these are the subjects and members of his kingdom. In and over whom Christ doth administer his kingly office; first by giving and publishing his holy word unto men, and bestowing gifts upon men, and enabling them to declare and preach his gospel, and manifest and reveal the secret mysteries of his heavenly doctrine to them. This is like unto the decrees statutes and proclamations which earthly kings put forth for the calling of their subjects to obedience, and showing to them what they ought to do, and what they ought to shun, that they may not be brought under the penalty of transgression; And this is that whereby earthly princes make their subjects inexcusable if they do not obey. And hereby our King Christ leaveth all the world, and sons of Adam without excuse, in that he hath spread abroad his 
Rom. 10: 18.  word will and lawe unto them, that if they do not come and yield themselves to his sceptre it is their own fault, they have nothing whereby to excuse themselves: yea the 
Psal. 19. Wth Rom. 1: 20.  works of God( which are plainly to be seen of all) are enough to leave them without excuse. But this is not all, he goeth further than any earthly king or potentate can do, for he giveth them not only his word and the ministry thereof, but he also addeth thereunto the work of his gracious spirit, by whom he worketh so effectually in the hearts of his elect, that they have the lawe thereby written in their 
jer. 31: 33. 34.  hearts, and they are made to know the Lord from the least to the greatest, and they are converted and brought to the knowledge and obedience of his will, so as that they can not resist or avoid it, for those whom he 
Rom. 8: 30.  predestinateth them he also calleth, though they be never so much in ignorance, yea though they be( as the Apostle 
Act. 9: 4. 5.  Paul was) persecutors of his Church and enemies to his gospel. Furthermore, having thus converted them, and that they are become his subjects, then he continueth to rule and govern them by the same his word and work of his spirit, and increase all grace sanctification and holiness in them, making them more and more to grow in grace and in the knowledge of him and of his will, and preserveth them in this their estate and condition( more powerfully than any earthly kings can their subjects) from the violence and power of their enemies, Sin, Satan, the flesh, the world▪ death, and all things whatsoever which do any wise resist the work of God's grace in them: and maketh them more than 
Rom. 8: 37.  Conquerors, and preserveth them unto the end in such a manner that the 
Math. 16: 18.  gates of hell are not able to prevail against them, and at length having overcome and trampled under foot all their enemies, he maketh them absolute possessors of his kingdom of glory with him, where they shall have eternal peace without war, joy without mourning, and true happiness without the least thought or sense of any affliction whatsoever. The which bringeth me to the 
Christ's kingdom is eternal.  next particular in this text, to wit, and of his kingdom there shall be none end. The which words affirm unto us thus much▪ That the kingdom and dominion of Christ Jesus in and over his church and people is everlasting. 
Dan. 4: 3. 34.  Nebucchadnezzar that great king confessed this when he saith his kingdom is an everlasting kingdom, and his dominion is from generation to generation: It is said of Mount 
Psa. 125: 1▪  zion( that is the church of Christ) that it can not be removed, but abideth for ever. God hath declared( in 
1 Chron. 17: 14.  Solomon his servant who was a type of Christ) that his throne shalbe established for ever. And the Apostle Peter 
2 Pet. 1: 11.  calleth it the everlasting kingdom of our Lord and saviour jesu● Christ. Daniel the prophet also( in the declaring of his visions) saith that his kingdom is 
Dan. 7: 27:  an everlasting kingdom, and all dominions shall serve and obey him▪ For as for the gathering constituting and propagating of his kingdom here on Earth, this hath lasted from the beginning of the world, and shall endure unto the end thereof, because at all times, and in every moment, there hath been, are, and shal be ●ome( more or less) members of this kingdom gathering themselves together, separating from the world, and joining themselves in communion. And as for ●he perfecting of it, that shall last after ●his life is ended, even for ever and ever, ●or the 
1 Th●s. 4▪ 17.  Apostle( speaking of the last day) saith that the dead in Christ shall rise ●rst, then we which are alive and remain shalbe caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. And( in another place) when the end cometh then he shall deliver up the kingdom to God the father having put down all rule and 
1 Cor. 15: 24.  all authority and power; for after that there shalbe no more need of ruling, defending gathering, and prospering his church, for there shal be no more sin or corruption to resist them, their corruption having put on incorruption; Satan shall no more tempt them, for he shalbe now utterly cast into the lake there to remain with hsi cursed crew in perpetual and irrecoverable torments; the wicked shall have no more fight against them, for they shal be all overcome by the battle that shalbe 
Reu. 19: 20.  fought by the lamb; and all ungodly men and sinners that know not God and obey not the gospel of our Lord Jesus Christ shall then have their portion with hypocrites and unbelievers in the lake which burneth with fire and brimstone▪ death and hell shall not prevail against them, for they shal be 
Reu. 20: 14.  also cast into th● lake of fire, they shal be both overcome and mortality shall have put on Immortality; and the sting of death, the victory and power of the grave shalbe quiter vanquished; and there shalbe no more curse, nor trouble, nor sorrow, but all tears shalbe wiped away from their eyes for they shall then see the king in his glory, themselves being possessors of that fullness of joy in the presence of the Lord, and those 
Psal. 16: 11.  pleasures which are at his right hand for evermore.  
Thus having briefly run through the particulars of this weighty subject wherein so much might be spoken( if time would permit) let us make some use and application of what hath been spoken, and so give place. First, seing that Christ 
1 use:  is a King, and that not an earthly one, but heavenly and spiritual, even the king of kings, and Lord of lords; it serveth to set forth the great stubbornness ignorance, and rebellion that is in the world; for we see but very few that yield obedience to him. Wee know what the Lord saith by the prophet, 
Mal. 1: 6.  If I be a father, where is mine honour? if a master, where is my fear? So may it be said here, if Christ be the eternal king and governor of his church, by whom kings reign and princes decree justice; how cometh it that there is no more honour, no more fear, no more obedience shewed unto him? Earthly kings they have their obedience and fear largely bestowed, and performed to wards them: but this heavenly Prince he offereth his word, his lawe, he sendeth his messengers to call men to make peace with him, and to save their souls 
Reu. 18: 4. Act. 2: 40.  by coming out of sin, and forsaking their lusts and pleasures, but men will not hear, they will none 
Isa. 5: 24. job 21: 14. luke. 19: 14.  of his lawe, they will not have this man to rule over them. Let all such know( be they never so great and mighty here on Earth, whither hard hearted Pharaoh, wise achitophel, or proud Nebucchadnezzar) that if they will not willingly submit themselves under his yoke, to be ruled by his sceptre, and guided by his 
Psal. 2●: 4.  rod and staff; let them know( Isay) that he hath an iron rod wherewith he will 
Psal. 2: 9.  bruise them as small as the dust and dash them in pieces like a potters vessel. And although for a time they domineer and vaunt in their glory like Nebucchadnezzar Pharaoh and Senacherib insulting against God& his son Jesus Christ whom he hath anointed to be Lord and Christ: let them know further that at length he will visit them in his wrath and vex them 
Psal. 2: 2. 5.  in his sore displeasure.  
again, is Christ the king of his 
2 use.  church? is he the ruler over the house of Jacob? and hath he been pleased to call us, and plant us in that his family, and household? Then let us, first, be thankful to the Lord, who hath delivered us from the wrath to come, hath brought us out of the power of Satan, into the kingdom of his dear son, and delivered us from the darkness and rebellion wherein the world is over whelmed, and made us partakers of the Inheritance of his saints ●n light. Secondly, let us in fear and reverence yield obedience to his laws will and word; let us be observant of his ministers that proclaim his statutes and ordinances unto us; and let us give diligent heed and regard unto the same that we may walk in his paths all the daies of our lives. And herein let us be watchful and take heed that we be not decea●ed with human invention in stead of the word of God and will of Christ. Wherefore it is required that we try the spirits 
1 joh. 4: 1.  whither they be of God. Be like the noble Bereans, 
Act. 17: 11.  search the scripture whither things be so or no: and when we find any thing put upon us that is not correspondent to the law of our King Christ, let us take heed of it, shun it, cast it from us, though it should come even by an angel from heaven.  
Is Christ our King? and is his kingdom 
3 use.  not an earthly but an heavenly, a● spiritual kingdom, yea and but of mean state and show for the most part in the sight of the world: let us then take heed that we be not deceived by the great concourse of people to this or that religion and worship; beware that we do no● 
Exod. 23: 2.  follow a multitude to do evil; see to▪ that we be not ensnared by the many tha● say, 
Math. 24: 23.  here is Christ, and there is Christ because of the show they make of Christ as if they were the only people because o● their number, peace, agreement in doctrine& discipline, loving affections &c. but let us try the truth itself; and wher● we find it, embrace it, and persevere in th● profession of and obedience to it, though it be in never so mean and low estate in respect of the world.  
Moreover, is Christ a king? and is his 
4 use▪  kingdom not earthly, but heavenly ●nd spiritual? then here may plainly be●een the folly& madness of the great rab●ies and learned men in the world( I ●eane the popish rabble of prelates, ●esuits, seminaries, friars, &c. yea of the ●ope himself and all his capped cardinals) ●ho pretend and profess themselves to and the only ministers of Christ; and yet ●nderstand not the condition of Christ's kingdom, as may be seen by their daily ●ractise: for they place the chiefest part ●f their service in Masses, mummings, ●avings, washings, shrivings, bowing, ●ending, crossing, precession, whipping themselves, pilgrimage, hermitage, knoc●ing their breists, abstaining from meats, ●pparelling themselves like poppets and ●orish dancers, making Images of Christ, ●nd worshipping them, and a thousand such ●ke apish babbles, worldly and carnal ●●ess; as if Christ's kingdom were earthly ●d carnal; and he to be served with such ●mane inventions: whereas indeed his kingdom is spiritual, and he must be ●rved and worshipped in 
joh. 4  Spirit and ●uth. But for us who understand better the nature and condition of Christ's kingdom, let us beware least we be 
Colos. 2: 8.  spoiled● by any of them through their philosophie● and vain deceit( whereby they lie in wait● to deceive the simplo) after the tradition● of men, after the rudiments of the world, and not after Christ.  
This may further teach us to magnify 
5 use.  the good will and mercy of God, for that he hath placed his 
Reu. 21: 3.  tabernacle, his kingdom, his church and family, here amongst men, and that not the richest, but he hath accepted of poor and mean men to be his subjects, the members of his kingdom. Let us highly value and prise thi● dignity, as David did the having of Saul'● daughter, he being but the son of Jess● the 
1 Sam. 18: 18.  Bethlemite a poor man among th● families of his fathers.  
Lastly, seing that Christ is our king,& ● 
6 use.  his throne is in heaven, and his kingdoms shall have none end, but endure eternally● let this serve to comfort and strengthen ● against all temptations, afflictions, or adversities which can, or do in any wise be fall us in our yielding obedience, an● being subordinate to the laws and statu●tes of this our mighty prince. Doth Sata● tempt us, and our corrupt flesh entice us? let us courageously resist, and remember that those whom God hath truly converted and called to his truth, he will not leave or forsake. Pray therfore unto God to give strength and courage: the holy Spirit of Christ is ready to help us in the midst of temptations. do the pleasures and dignities of this world persuade and 'allure us, to leave the truth and walk with the world in her vanities? remember that the world 
1 joh. 2: 17. 1 Pet. 1: 25.  passeth away, and all things therein; but the kingdom of God, the word of the Lord, that endureth for ever. Let us set therfore before us the great 
Heb. 11▪ 26.  recompense of reward which we shall have, if we continue on to fear the Lord; we shal be made heires of an ever●asting kingdom: whereas if we forsake him; he will forsake us, and cast us off for ever. do enemies revyle us, mock, persecute, and trouble us? remember that God is on 
Psa. 118: 6.  our sides( whose kingdom is everlasting, and therfore he is of able power to save us, and for our mockings, re●ylings, and persecutions, which we endure here to give us an eternal kingdom hereafter) therfore we need not fear what man can do against us. He hath ten 
Iud● vera 14.  thousand thousands of Saints to guard us from all dangers he sendeth his good 
Nehem. 9: 20.  Spirit to guide and instruct us, that we shall not be overcome by them and their human learning; but the wisdom of the Spirit shalbe mighty in us, whereby wee shall beat 
2 Cor. 1●: 5.  down every strong hold both in ourselves and others; and having fought the 
1 Tim. 6: 12.  good of faith here, we shall receive 
2 Tim. 4: 8.  the crown of righteousness hereafter, which the Lord the righteous judge shall give us at that day, and not to us only but to all them also that love his appearing. For the which appearing of him in glory let us with all diligence daily fit and prepare ourselves, and with earnest affections and true faith ferventlie pray, saying, Come 
Rev. 22: 20.  Lord Iesus, come quickly. Even so be it. Amen.  
THE END.   

THE Afflicted comforted Or The 45 chapter of Genesis generally opened, and the 5. 6. 7. and 8. verses therof more particularly handled on the Lord's day, 20: mo Septembris 1641.  
Gen. Ca. 45.  
IN the reading of this chapter 
The scope of the chapter.  we may behold a pattern of the joyful, comfortable, and happy issue which the Lord giveth to the afflictions and trials of his people, in the persons of jacob and his sons, whose great grief and sorrow he suddenly turneth into greater joy. All the sorrow which jacob hitherto endured, by the loss of his son joseph, the hardness of the famine, captivity of Simeon, fear of the loss of Benjamine &c were not comparable to the comfort, which now he is made partaker of, by receiving the two latter, and certain assurance not only of the life, but also great honour and dignity of the former.  
And all the terror& anguish of mind and conscience which the ten sons of Jacob had felt by reason of Ioseph's carriage towards them, and the fear which they were in because the cup was taken in Benjamin's sack; was nothing to the great peace and assurance which now they received, seing their brother( against whom they had sinned) so lovinglie to receive them,& forgive them the trespass which they had done against him.  
Hitherto joseph had enforced himself to refrain the manifestation of himself, and his brotherly affection towards his bretheren, and counterfeited a rigorous& rough carriage against them; that he might thereby try& know( the more certainly) the present estate and condition of hi● father, his bretherens affection towards their father, and Benjamine his brother● together with their device, and invention● whereby they had deluded their father▪ concerning the making away of Ioseph● and also how his father had taken the loss● of him hitherto. Of all which he bein● informed, by that pathetical& effectual speech of judah( interceding for the dismission of Benjamine, and offering himself as a bondservant in his stead) whereof we have red in the foregoeing chapter: he can now no longer refrain himself, but is enforced to make himself known to them, with great manifestations of his natural affection, and tender love to them, notwithstanding the injury they had done unto him.  
In the general view of this chapter 
special things observable ●● the general scope.  we may take notice of many things for our great use and profit; as first, what a good thing it is to rest upon the providence, and disposing hand of God, in the manifold troubles of this life; yea what benefit cometh thereby unto ourselves. jacob, seing that it must be so, that he must let Benjamine go from him into 
Gen. 13: 11. 14.  Egypt, albeit he loved him so dearly,( having given his sons the best direction& counsel he could, whereby they might prosper, and return in safety with their ●rother and committing the issue to God ●y prayer) he set up his resolution to de●end upon God's good pleasure in dispo●ing the issue thereof, and if he were bereaved of his children, to bear it: and now behold he showeth not only his two sons whom he then so much desired, but also manifest hopes of the sight of joseph whom he had so long lost and never expected again to see his face in this life. Whereby we may see that the patient abiding of the righteous never waiteth upon God in vain; for the 
Psal. 9: 18.  needy shall not alway be forgotten: the expectation of the poor shall not perish for ever. And that God is able to do exceeding abundantly for his people 
Eph. ●: 20.  above all that they can ask or think.  
Secondly, we have herein an excellent type and figure of God's delivering his people from all troubles and afflictions& turning all their sorrow and heaviness into eternal joy and comfort, according to the manifold promises which he hath made to us for that purpose in the holy scripture. See( among other places) Psal. 30: 5. John. 16: 20. Jam. 1: 12. Apoc. 7: 17.  
thirdly, we may take notice of the providence and over ruling hand of God, which is not absent( but present) in the sins of wicked men( who do hurt and oppress God's people) bridling, restraining, yea and turning their wicked purposes, and actions often times to good events; so that when the wicked do flatter themselves in their evil, and ungodly affections, and grievously sin against him, and seek no thing but the hurt and evil of his people: he in the mean time doth holily make use both of them and their sins( even as of instruments) for the setting forth of his glory, and furthering the good and safety of the godly;( as the scripture saith of Pharaoh, 
Rom. 9: 17.  Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared through out the earth. So that 
Rom. 8: 28.  all things work together for good to them that love God.  
lastly we have in this chapter a good 
4. An example of virtue in joseph.  example of many excellent virtues presented to us in joseph: which we shall do well not only to consider and meditate on, but also( upon all occasions) faithfully to imitate and follow; as first, wisdom, 
1. wisdom.  that he putteth all out from him and dealeth alone with his bretheren, least he should divulge their evil( which was hitherto private between him and them) to strangers to their great disgrace. Thus our saviour Christ 
Math. 18: 15.  willeth his disciples to deal with their bretheren, in case of offence. And it is also the advice of Solomon, 
Prov. 25: 9. 10.  to debate the cause with thy neighbour himself, and discover not the secret to another: least he that heareth it, put thee to shane, and thine infamy turn not away. Secondly, natural affection and 
2. natural affection.  love toward his bretheren. For although he had hitherto handled more hardly and severelie with them: yet now he sheweth how he was truly affencted towards them; and that he had done all this with a good mind and intent. Thirdly, readiness 
3. readiness to forgive.  to forgive offences done unto him. For he doth not manifest himself to be any wise desirous, or a seeker of revenge; but for the great injuries and wrongs by them done against him, he bestoweth great favours and kindnesses upon them. And this is a virtue which we have all need to take special notice of, and to follow this good example: for the scripture commandeth us to be so far from avenging ourselves on our enemy, that if he 
Rom. 12: 19. 20.  hunger, we should feed him, if he thirst, give him drink, and in so doing we shall heap coals of fire upon his head. And if thus much to our enemies, then much more to our brethren, whom we are so often required to forgive in a day, as to seventy times seven. Yea unless we forgive men their trespasses, how can we have any assurance that God 
Math. 6: 14. 15.  hath forgiven us our trespasses. And natural reason itself teacheth us to do as we would be done unto. wherefore the Apostle earnestly exhorteth the servants of Christ to be 
Eph. 4: 32.  kind one to an other, tender hearted forgiving one an other even as God for Christ's sake hath forgiven them. Fourthly of 
4. meekness.  meekness, and modesty. He abuseth not the power, and dignity wherein he was now placed, neither arrogateth unto himself any thing, but willingly acknowledgeth his bretheren being shepherds, and confesseth himself the son of Jacob a shepherd. Fiftly of faith and 
5. Faith.  knowledge of the providence and favour of God, by whom he professeth and acknowledgeth himself to be brought to this high dignity, and giveth him thankes for it. And indeed it is to him alone that ●raise is to be given in such case, for ● promotion cometh neither from the east nor 
k Psa. 75: 6.  from the west nor from the south; but God is the judge, he putteth down one and setteth up an other. It is he that 
Psal. 113: 7. 8.  raiseth up the poor out of the dust, and lifteth the needy out of the dunghill that he may set him among princes &c. sixthly, honour 
6. Honour to parents and love to brethren.  and reverence to his 
Exod. 20: 12.  father, and respect to his bretheren; not leaving them in their necessity, but offereth to nourish them, and that freely and willingly: thinking,( yea and plainly acknowledging) that it was to this end 
Est. 4: 14.  that he was by the powerful providence of God brought to this great honour and dignity, that his father& family might be preserved alive from the famine. All these graces and virtues which the scripture doth declare to appear in this faithful servant of God, are not set down in vain, but are written for our 
Rom. 15: 4.  learning. And I wish they might be seriously minded and diligently followed by us: and then we shall have the comfortable experience that they are not mentioned in vain.  
In the whole chapter( that we may 
A general division If the chap?  come to some particular whereon to insist) we have these three general parts. First Joseph his manifestation of himself to his bretheren, comforting them notwithstanding the evil they had done unto him, and commanding them in hast to carry his father the tidings of his prosperity, and to bring him into egypt unto him; together with the tokens( which Joseph gave his brethren) of his love and natural affection towards them▪ to vers 16. Secondly, the report of this in Pharaoh's court, and howe acceptable it was to the King; together with the command of Pharaoh concerning Jacob and his family, or rather his confirmation of that which Joseph had before commanded concerning them. to vers 21. Thirdly, and lastly, Joseph's furnishing of his bretheren for the journey with change of apparel and other necessaries both for themselves and their father in great abundance; their return to their father with the tidings, and the amazement which Jacob was in at the first hearing of it, but at length( seing the plain and evident proofs and tokens of the truth thereof) the great joy wherewith he was taken, and resolution to go and see his son Joseph before his death. to the end of the chapter. In which example of Jacob we may see a fulfilling of that common proverb, Parting is a pain, but meeting is a joy again.  
In the first of these general parts, we 
The first general part divided.  may observe, first the manner how joseph made himself known unto his bretheren vers 1. 2. 3. 4. Secondly, the comfort& consolation which he giveth unto his bretheren, being astonished at his presence Vers 5. 6. 7. 8. from which my purpose is by God's direction and assistance to speak some what, and so conclude.  
In the consideration whereof, I cannot 
The second particular of the first general part, handled.  without admiration behold with what virtue, modesty humanity meekness, and godliness, joseph doth handle with his brethren. For first he doth not add affliction to the afflicted but seing them in great fear and astonishment( partly because they saw now( contrary to 
Vers 5. 6. 7. 8.  their expectation) joseph to be a prince, whom of late they thought either to be deceased and perished from off the earth, or to be a poor and mean bondslave or servant; and partly because of the guiltiness of their consciences for the sin which they had committed, being also ashamed▪ to look upon their brother, whom they had so cruelly entreated; and also because they feared( doubtless) least he would now at length avenge the injuries and reproaches which they had offered him,( in calling him a dreamer, despising his visions, and selling him to the Midianites, yea indeed hating of him) and would destroy them all according to their just demerits, he laboureth to uphold them, and comfort them, least they should be swallowed up of over much heaviness. Secondly, he doth not insult over them ( they being guilty and he innocent) with threatenings of revenge, as is the custom and practise of wicked and ungodly men, or with taunts and checks of rebuk, because of the greatness of his suffering at their hands, as the manner of some is that would seem righteous, when their brother hath sinned to lay strong and heavy loads and aggravations of sin upon him: but useth arguments to them to take away their fear, and freely manifesteth his pardoning of the injury done unto him, in effect, though not so largely as afterwards he doth, Cap. 50: 19. Thirdly, neither doth he rejector despise them( being poor and in distress, and he a man of great place and dignity) but calleth them to him vers 4. and acknowledgeth them to be his bretheren; and further acknowledgeth it to be the work of God to make him a father to Pharaoh, and Lord of the land of Egypt vers 1. and therefore is as much as if he had said, that it was not for him to be proud or lifted up in his place, seing the same God who had exalted him, could cast him d●wne again.  
So that the words of these four verses, offer to our consideration, first the words of comfort which joseph giveth to his bretheren. Vers. 5. Secondly, the argument which he useth to move them thereunto, taken from the work of God's providence, who had directed and over ruled their wicked purpose and practise to a good end, even the preservation of their lives, and posterity by a great deliverance: whereupon joseph doth insist at large, and in his reasoning doth no less than thrice affirm that God had brought him into Egypt and not they▪ The which in it's proper place we shal● consider of.  
From Ioseph's comfortable speaking to his bretheren in this their fear and astonishment, we may learn, first, this general 
1 Doctrine▪ In time of heaviness bretheren ought to comfort one an other.  note of instruction, namely; That it is the duty of Christian bretheren to comfort one an other in the time of affliction and sorrow. This is proved even by the practise of the three friends of Job, who when they heard of all the evil which was come upon him, they 
job 2: 11.  came every man from his own place &c. for they had made appointment together to come to mourn with him and to comfort him. Though afterwards they proved miserable comforters: yet their intent at first seemeth to be good; for man in misery 
job 6: 14▪  should be comforted of his neighbour. The prophet jeremy maketh this plain to us in that he himself breaking forth into that bitter lamentation of jerusalem, maketh it one of his first complaints concerning her, that among 
Lam. 1: 2.  all her lovers she hath none to comfort her, all her friends have dealt treacherously with her, they are become her enemies. It was the care of the Apostle Paul( because of the maniefold afflictions which accompany the gospel) in all his epistles to 
2 Cor. 13: 11.  comfort the churches. And therfore it was, that and sent Timotheus that faithful 
1 Thes. 3: 2.  brother and minister of the gospel of Christ, unto the church at Thessolonica even to establish them, and to comfort them concerning their faith.  
And there is good reason for it; for 
1 Reason.  first, they are members of one body, even that mystical body whereof Christ is the head. Now we know in the natural body, how ready the one member is to help and comfort the other; yea should▪ this mutual succour be withdrawn, according to the course of nature the destruction of the body must needs follow. Is it thus in the natural? much more should there be in the spiritual and 
1 Cor. 12: 25.  supernatural, a readiness and willingness in every necessity& affliction, each member to help and succour the other. Yea Christ Jesus our head taketh it as done to 
Math. 25: 40.  himself whatsoever comfort or help is administered to his distressed members▪ and though it be but a 
Math. 10: 42.  cup of could water if it be given to a disciple in the name of ● disciple( or because he belongs to Christ) it shall not be unrewarded.  
Secondly, we are liable and subject 
2 Reason.  ourselves to distress and sorrow, and in such cases( I know) there is none bu● would gladly receive comfort from others: therfore as we would that men 
Mat. 7: 12▪  should do to us, so must we do to others. And if we comfort not others in their distress, with what face can we expect consolation from others when we stand in need. Yea the Apostle Paul confesseth that it was one end wherefore he was comforted of the Lord 
2 Cor. 1: 4.  the father of mercies, in all his tribulation, that he might be able to comfort them which are in any trouble by the comfort wherewith he himself was comforted of God.  
Thirdly, God hath required ●t of us by 
3 Reason.  his lawe which saith 
Math. 22: 39.  thou shalt love thy neighbour as thyself; and comfort 
Isa. 40: 1.  ye, comfort ye my people, saith the Lord. Yea Christ hath commanded us to 
Mat. 5: 44.  love our enemies, and to do good to those that persecute us: much more then to our bretheren. And indeed it is the end wherefore we are so nearly united in one and the same fellowship of the gospel, that we may edify exhort, and comfort one another according to the ability which God hath given; that he in all things may have the glory.  
This serveth therfore to reprove first, 
1 use. Of reproof.  the great neglect which is even among God's people themselves of this brotherly fellowship, in comforting one another in time of distress. Wee may many times hear of the sickness, poverty, grief and affliction of our poor bretheren, or sisters; but there is little pains taken in visiting, them. If they be rich or such as we especially respect, then run and ride, go and come, early and late, for and unto them; but the poor in their adversity are too too much neglected. Wee visit them when we have leisure, or little else to do. I am sure, if my finger do ache or grieve me, or my to be sore, I am presently taking care to apply some help or comfort to it; and I think it is so with others: oh! that the like care could be shewed to the poor members of Christ, as is to the members of our natural body. But this is that which our blessed Saviour hath foretold, that 
Maoh. 24: 12.  because iniquity shall abound the love of many shall wax could: whereas pure ●f religion, and undefyled 
Iam. 1: 27.  before God, and the father, is this, to visit the fatherless and widows in their affliction, &c. For howe can it be said of us, or we be sure of ourselves, that we 
1 John 4: 20.  love God whom we have not seen, if we love not our brother whom we have seen, though never so mean and low in outward estate, and how can we be said to love him, whom we do not visit and comfort as much as we can in time of distress? for then is the time especially of manifesting our love according to that common saying, A friend in need is a friend indeed, or A sure friend is tried in a doubtful matter.  
Secondly, they come here also justly to be reproved that in stead of comfort in adversity, do administer discomfort and cause of heaviness unto the poor afflicted. If they hear of a brother or sister to have any thing befallen them, they bethink presently of some wrong and evil construction of the cause of their suffering;& if they come to visit them, either through ignorance they are unable to speak comfortably to them, or else by reason of a prejudicate opinion wherewith they are carried away( like Job's three friends) they increase the sorrow of the afflicted by their tantings and unjust or sensorious reproofs.  
But let those that fear the Lord be 
2 use. Of exhortation.  hence exhorted to put on bowels of 
Colos. 3: 12.  compassion, tender mercy, and loving kindness, to pity those that are in affliction; remembering that in all fears, distresses and distractions of our bretheren, we should have a fellow feeling with them, and be of like affections as if we ourselves were afflicted; according to the exhortation of the Apostle who saith 
Heb. 13: 3.  Remember them that are in bonds, as bound with them; and them that suffer adversity, as being yourselves also( as indeed we are) in the body. And if we be ourselves in the body with them, how can any member suffer, and we not be troubled? how can any be grieved, and we rejoice? Oh! that we could but call to mind that woe and destruction, which is denounced against 
Obad. v●rs 10: 11. 12.  Edom because sh● looked on the day of her brother, in th● day that he became a stranger, and rejoiced over the children of Judah in the da● of their destruction, and looked on thei● affliction in the day of their calamity &c▪ Such is the portion of God's people man● times from the Almighty( as it was of D●vid) that they look for some 
Psal. 69: 20.  to pity b● there are none; and for comforters but th● find none. But let us take heed how we withdraw( in the time of need) from succouring the poor oppressed least we be found like the deceit full waters, which in the 
job 6: 16.  winter are black with ice, and wherein the snow is hide; but when the heat cometh they are dried up and afford no refreshment to the wearied traveller. And that we may be encouraged hereunto let us have in our thoughts that comfortable speech of the prophet David, saying, 
Psal. 41: 1. 2. &c.  Blessed is he that considereth( or prudently judgeth of) the poor afflicted; the Lord will deliver him in the time of trouble. The Lord will preserve him, and keep him alive, and he shalbe blessed upon earth; and thou wilt not deliver him to the will of his enemies. The Lord will strengthen him upon the bed of languishing; thou wilt make all his bed in his sickness. Whereas( on the other hand) those that neglect the poor members of Christ in their adversity, shall hear that doleful sentence at the last day pronounced against them by our Lord Christ the judge of quick and dead, saying 
Math. 25: 41.  go ye cursed into everlasting fire prepared for the devil, and his Angels: for I was an hungry and ye gave m no meat, thirsty and ye gave me no drink, naked and ye clothed me not sick and in prison and ye visited me not; in as much as they have not done it to his members in their necessity. For certainly saith the Apostle James, 
jaw. 2: 13.  he shall have judgement without mercy, that hath shewed no mercy.  
Furthermore, in that joseph doth not here avenge the wrong done unto him by his bretheren, but speaketh kindly affectioned towards them; we also learn; That it is the duty of God's children, not 
2 Doctrine. God's children may not avenge themselves.  to avenge any wrong done unto them by their bretheren( or others) but rather to do them good for the same. Thus did our Saviour Christ, who was innocent and harmless, yet persecured and tormented by the Iewes, and at length by their malice and envy brought unto death; notwithstanding all which he prayeth for them, and that in the midst of his torments; saying; 
Luke 23: 34.  father, forgive them; for they know not what they do. The like did that faithful servant of Christ and martyr Stephen, when his enemies were stoning of him, he kneeled down, and cried with a loud voice saying, 
Acts. 7: 60.  Lor● lay not this sin to their charge. This was that wherein the Kingly prophet rejoiced himself, in the time of danger and trouble, that he was so far from rewarding evil to him that was at peace with him( as his enemies did to him) that he 
Psal. 7: 4.  had delivered him who without cause was his enemy. Thus did Moses and Aaron behave themselves toward the King of Egypt; notwithstanding Pharaoh dealt so cruelly with them,& did even mock with the plagues of God; yet Moses prayed for him upon his request. So did the same servant of God Moses unto miriae his sister when she had spoken comtemptuously against him; he seemeth not to seek the least recompense but meekly beareth it, and when the Lord gave testimony on his part by plaguing her, he earnestly beseecheth the Lord to 
Nomb. 12: 1. 2. 3. 13.  heal her. Job also that pattern of patience though his three friends had so reproachfully handled him in the time of his adversity, judging him thereby no other but an ungodly man, and a wicked oppressor: yet when his prosperity came again and God had justified his cause against them, 
job 42: 9. 10.  he offered their sacrifice to the Lord for their trespass and prayed for them. And it is that which the blessed Apostle in plain terms exhorteth unto saying, 
Rom. 12: 21.  Be not overcome of evil, but overcome evil with good.  
Should we not do so; but( on the 
1 Reason.  other hand) seek revenge of injuries and wrong done unto us; then we should assume to ourselves the place of God: for vengeance belongeth unto him, and he hath said he will repay it. Psal. 94: 1. Heb. 10: 30. Therfore, for us to seek to repay it, were to step a stair too high; yea( if I may so speak) to take the office out of God's hand, as if he were either not able, or else not worthy to avenge our quarrel.  
Secondly, by doing good for evil, 
2 Reason.  we show ourselves to be children of our heavenly father, who 
Mat. 5: 45.  maketh his sun to rise on the evil, and on the good; and sendeth rain on the just, and on the unjust. But mark what our Saviour Christ saith; If ye 
Luke. 6: 32. 33. 34. 35.  love them which love you, wha● thank have ye? for sinners also love thos● that love them. And if ye do good to the● which do good to you, what thank have ye● for sinners also do even the same. And i● ye lend to them of whom ye hope to receive▪ what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good and lend, hoping for no thing again; and your reward shalbe great, and ye shal be the children of the highest: for he is kind unto the unthankful, and to the evil.  
Thirdly, otherwise we can not say truly 
3 Reason.  that we forgive them from our heart, if we do not also forbear all desire of revenge; yea if we do not do good to them, if it lieth in our power. As a man can not be said truly to eschew or avoid the evil, unless he do the contrary good: So a man can not truly be said to forgive the trespass done to him, if he do not seek the good of him that hath wronged him so well after, as before he did him the injury.  
This may serve in the first place to reprove 
1 use. Of reproof.  and condemn all secret revenge whatsoever; as namely, when a man, though he seemeth to be satisfied by his brother for the wrong or offence done him, and hath with his mouth pronounced him pardonned, yea, and given him his hand on it: yet( such is the hypocrisy and falseness of many mens hearts) it sticketh still in his stomach; and he seeketh by all secret and close ways and means that may be, to sit on his skirts, or to fit him a penny worth, as we use to say in our common speech; and so by some indirect course or other to do him harm. This is a corruption or fault which is often in too many, and hard it is to be driven out; so difficult is it to flesh and blood to have a good estimation of, or to wish well from the heart to one that hath formerly offended us, though for shane we could not but make a show of forgiveness and contentedness, when the offending party manifested repentance and sorrow for his sin. But God Almighty dealeth otherwise with us; for though we have never so grievously or heinously rebelled against his lawe, and offended his sacred majesty: yet if we come with true contrition of heart, and confess our sin to him, he forgiveth us our transgression, and accepteth us in Christ as much into his favour as if we had never sinned, and ceaseth not to do us good continually, if we provoke him not again. And thus must w● also labour to behave ourselves towards others and to take heed that we do no● approve of such an infectious companion, or nurse such a biting, yea( I may say) devouring serpent, as envy: for 
job 5▪ 2.  envy slayeth the ydiot, and wrath killeth the foolish man, saith the scripture. And wheresoever this sin beareth sway, there it is plain the devil reigneth who is in scripture called 
{αβγδ} Mat. 13: 28.  the envious man. And if secret, then much more open and professed revenge cometh plainly here to be touched by way of reprehension: when men have no sooner an offence done unto them, but straitwaies their wits are at work, what they shall do to avenge their wrong. Such are those whom the Apostle reproveth, who go to 
1 Cor. 6: 6.  lawe with their brethren, and that before unbeleeuers rather than pass by a wrong. This is( as is also the other secretly) an apparent giving place to the devil, which ought not to be; but we should rather( as the same Apostle sheweth) be willing to 
1 Cor. 6: 7.  take wrong and suffer ourselves to be defrauded; and consider with ourselves whither we have not at some time or other done wrong to others, and now ●t pleaseth God to suffer the like to full upon our own pates; and so make a good and holy use of it as David did of 
2 Sam. 16: 5.  Shimei's cursing him. To which purpose suiteth well the counsel of the preacher saying, 
Eccles. 7: 21. 22.  Take no heed unto all words that are spoken, lest thou hear they servant curse thee. For often times also thine own heart knoweth that thou thyself likewise hast cursed others. If we could or would do but this, I doubt not but we might many times find a remedy against avenging ourselves, and we should be called also thereby to the consideration of our own ways, and amendment of life.  
In the next place, let it serve to exhort 
2 use. Of exhoriation.  us to be pitiful and tender hearted towards our brethren, and consider after this sort; hath my brother done wrong? it is indeed his fault, and this is all our corruption and weakness, and I myself am prove to the like infirmity, I know not how soon I may be tempted to the like sin. And having thus considered, pity him, lovingly admonish him, pray for him, and in praying for him remember thyself also, that thou majest be kept from the like evil. Consider what the scripture saith, 
Acts. 20: 35.  it is a more blessed thing to give than to receive: So it is far better to suffer wrong, than to do any, or to seek vengeance. What greater wrong could be offered to a person, than to conspire against his life, and to make him away, as the sons of Jacob did to Joseph? yet behold Joseph's compassion is such towards them, that he doth not seek revenge, but rather administereth comfort to them. And this bringeth me upon the consideration of the words of his comfort, which are as followeth. Grieve 
Vers 5:  not, neither be angry with yourselfs that you sold me hither.  
The which words may seem to have their interpretation a part, for the original text saith in the latter part of the sentence, 
Heb. veal jichar begneine●kem.  neither let anger( or displeasure) be in your ejes, which the greek rendereth, let it not seem hard unto you: as if Joseph did exhort them in the former part, not to he sorry and troubled over much every man of them in himself for that they had done; and in the latter part that they should not be angry one at an other, as one that was more unwilling, or more sparing or backward in the thing, accusing him that was more forward for the same, and so falling out( as it were) into anger about it; for anger that appeareth in the 
Gen. 4: 5.  face is commonly exercised towards others. For we see by common experience that anger conceived or boiling against a mans self is commonly more depressed, than to show itself so openly, because men have by nature a greater love to themselves: but when a man is suddenly moved by an other, his blood will rise against him. To which purpose( me thinks) tendeth that exhortation of Joseph to his brethren, saying See that ye fall not out by the way. Yet I find Charah 
Heb. Charah. ( whence cometh Char in the text( translated anger) to be indefinitely used for any burning or inflammation either with anger or grief( sometime other affections) occasioned by a mans self or some other; Wherefore though this I conceive may be noted in the interpretation of this text because of the Heb▪ phrase: yet I desire none te receive more for truth than what they have good reason alleged for it.  
So then the words lie thus, Grieve not, or be not ye grieved, or else be not affencted or overtaken with grief or anger or such like passions of the mind that &c. as if he had said, let it not so sorely trouble ●ou and grieve you, and be not so much ●iscontented, neither cast down your ●ountenances, or afflict your heartes, be●aus you have done this thing. Where● we must take heed that we do not un●erstand, that Joseph doth absolutely or ●holie forbid them to grieve for the sin ●hich they had committed against him for that would not have been a good ●eech, seing every offence or injury ●nto man is a sin against God, and ther●re to be sorrowed for after a godly ●rt) but Joseph having seen already how ●uch they were smitten in their conscien●es, 
Gen. 44: 16. With Cap. 42: 21.  and troubled for the same( as ap●eareth by their many times confessing of and same in effect) and now also percea●ing that they were strucken with fear,& ●mazement, for the same, he laboureth to ●mfort them by dehorting thē from too ●uch grieving, fearing least they should and swallowed up of over much heaviness, ●t consider rather the providence of ●od in bringing him thither for their pre●rvation. He would( as a learned man 
Aynsw. in locum.  ●serveth) have them moderate the sor●we for their sin with consideration of God's providence which turned it unto good. So that from this carriage of Joseph to his bretheren, this note ariseth for 
3 Doctrine when men are in some good measure humbled by bestow for sin; their bestow ought by others to be mitigated.  our instruction: That when we see men in some good measure already humbled, and terrified for their sin, we must take heed that we do not increase their sorrow and grief; but rather labour to comfort them, and so to mitigate it. It is the portion which the Lord gave unto Jerusalem, that after she had received the chastisement of her iniquity, she should be 
Isae. 40: 1.  comforted. And it is noted of ou● Lord and head Christ Jesus to whom w● ought to comform, that he 
Isa. 42: 3.  breaketh not ● bruised reed neither doth he quench th● smoking flax. For first, it is not th● 
1 Reason.  quantity of sorrow and grief whic● God regardeth( though indeed great si● require great sorrow and humiliation) bu● the sincerity and truth of the same. If ● be godly l sorrow, such as bringeth repentance 
2 Cor. 7: 10.  never to be repented of( though it b● but one tear though it be but one sigh, ● it be from the bottom of the soul, wi● a wounded and broken heart, with a tr● sense of sin) this is such a 
Psal. 51: 17.  sacrifice as h● will no way refuse.  
Secondly, we shall find that the Lord 
2 Reason.  doth pronounce pardon even upon the first acknowledgement of sin. As we may see in that pregnant example of David who( though he had committed those great sins, adultery and murder, yet) no sooner did he aclowledge his fault, saying, 
2 Sam. 12: 13.  I have sinned against the Lord; but the prophet made answer to him, saying, and the Lord hath put away thy sin thou shalt not die.  
So also may be instanced of the thief upon the cross who( doubtless) was a great malefactor; yet acknowledging the innocency of Christ, and his own guiltiness,& begging favour& mercy at his hand saying, 
Luke 23: 43.  Lord remember me when thou comest into thy kingdom; heard straitwaie this comfortable answer from his sweet Saviour, This day shalt thou be with me in paradise. Yea God hath promised, that at what time soever a sinner ●loth repent from the bottom of his ●eart, he will blot out all his transgres●ions and his iniquities he will remember ●o more. now should we tithe repentance, and exact this and that quantity of ●orrowe( as the papists do proportion their penance to so many pater nosters, so many strokes on the breast, crosses, and masses, to so many precessions to this or that holy place bare foot &c.) Wee should exact more than God himself, and therein show as if we would be more wise than God, or more just than our maker, which is high presumption in us. But if we will be the children of our heavenly father and like unto him, we must 
Luke 6: 31.  be merciful as he his merciful.  
Thirdly, over much or immoderate 
3 Reason.  sorrow is a great means to bring men to desperation, which we should labour as much as may be to prevent, being mindful of the counsel of the blessed apostles to the church at Corinth concerning the incestuous person, who had been a great offender, yet the Apostle saith of him, 
2 Cor. 2: 6. 7. 8.  sufficient to such a man is this punishment which is inflicted of many; So that contrary wise ye ought rather to forgive him, a● comfort him, least perhaps such a one shou● be swallowed up with over much sorrow● wherefore I beseech you that you would co●firme your love towards him.  
The consideration whereof can not b● 
1 use.  serve to condemn the extreme rigo● and foolish zeal of some men; who because they would be thought holy men, and just in their lives, when an other man hath sinned and his sin be shewed unto him by any means, though he be strucken with fear and astonishment, yea do in plain terms aclowledge his sin; yet because he doth it not in these or these terms, because he doth not come to this or that circumstance which they aim at, or especially mind; therfore his repentance ●s not allowed of, they will have none of ●t. It is good that such zealots weigh ●ell what the Psalmist saith, 
Psa. 130: 3.  If thou ●ord be extreme to mark what is done miss, who shalbe able to abide it? If the ●ord enter into 
Psa. 143: 2.  judgement no flesh li●ing can be levied in his sight.  
Such men as are thus bestraitened in ●eir bowels of compassion, do not surely ●nsider how many sins the Lord passeth ● in them which they never had so much ●once the sight of, or ever made one ●ord of confession of; nay( may I not go ●ther?) many sins which they have ●rough their ignorance) stood to main●ne as holy and good actions; and yet ●y will be thus exacting upon their bretheren. Such men as these( whoso ever or where so ever they be) I shall say no more to or of them at the present, but earnestly beseech thē well to take notice of that example of the servant to whom 
Mnth. 18. Chap. vers 28. to she end.  his master forgave ten thousand talents but he would not forbear his fellow servant an hundred pence, but cast him into prison till he should pay him all the debt and let them take heed the like be no● their portion as was his: for he 
Iam. 2: 13.  shall ha● Iudgment( saith the Apostle) with●● mercy that hath shewed no mercy, a● mercy rejoiceth against judgement. A● 
2 use.  for our own parts, I desire that t● example of Joseph, and the doctri● thence deduced, may take so much imp●sion in us, that we may show our rea●nesse to receive penitent sinners, and sh● mercy to them as God sheweth mercy▪ us; and be so far from adding to ● grief and sorrow of the afflicted, as ● we do rather labour to comfort them ● ease their affliction and mitigate t● grief. Let us not be 
job 16: 2.  miserable ● forters like the friends of Job; no● those of whom the prophet David ● plaineth 
Psa. 69: 26.  that persecute him whom Lord hath smitten, and talk to their grief whom he hath wounded: but let us be like the good samaritan, ready with 
Luke 10: 33. 34.  oil& wine to comfort and refresh wounded Spirits, knowing that wee ourselves may also be tempted.  
For God sent me before you to preserve life, or for preservation of life, or for life, or for vivification, which is some what nearer the Heb. text, understanding the rest. This is the reason or argument which Joseph useth to persuade his ●rethren to be comforted in this their ●erplexity. Wherein he adviseth them ●ot so much to stand looking upon their ●wne baseness and corruption, as to be●old the over ruling hand of God who ●ath( out of their evil purpose& devices) ●rought so much good to their brother, ●hem selves, and their aged father; yea ●heir whole family.  
In these words is contained the somme ●nd substance of all that followeth in and three subsequent verses, they being ●ut as it were an exposition( or laying ●ut more largely) of this reason in the ●verall branches thereof; and out of ●hich there may seem to arise some objections worthy the clearing, before we proceed further; as namely first, how Joseph could say or whence he knew that God sent him before them into egypt to preserve their lives, seing he could not be ignorant of this, that it was by the malice and wickedness of his brethren that he was sent away as a slave being sold to the Midianites? For answer hereunto many things might be alleged, as first, by the light of nature, the sparks whereof concerning God and his providence remain in the minds of men after the fall; and in some are more clearly perceived than in others, as we may observe by the writings of many heathenish Philosophers and poets even to this day, who by the light of nature alone aclowledge many excellent things concerning the providence of God. Secondly, by the doctrine of the church of God or the common faith and godliness: for Joseph was well instructed in the faith and religion of God'● people in his fathers family. And therein we know( and can not otherwise conceive but) that the knowledge of God ● and his providence in creating and governing the world and all actions an● things in the same to the glory of his name, and salvation of his elect, was a special point wherein they must of necessity be informed. By this faith and knowledge it might come to pass( as it doth to us at this day in the like case) that joseph knew that he was sent of God into Egypt, that his brethren and the Midianites were the instruments of God in this work; but the evil which his bretheren both thought and intended, yea and did( as much as in them was) commit, that God by his divine wisdom and goodness turned both to his and their good. This faith and knowledge is the first rise or step of godliness and comfort, but the ignorance of this doctrine is the high way to error profaneness and desperation. In this knowledge it was that job saith concerning his goods and substance taken away by the devil and those thievish Sabeans and Chaldeans, 
job. 1.  The Lord giveth and the Lord taketh &c. By the same the Apostles and brethren aclowledge that 
Acts. 4: 27. 2●.  Herod and Pontius Pilate with the gentiles and the people of Israel did against Iesus none other but what God's hand and his counsel determined before to be done. And in an other place, that he was delivered 
Acts. 2: 23.  by the determinate counsel and foreknowledge of God. It might be further conceived that he might know it by the revelation of the Spirit, as well as the yeares of famine, and the time how long they should continue. But it may be more apparently and probably alleged for answer, that he perceived and knew it by the event and issue of the matter itself, which did plainly declare thus much. For he knew well enough that the intent of his brethren was nought else but mischief and evil to him, and not the least desire of preferment, but rather subjection and enslaving of joseph: and now he saw that it was other wise come to pass, his dreams were in part fulfilled, it was better befallen him than they intended, he had already given them come for their supply, and now was able to entertain his bretheren like a prince; to whom should he then ascribe this but to the Lord? By faith we believe the providence of God that it shalbe in and ove● all things to order and dispose them a● he pleaseth; but when, and where, and i● what manner wee know not until th● thing be brought about, then we see an absolute performance of the thing before us. For 
Heb. 11: 1.  faith is the evidence of things not seen. but when we have that which with confidence we hoped for, then we believe that particular to come no longer, for we have it in performance; therfore now we conclude that it is so and so come to pass by the providence of God. Thus joseph here concludeth by the event of this plot against him, that God had sent him into Egypt. And thus we may safely and without danger conclude upon the like perilous cases, when we see that they turn to our good, that it is the Lord that hath sent this or that means unto us whereby we attain thereunto through God's over ruling of it. And thus much in effectour Saviour teacheth Joh. 16: 4. and 13: 7. An other objection ariseth hence, to wit, whither joseph( saying that God sent him hither,& afterwards vers 8. not you but God &c.) doth nor seem to make God the author of the sin committed by his brethren? To which I answer, No, in no wise; for his brethren intended no thing less than the sending of him into Egypt to preserve their lives: and therfore when they sold him they did not say, come let us sand him into Egypt by the Midianitish merchants, that he may there provide for us in time of dearth; 
Gen. 37: 27  but comelet us sell him to the Ismaelites, not caring what they did with him whither carry him into Egypt& sell him there, or keep him to themselues as a bond slave and servant; all was one to them so they were freed of him, and might hear no more of his dreams, nor have him any longer eye sore to them. This was the wicked work of his brethren, but the bringing of him into Egypt& there preferring him to this great dignity, that was the work of God himself, as joseph here truly confesseth. To the bringing to pass whereof God doth no less justly and holylie make use of the wickedness of Ioseph's brethren, and the Midianites, than he did the wickedness of the thieves and Satan in trying job, and of Iudas and the people to redeem mankind by the death of his son. In this joseph teacheth us how in the like events we should judge and discern between the work of God and the sin of men. The bretheren sin; 1: because they do a thing absolutely unlawful. 2. they did it with wicked affections, and to an evil end; to wit, in hatred to, and for the casting away of their brother. But God doth that which is most holy; first by a secret motion he moveth the Midianites to bring him into Egypt,& not else where. 2. he did it for a good end, namely to preserve life. But God neither intended, nor approved the sin in their action; but suffered it to go along with his must just and gracious work, that of his admirable wisdom and goodness he might( as it were) bring light out of darkness.  
Further it may be objected, whither this speech of joseph doth not seem to absolve his bretheren of sin, and make them guiltless, seing it was the will and work of God to bring joseph into Egypt? I answer, No: for there are two things necessary required of those that do that which God willeth,& to make themselves free of condemnation of guiltiness, without which they can no wise be excused before God or men. First that the action be commanded of God, and do agree with his revealed will, which is the only rule of righteousness for us, whereby we are to know what to do, and what to leave undone. Secondly, that it be done in faith, and with a desire of obedience to God's will certainly made known to us. But neither of these can be said to be here in this act: for the lawe of God is so far from commanding the selling of a brother for a bond servant, that it wholly forbiddet it, and that not only in one but several commandements. Neither did they do it with desire to please God, but to fulfil their malice hatred and evil wills against their harmless and innocent brother. Therefore in either respects they grievously sinned.  
In that Joseph here( having been by the malice of his brethren sold to the Midianites and by them brought into Egypt, and there through the malice and evil affection of his mistress imprisoned and kept in great bondage and affliction: and being now at length raised to dignity there) acknowledgeth it to be the work 
4 Doctrine. God's providence in all estates of men ought by them to be especially minded and acknowledged.  of God that brought him thither; we may gather hence to ourselves this lesson. That in every estate and condition which doth befall us in this life, whither prosperity or adversity, we must not principally respect the instruments by which the same is wrought or brought to pass: but look upon the providence of God who disposeth all things according to his purpose and will. Thus doth David behave himself in the case of Shimei, when he cursed him; he looked not so much upon the sin of Shimei, as upon the Lord without whose providence and permission he could not have done it. 
2 Sam. 16: 10.  because( saith he) the Lord hath said unto him, curse David; who shall then say wherefore hast thou done it? Thus the Lord himself testifieth concerning the affliction of his people by the Assyrians, that it was not they principally, but the Lord( by them) that afflicted Israel. 
Isa. 10: 5. 6.  O Assyrian, the rod of mine anger and the staff in their hand is mine indignation. I will sand him against an hypocritical nation, and against the people of my wrath will I give him a charge, &c. how be it the Assyrian meant no such thing as to be God's instrument to correct, but his own servant to spoil and ruinated the people of God, to enrich himself. The like whereof we may see in respect of adversity in many other places. And as for prosperity, this is noe wise doubted amongst the people of God; they have always acknowledged the hand and providence of God towards them. 
Psa. 31: 15.  My times are in thine hand, saith David in one psalm. And in another, 
Psa. 16: 5.  The Lord is the portion of mine inheritance, and of my cup, thou maintainest my lot. The which Solomon also plainly teacheth, saying, 
Prov. 16: 33.  The lot is cast into the lap: but the whole disposing thereof is of the Lord. And the prophet Daniel testifieth, that 
Dan. 2: 21.  he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding. The which Abrahams servant also acknowledgeth in the good success he had in 
Gen. 24: 27.  seeking a wife for his masters son.  
There is also good reason for it, for 
1 Reas●n.  first, he is the Creator maker and preserver of all things both in heaven and earth; and as the Apostle saith, 
Rom. 11: 36.  of him by him and for him are all things, 
Col. 1: 6.  and in him all things consist. In him it is that we live move and have our being, Acts. 17: 28. There is no creature visible or invisible Angel or Spirit, that can do any thing without him, as saith the prophet, 
Lam. 3: 37.  who is he that saith and it cometh to pass, when the Lord commandeth it not? It is he that sendeth affliction, it is he also that giveth prosperity; for he testifieth of himself saying, 
Isa. 45: 7.  I form the light, and I create darkness: I make peace, and create evil: I the Lord do all these things. Good reason therfore that whatsoever doth befall us; we look unto the hand of God, and aclowledge it therein.  
Secondly, God's eye is over every 
2 Reason.  thing in the earth, and 
2 Cron. 16: 9.  it runneth to and fro throughout the whole world &c. 
job 28: 24. With job 34: 21.  He looketh to the ends of the earth, and seeth under the whole heavens: to make the weight for the winds, and he weigheth the waters by measure: and we know that he is of power sufficient to hinder any thing from coming to pass if he pleaseth( the very Divels themselves can not rage or raise any stir without his permission) therfore we can not but conclude that whatsoever cometh to pass is by his providence, which ought therfore principally to be respected. Furthermore, 
3 Reason.  our Saviour Christ himself teacheth us, that 
Mat. 10: 30.  the very hairs of our head are all numbered as it were in the book of God, and not one of them shall perish without him; it must needs follow then, that no thing can befall us without his providence. Therfore not so much regard the means and instruments whereby it cometh to pass as he that over ruleth and disposeth all things. Fourthly, our 
4 Reason.  God is one only; wherefore it agreeth to his divine nature that all things in heaven and earth should be at his disposing, either to suffer or hinder to do or not to do. For should it not be thus, the order 
5 Reason.  of all things would soon be overthrowen: for Satan is so full of malice against mankind, and our corrupt nature is so perverse and wicked; that were it not restrained and kept under by the providence and power of God, all thinge● would go amiss and soon come to decay. But because God Almighty hath set a decree beyond which no thing shal● pass, and he doth work continually i● the effecting of what he hath purposed therfore it cometh to pass that a● things are governed, and guided so, a● that thereby cometh glory to his own holy name, and salvation to his elect.  
This point serveth to condemn the 
1 use.  general foolishness and ignorance of the world that set before their eyes a wrong cause in the good or evil that befalleth them. Some say, if it be evil, it was their mishap, and what an unlucky thing was this? yea some people are so profane that when any thing befalleth them cross& contrary to their expectation, they will curse all ill luck and bad fortune: and on the other hand, if things go well, then it was by chance and they had good fortune &c. And thus the fools boult is soon shot, they speak like blind men of that whereof if they be asked what it is, or who made this fortune, of what substance, shape, fashion, or condition it is, they can not give an answer, or show any reason for what they speak. Thus they behave themselves like mere Atheists as if they thought in their harts( as their conversation doth too plainly testify) that there were not a God that judgeth the Earth.  
Others there are that receiving good things, they look upon the instrument by which it cometh to them, but not upon the effitient or prime mover; as do the heathenish Idolaters who worship the sun because of the heat and benefit they receive by it, and the glorious beauty of it, and so the moon and the stars &c.( Yea every thing that they receive they have some Idol or other which they worship from whom they think it cometh, as their gods of wine, war, love &c.) not to speak of the mean and dead creatures which some worship as garlic, onions, &c. Yea and many others that make a show of having the knowledge of the only true God, who do not look unto his hand in disposing of their affairs, but look unto their own labours, ascribing the praise 
Hab. 1: 16.  unto their nets and sacrificing to their yarn, thinking that 
Deut. 8: 17.  their own hands have gotten them their substance. It is true indeed, that it is the diligent hand that maketh rich, Prov. 10: 4. but not without the blessing of God, it is he that addeth no sorrow with it. Vers 22. Others there are that when they are persecuted, afflicted, imprisoned, or any wise troubled with enemies, plague, famine &c. They look upon the outward cause, as the malice of their adversaries, this or that infection, o● this bad year of corn, and such and such extortioners and regrators who have kept it up in their barns, whereby it is thus come to pass: and therfore they seek their remedy against them, as by fighting against their enemy, avoiding infection by leaving the place of their habitation in time of pestilence, providing for themselves in time of plenty &c. but they look not so much to the hand of God who maketh use of these evil instruments to punish and afflict them;& do not call to mind their sins which are always the meritorious cause of affliction& adversity, and so seek in the first place to God, and then use the means to remove the secondary cause of such evils.  
But for our parts we learn hence 
2 use.  this instruction or exhortation, ever in all estates to look unto the hand of God the Lord of heaven and earth, who ruleth the ●aging of the seas that the waves thereof ●re still, that holdeth the winds in his ●ist, and ruleth 
job 9: 9.  Arctarus and Orion and Plejades and the climates of the south, who ● giveth fruitful seasons, and filleth our 
y Acts. 14: 17.  ●earts with food and gladness, who also ●maketh the fruitful land to become barren 
z Psal. 107: 34.  for the sins of the people that are therein. Are we in posperity, and good estate? have we that which we would have? let us thē consider that it is the hand of the Lord that hath done this. It is he hat 
Math. 6: 26. 28.  clotheth the lilies& feedeth the ravens: it is he that filleth every living thing with plenteousness. wherefore let us in such cases be thankful to God, and offer him the first fruits of our increase, psalms& songs of praise for his many fold mercies to us, Deut. 8: 18. Are we in affliction, persecution, war famine, pestilence &c. whatsoever it be? let us not be like the dog that flies at the ston and neglecteh him that throweth it, but consider that there is 
Amos 3: 6.  n● evil in the city and the Lord hath not don● it: and therefore in our affliction let us seek unto him for aid and assistance who only saveth his servants and delivereth them when they cry unto him. Consider further that there is no evil befalleth us, but our 
Lam. 3: 39.  sins have deserved it and much more if the Lord should call al● our sins to remembrance. This wil● keep us from murmuring and complaining against God, as if he were unjust in hi● administrations. Consider also, that i● is the Lord who sendeth the affliction and he is our heavenly father, and afflicteth& chastiseth us because he 
Pro. 3: 12.  loveth us, and he doth it for our good, that being chastened here, we may not be condemned hereafter. Therfore let us with patience bear it knowing that there is 
1 Cor. 10: 13.  no temptation overtaketh us but such as is common to men, and he is faithful, who will not fuffer us to be tempted above that we are able, and will to every temptation give an happy issue. And thus in prosperity being thankful, and in adversity being patient, we shall make a good and holy use of every estate in which we are, and so glorify our heavenly father whose providence and care doth over-rule rnd govern all things, and in the end we shall have the comfort of it in our souls when having past over a few dayes( or short time) of affliction here with patience, we shall hereafter be made partakers of eternal prosperity and happiness.  
THE END.   

IVDAH'S BLESSING Fore  told by Jacob his father On His death bed  
An exposition of the 8. 9. 10. 11. and 12. Verses of the 49. Chap. of Genesis especially of vers 10. publicly performed on the Lord's day 27. mo Octobris. 1641.  
Gen. 49.  
IT is written, Jsa. 38: 1. that King Hezekiah was sick unto death, and Isaiah the prophet the son of Amoz came unto him and said unto him, Thus saith the Lord, set thin● house in order: for thou shalt die and not live. And here we have godly Jacob▪ though he had no prophet sent unto him, yet knowing himself by the Spirit of prophesy, that his death approached, and having the messenger of death( sickness) sent unto him to prepare and bring him thereunto; he doth before his departure( by the instruction of the Spirit of God) set his house in order; and that not only in respect of temporal, but also of spiritual things. For in this chapter is recorded the last speech of this holy patriarch to his sons not long before his death. And it consisteth of two partes. First, prophesy. Secondly, precept. In his prophetical speech or oration he doth declare unto them, that which should befall them in the last dayes. In the precept he giveth them command concerning his burial.  
many things he doth by the Spirit of prophesy foretell unto them, which have been performed in the ages following, and long after his departure, and they are both good and evil; but especially of the future division of the land of Canaan amongst their families; and of the kingdom of the tribe of Judah, and of the Messiah which was to come of the same stock. The which prophesy he shutteth up with a general blessing. So that it may be called the blessing of Jacob, pronounced to his sons( though it be not without some curses unto some of them) because of what Moses saith of it Vers 28. Or it may be called the last will and Testament of Jacob, because he doth herein( as the servant and minister of God) distribute, or pronounce unto his sons, their several partes and portions in the blessings of God, both spiritual and temporal: even as a natural father doth his goods unto his children; for that is no more in the power of natural parents, than was this which Jacob did, in his; for they are but stewards of God, and his ministers in the distributing of the one and the other. For it is God that is the prime and effitient giver of them, and without him no blessing temporal or spiritual can be conferred upon any.  
In the chapter we have these general partes. 1. The blessing or Testament of Jacob to his sons to Vers 29. 2. His command concerning his burial, to Vers 33. 3ly his death. vers last.  
In the first of which general parts, we may observe many particulars, as namely. 1. The preparation which Jacob maketh to pronounce this prophesy Vers 1. 2. which hath respect to all his sons in general. 1. He calleth them unto him, saying, gather yourselves together, &c. Vers 1. 2. being come he exhorteth them( 1) again to a joint assembling and gathering together about him, that so they might all be the better partakers of what he should speak, being now a sick man lying in his bed Vers 2. Then( 2) to audience and attention with diligence, they being his last words that he had to speak unto them; that so they might not be frustrate of the comfort or instruction, which they should receive thereby: adding thereunto a reason to move them to attention, taken partly from themselves, they were his sons, thereby bound to obey him in this; and partly from himself, in respect of his name, he was Jacob the son of Isaac, the son of Abraham, to whom the promises were made, and also Israell, a name given him of God, because he had wrestled with God and prevailed, and was the prophet of the Lord, to whom the Lord by his Spirit revealed things to come;& partly in respect of his place, he was their father, and therfore with reverence and due attention to be harkened unto by them his sons, especially now in his last words. Secondly, his prophesy of his twelve sons in particular; as namely( 1) Reuben Vers 3. 4.( 2) Simeon and Levi Vers 5. 6. 7.( 3) Judah. to vers 13. and so forth of the rest. now because it is my purpose( by God's grace) to speak somewhat in particular of Judah's prediction, I shall therfore forbear to speak further of the general, but make a stay here on this particular.  
Wherein we may note. 1. The person whom this prophesy concerneth; namely judah, to whom Jacob doth seem to ascribe( as it were with a cheerful Spirit) more honour and dignity, tha● unto any other of his sons; and therefore he prefereth him before them all i● saying, his bretheren shall praise him 
Vers 8.  Which seemeth to be the blessing in general which Jacob putteth upon him the which he doth afterwards more pa●ticulerly enlarge▪ And it is an allussio● unto his 
judah or Iehudah, in greek, Iudas; by interpretation, a Confessor, or the son of confession, or of praise. Of him all the sons of ●ac are called Iewes Est. 3: 6. Mat. 27: 37. and he is a true Iew, vib● praise is of God. Rom. 2: 29. Aynsw. in Gen. 29: 35.  name, and me thinks in m mind I could as it were behold aged I●cob now with joy lifting up his voice, and speaking much after this manner. O judah, thou art truly called judah, thy condition is even answerable to thy name; for whereas thy mother did name thee judah( Gen. 29: 35.) from the thankes or praise which she gave unto God at thy birth: So thou thyself dost resemble thy name, for thou art praise worthy, yea thy bretheren shall praise thee; that is, they shall give to thee the praise and commendation of singular virtue, dignity, and power, and shall aclowledge thee of great renown amongst them in respect of the government. 1 Cron. 5. 2. Hos. 11: 12. If we look upon judah himself, and his life, we shall see that he was stained; for before we red in the history of him, 
Gen. 37: 26. and 38: 15. With. 44: 16.  that he conspired in the selling of joseph to the Ishmeelites and that he defiled Tamar his daughter in lawe, but now he had repented, and by his virtuous and grave carriage, had again won his fathers love and respect, and not only so, but 
The author intendeth not that by his good carriage he won God's favour as he did his fathers, as after appeareth.  God's also, by whose Spirit it is that this prophesy is pronounced to him. So that if we should look upon Iudah's falling, we can not but confess that he meritted no such praise at the hands of God, or men, but rather disgrace: yet we see how the Lord after his repentance doth cover his sin, and accept him into such great favour, that he maketh him the chief ruler, and of him came the kings of judah, yea and Christ himself according to the flesh, who is the King, priest, and prophet of his Church. Whence note. That the gifts of God 
Doctrine▪ God's gifts are free.  are of his free grace and mercy, and not of nature, or mans merit or desert in any respect, If judah had been rare for goodness in his life, and had lived chastened, and unreprovable, then the prerogative of nature might have seemed to have caused him to be thus dignified, and Christ to come of him: but seing he was not so but blotted with his other bretheren, i● the conspiracy against joseph, and by reason of his daughter in lawe, it appeareth plainly that it was of God's fre● grace and mercy that he was thus honoured above his other bretheren. Rom. 9 15. 16. And there is good reason for it for( 1) God is the Creator, nature an● man is the creature, therfore it can not be that either nature or man can deserve ani● thing at the hands of God: for God giveth the gifts and enduments of nature; he giveth also the 
Philip. 2: 13.  will and power to think or do any thing that is good, and without 
John 15: 5.  him we can do no thing. Therfore whatsoever we give to him, we give him but his own; and this can not deserve any praise at his hands. Rom. 11: 35. 36. 2 Cor. 3: 5. Act. 17: 28. 1 Cron. 29: 14. 2ly, The end of our Creation is the glory and praise of our maker, that his praise, mighty power, and glory may be seen in us. Now if we do any thing, whereby our heavenly father is glorified; we do but answer the end wherefore we were made, and therfore merit no thing at his hands. 3ly, whatsoever we do which is good, is no more than what God hath commanded us by his lawe: therefore when we have don all we can, 
Luk 17: 10. Isa. 64: 6.  we are but unprofitable servants, we have done no more than was our duty. If we could keep the whole law, thus it were with us; but alas! we come so far short of that, that we do no particular, or circumstance thereof without sin, without some omission or commission, either in matter, or form; in substance, or circumstance, contrary to the tenor or full extent of God's commandements. All our works are imperfect, and wanting in something or other. Now God, he is perfect and complete in all things; how then can our imperfect works merit any thing at the hands of a perfect God.  
many things might be herein spoken, but this cometh in by the way, and is not the principal thing by me aimed at: Therfore( 1) it serveth to reprove the error of our adversaries the papists, and all others whatsoever, who do dream of the mercy of God, and his gifts, to be bestowed for any merit or worthiness in those upon whom they are bestowed; or that God doth foreordaine men to life and salvation, for their foreseen faith and works, which in time they should manifest. Rom. 3: 20. 28. And it may serve to teach us, to judge aright of God's dealing with men, and say with the Psalmist( Psal. 115: 1.) not unto us oh Lord, not unto us, but unto thy name be the praise; and with the Apostle Paul( Eph. 2: 8. 9. 10. by grace we are saved through faith, and that not of ourselves: it is the gift o● God, &c. For if it be 
Rom. 11: 6.  of works, then ●t is no more of grace otherwise works are ●o more works; and if it be of grace then ●t is no more of works, otherwise grace is ●o more grace. And this is 
1 Cor. 1: 29. 31.  that no flesh ●hould glory in his presence; but as it is written, he that glorieth, let him glory in ●he Lord. wherefore seing it is thus freely of God's grace and mercy to us; let it 
Psal. 116: 12.  move us to the more thankfulness, when we consider the tender pity and compassion which the Lord sheweth unto us the sinful offspring of Enosh-Adam, poor miserable and earthly man. Alas! what worth was there in Adam when he had sinned? but only the free grace of God that made him that promise. Gen. 3: 15. With Rom. 9: 11. 12. And seing he so freely bestoweth his graces and gifts upon ●s; let us freely addict ourselves, and give ●p ourselves as a living sacrifice to him, Rom. 12: 1. 2. There is none, but would ●ccount it an unworthy thing, for one that hath been a poor Captive, and in di●tresse, and ransomed out of his captivity with a great somme of money, and that ●y a stranger, only to serve him, in a ●ight, comfortable, and honourable office; if he should after he is freed be wilfully disobedient, refractory, and forgetful of his master's kindness. Would we not thus serve men? or be so serve● ourselves? let us take heed then how w● provoke God. Wee were absolutely strangers to him, and in captivity, yea ● damnable thraldom, no hope for us therein but death and damnation; he hath purchased for us our redemption, and freedom, 
1 Pet. 1: 18. 19.  not by silver and gold, but th● precious blood of his dear son, and that t● this end that we should 
Luk. 1: 74.  serve him without fear in holynes and righteousness and hi● service is perfect 
1 Cor. 7: 22.  freedom, yea it i● an honourable service, an easy service because he 
Rom. 8: 26.  helpeth us himself in th● work: and should wee be disobedien● willingly? should we be negligent an● careless in his matters? certainly ou● own mouths will condemn us, eve● as 
2 Sam. 12: 5.  David did himself to Nathan. I a● sure we would be ready to condemn an● man( as I said before) that should be s● undutiful to us; yea hang him up, if w● had but power; put him in prison; sen● him away to his bondage again; and a● too good for such a miscreant. Wha● reward me so for my love, and free kindness to him? Ah beggarly fellow! what hath he deserved at my hands, that I should do thus and thus for him? Away with him, I will have no more to do with him. I would that this could be duly considered by us, it would make us fear and tremble before God, and be more careful.  
Furthermore let us take heed, seing that we receive the gifts and graces of God freely( not for any thing of our desert) how we be puffed up or swollen with pride or vain conceit of any worthiness in ourselves, and contempt of others, because we have received gifts or enduements before others. We have no thing, but what we have, received; therfore not fit for us to 
1 Cor. 4: 7.  boast as if we had not received it, but let us walk humbly with our God, considering that he that hath given us any thing freely, can also take it from us, and can and doth freely bestow the like upon others, for he is bound to no mans person, but distributeth his gifts and graces where, how, and when he pleaseth.  
In that Judah notwithstanding he had sinned before with his daughter in lawe, and also consented to the selling of Joseph; yet now is rcceaved into favour, and thus honoured before his bretheren: we may further learn; That true repentance 
Doctrine. A true penitent hath as good assurance as if he had never sinned.  for sin committed bringeth men to the assurance of God's favour so absolutely as if they had not sinned. If sinners come once to be truly touched with the sight of their sin which they have committed, and to be hearty sorry for the same, and to amend their ways; the Lord doth so pass by their iniquity,& accept them into his favour again, as if they had never done any thing amiss. He doth cover their sins with the righteousness of his son, and beholdeth them no more; but thenceforth looketh upon the sinner as being just and righteous, and so doth accept of him. Wee have the scripture plentiful of examples to prove this, as David, Manasseh, Peter, &c. Yea and many promises of God too, that he wi● 
jer. 31: 34.  remember their iniquities no more, &c▪ But I shall not insist upon this having taken up too much time on the forme● point, which I only delivered as by th● way, aiming at some thing else more particularly.  
judah, thy bretheren shall praise thee. 
Vers 8.  Some there are that understand this speech otherwise than hath been before opened viz that they should call themselves all by his name; and so it came to pass that the Jews were so 
Est. 3: 6.  called after the name of this Judah. But the former sense seemeth the best. Neither may we tie it precisely to Judah; but it was more largely fulfilled to his tribe and posterity, who remained most steadfast in the service of God, and had the pre-eminence of the other tribes; as we may see in the famousest of the Kings; and especially in Christ, who came of Judah according to the flesh, whose praises all nations tongues and peoples, but especially the sons and daughters of God( who are his 
Mar: 3: 35.  bretheren, 
Eph. 5: 30.  bone of his bone and flesh of his flesh by faith) are to sound forth.  
In the next place we have the reason wherefore his fathers sons, that is, the rest of the tribes should praise him, or his tribe. 1. For his warlike strength, and victory, in the first part of Vers 8. 2ly his Kingly power and dignity. Vers 8. 9. 3ly because of the coming and ●aigne of the Messiah who was to be born of him. Vers 10. 4ly for the earthly Inherirance of Judah. Vers 11. 12. In that it is for these causes that his bretheren should praise him; namely, for the great favours and blessings both spiritual and temporal which God bestoweth on him above others; we may▪ observe. That those men are most of 
Doctrine. Honour those whom God doth honour.  all to be honoured and praised, upon whom God bestoweth most of his gifts and graces. Not the 
Iam. 2: 2. 3.  rich and mighty men of the world, those that are of grea● esteem amongst the people of the world( who do err in their actions) not thos● that are able to do most for us by gift and rewards &c., in outward things but those whom God doth due wit● prerogatives from heaven, those are mo● to be honoured. I give my goods unto th● Saints, those that excel in virtue, Psal. 16 2. 3. Such as God calleth to place an● dignity, or such as he endueth wit● his holy Spirit, those are to be look upon as those whom God doth honour and if he vouchsafe to honour them, will prove dangerous to us to dishono● them. As we may see in Moses and Davi● whose haters God did take vengeance o●  
But this is also from the general, and therefore I shall not insist upon it; but proceed to the third cause of Judah his praise, or the 3d branch or particular in the prophesy or blessing pronounced by his father to him, contained in Vers 10. and laid down in these words, The sceptre shall not depart from judah nor a 
Vers 10.  law-giver from between his feet, until Shiloh come: and unto him shall the gathering of the people be. In which words is contained the third and chief part of the oracle, to wit, the Coming and kingdom of the Messiah, who was to be born of this tribe. This doth also serve greatly to set forth and illustrate unto judah, yea and confirmeth to him the former part, of his Kingly power and dignity. For the Kingly majesty and supreme power is given more clearly to judah than before, when he saith, that the sceptre shall not depart &c. until. &c. Broughton in his view of the holy Scriptures saith, That his fathers sons did bow down to him, when they did crown David king and performed all service to him, and to Solomon after him; and so they should have done to all succeeding Kings of judah: but ten of them in Rehoboams time fell off from their obedience, and so continued until their captivity. Yet one Shebet( that is, tribe) namely Benjamine stooke to judah until Shiloh or Christ came. And the Sinedrion which was the great and highest Court, and had commission for the great and weighty causes in that people, and is by jacob called the law-giver was not quiter taken from this people until the romans in Christ's time abridged them of the power of life and death. So that the Iewes then said to Pilate, it is not lawfull● for us to put him to death, joh. 18: 31.  
Eusebius in his ecclesiastical history Lib. 1. Cap. 7. saith when Herod the first of them which unto Israell are counted strangers received rule over the jewish nation; the prophesy written by Moses in that behalf was fulfilled, which said, there shall not want a prince in judah, neither a leader fail of his loins, until he come for whom it was kept and reserved, whom he pronounced to be the expectation of the gentiles.( And a little after) Before they were lead into captivity their kings reigned, and after their captivity there wanted not those which governed the people, wherein the best ruled, and those few in number.  
The sceptre, in Hebrew Shebet. This word I find by our translators to have a threefold signification or use: 1: a rod or sceptre: 2: a tribe or generation descending of a patriarch. 3. Chastening or correction, by a metaphor, Job. 21: 9. And by reason of the various rendering of the word divers opinions are taught from this text. The word properly doth signify a rod or staff, and is by Moses applied to the tribes of Israell in the mentioning of them. And the cause of his naming a tribe Shebet, doth seem to be either from that the Lord commanded the children of Israell to take twelve rods, one of every prince according to the house of their fathers, and to writ every mans name upon his rod &c. Nom. 17: 2. Or else, because the twelve tribes grew out of the stock of Israell as branches, rods, or staffs out of a three. So the greek translators do interpret it often. 1 Sam. 10: 19. 20. 21. 1 King. 11: 32. 35. 36. wherefore mr. Aynsw. understandeth the prophesy to be that Judahs tribe should continue distinct until Christ's coming, whereas the other ten tribes were scattered and confused by their captivity, 2 Kings. 17: 18. out of which they returned not, as the tribe of Judah with Benjamine did from babylon Ezra. 1: 5. and Mr Broughton understandeth it( as before) of the tribe of Benjamine which was a Shebet, that it should not depart from the tribe of Judah. It signifieth or implieth also the power of government which should continue in this tribe; for Shebet( as Mr Aynsw. saith) signifieth also a sceptre( which is a rod or staff of power given to princes in token of authority) and so the word is rendered, Psal. 45: 6. The greek translate it here a prince; and that seemeth to be because of Psal. 110: 2. where it may be so well understood, but by a figure, viz the rod of thy strength, for him that shall have the sceptre of thy strength. The Chaldee, one that hath dominion. And Tharg: Jer, kings shall not cease, &c. 1 Cron. 5: 2. Out of all which, and other considerations I gather the proper understanding of it in this place to be a sceptre as our translation yields it. 1. because it is a speech of the Empire and power of judah over his bretheren. 2. because there is added a law-giver, therfore it de noteth a sceptre of authority. 2. The seventy interpreters translate it properly a prince &c. 4. The event of the prophesy maketh this interpretation good, as we may perceive plainly by examination of the times.  
Lawgiver, that is statute maker. The Hebrew doctors say Scribe, doctors to teach the lawe: also writer of decrees. A title of government given to God, Isa. 33: 22. Sometimes to governors sent of God, Nom. 21: 18. The gr: here saith governor; in reference hereunto the Lord speaketh, Psal. 60: 7.  
From between his feet, that is( saith Mr Aynsw.) born and brought up by him, Deut. 28: 57. the feet being taken sometimes for the whole leg or thigh, Gen. 46: 26. The greek here saith out of his thighs.  
If the sceptre, and the lawe giver shall not depart from judah, then judah ●ust have them, for the sceptre is the kingdom, and law giver is the highest power of making laws, and commanding them: therefore Judah shall rule and sway the sceptre, and shalbe in great power among his bretheren. 2ly. Seing it is said that the sceptre shall not depart from judah, until Shilo come, &c. he promiseth judah not a short kingdom but durable, long to continue in his tribe. It shall not depart, therfore it shall remain in his family, kings after kings shalbe born of him until, &c. 3ly. In that it is said a lawgiver shall not depart this is added as an intimation of the inclination of the kingdom, and chang● of the government; as if he should hav● said, he shall long hold the sceptre wit● kingly power, but at length that powe● being abated, and the honor of an established king being lacking, yet ther● shal be the royalty remaining, he shal● notwithstanding hold the chief power And so we may distinguish the events for from David to the captivity of Ze●dekiah, the tribe of judah had a succession of Kings. After the captivity fro● Zerubbabell to Christ, the kingly dignity being lost, the government was continued by princes in the tribe of judah and the Sinedrion. 4ly. In that he saith, the sceptre shall not depart, &c. until, &c. he seemeth to teach that the earthly Kingdom and dominion of Judah should have an end, and was not to be perpetual, Gen. 19: 22. and 24: 33. 5ly. he prescribeth the end of the Kingdom and power of Judah in the coming of the Messiah, and this was a special note whereby the Jews( had they not been start blind) might have known the coming of Christ; for their loss of the government shall judge that the Messiah is come: and on the other hand the coming of the Messiah shall certainly judge that the end of Iudah's kingdom and power is come. 6ly. In this promise he doth foretell the Messiah to be born of the tribe of judah.  
Shiloh. skill in hebrew is son, and Shilo his son, taken from Shilih( as some of the learned note) signifying that wherein the child is folded in the mothers womb, to signify the infirmities of of our nature, all which except sin Christ did take in his mothers womb. Some by affixing the letter( h) at the ●nd will have the seed of the virgin noted. Shiloh is also by interpretation▪ the peacemaker, prosperer, or the safemaker. So that this is meant of Jesus Christ who was to spring out of Judah, Heb. 7: 14.  
To him shall the gathering, &c. gathering or obedience of the people This sheweth that the kingdom o● Christ which should succeed Judah's should be universal,( whom not onli● the Jews but the elect of all other nations should gather unto and obey Isa. 11: 10. Rom. 15: 12. Isa. 42: 4▪ Math. 12: 21.) and spiritual, whic● should be set up not by sword and a●mes, but by the preaching of the gospel For it is not said they shalbe forced t● come, but thy shall gather, that is t● say, voluntarily and freely. The wor● here used signifieth obedience or ga●thering. The seventy, and Jerom● render it( prosdokia) the expectatio● or waiting for of the Gentiles according to Hag. 2: 7. where he is called the desire of the gentiles. Pagninus saith, gathering together. The most simplo is obedience, and so Mr Aynsw. hath it. That i● the people shall obey the Messiah, an● willingly submit themselves to his kingdom and gospel. It agreeth with Psal. 2: 8. and 72: 11.  
So that considering what hath been formerly spoken hitherto( though but rudely and confusedly considering the weighty subject in hand) we may from this gather and receive confirmation of our knowledge, and so consequently of our faith concerning the family, person, and kingdom of the Messiah; especially of his coming in the flesh to wit of the tribe of judah; and his kingdom not a worldly, but spiritual; not among the Iewes only, but in the gathering of the people; this to come when the sceptre departed from judah.  
The which teacheth against the Iewes. 1. That the time of Christs coming in the flesh is past. 2. That this Messiah is Jesus the son of Mary the virgin, and therfore but in vain to seek for an other.  
Against this the Iewes cavil thus. First, they say Shebet is a rod or affliction. 
Cavils of the jews.  answer, it is true, but to construe it so here, were to resist and pervert the scope of the Oracle. For( 1) jacob foretelleth prosperous and joyful things to judah, and not sorrow,( 2) he said before, his bretheren should bow down, and he compared him to a lion: therfore not affliction.( 3) That which followeth is contrary to this understanding viz a lawgiver, which sheweth the rule that this tribe should have.( 4) The seventy in gr. and the best jewish rabines so interpret it and.( 5) The event sheweth it also unto us. But the affliction of the people, although it began shortly after Ioseph's death; yet it was not of the tribe of judah only ● neither was it always upon the tribe o● judah, as upon the other tribes; but ofte● times judah was in safety,  
The Iewes to put by the coming o● Christ to be already past, they feign or pretend some princes to be yet remaining of judah in some far remote places of the world.  
But this maketh little to the purpose in hand, for this promise hath respect unto the land of Canaan.  
Some of them say that Shiloh is h● that shall be sent, and they understan● it of Nebucchadnezzar who was sent t● afflict them. But how he could be sai● to be the desire of the gentiles( as Hag. saith) I know not. Other cavils there be, which would take up time to repeat, and the edification we should have thereby would not be worth the time. This text itself, and the consideration of the accompishment of it, ●nd the agreement of other scriptures, affordeth a plain and evident proof of ●his. viz. That the child 
luke. 2: 21.  Iesus con●eaved of the holy 
luke. 1: 35.  Ghost, born of ●he virgin 
luke. 2: 7.  Mary in the dayes of 
Mat. 2: 1.  He●od the King,( when the power of go●ernement was quiter taken away from the ●ribe of judah,& exercised by the Roma●s) who manifestested himself 
Acts 10: 38. Rom. 1: 4.  with po●er and mighty signs to be the son of ●od, healing diseases, giving sight ● the blind, preaching the gospel to and poor, &c. that this Iesus( I say) ● that true Shiloh which was sent to be and son of a virgin, and our prosperer, and ●emaker, the true Christ, anointed, and ●essiah and that true Immanuel, which ●as promised to be sent into the world ● the redemption of the lost posterity ● Adam; and that he is already come in and flesh, and hath suffered for our sins, and rose again the third day, and is ascended up into heaven, where he shal be c received till the time of the restoration 
Act. 3: 21.  of all things.  
To this we have the prophets 
Act. 10: 43.  witnessing in divers places; to this the evangelists& Apostles assent; and this the Spirit of God hath also by his word persuaded us to believe and hold against all heretics, and opposers, Iewes and gentiles.  
This is the mystery of godliness. 1 Tim. 3: 16. This is that sure corner ston, 1 Pet. 2: 4. 5. 6. &c. This is the lamb of God, which taketh away the sins of the world. John 1: 29. This is he, who is the king, priest, and prophet of his Church; and who is appointed of the father to be the judge of quick and dead; in whom, whosoever believeth, and abideth in his faith, and in the love of him he shal be saved, and shall go in, and out and dwell safely. joh. 3: 16.  
Let the consideration of this therfore move us, to magnify the name of ou● heavenly father, who hath given unto us such a clear light of his glorious gospel, whereby we may know him and his son Iesus Christ whom he hath sent, wherein consisteth eternal life( Joh. 17: 3) and hath revealed these things so plainly unto us, that we have wherewithal to answer any gainsayer; and can boldly say, that Iesus is the Christ, and that he is our Saviour, and redeemer.  
Let us then hold fast this full assurance of faith and hope unto the end. Seing God hath revealed his son from heaven unto us( this glorious mystery, which the Angels desire to look into, 1 Pet. 1: 12.) let us take heed of falling back or declining. Heb. 10: 23. 38.  
And if we do believe this confidently, to wit, That Jesus is the Christ, that he is come in the flesh at the time appointed, and hath suffered for our sins, and rose again for our justification: let us then manifest this our faith by the fruits of righteousness; and let us walk here, as the members of Christ, in the kingdom of grace; that when his second coming shal be, he may take us into his kingdom of glory. And let us take heed, that we take not upon us a profession of the 
Tit. 1: 16.  knowledge of God, and in our works deny him: but let us 
Heb. 10: 24.  provoke one an other to love and to good works; that so we may glorify our heavenly father, which hath called us out of darkness into his marvelous light: and because we are called unto holinesse, let us labour to be holy in all manner of conversation. Amen.  
THE END.