seph, God Almighty. (God in covenant with me) appeared unto me at Luz, in the land of Canaan, and blessed me," &c. On all these considerations (and several others that might be mentioned) it is evident, that the apostle fixed on this instance of faith in Jacob, for weighty reasons.

§3. The latter clause of the words, or the other instance of the faith of Jacob, that "he worshipped leaning on the top of the staff," hath a peculiar difficulty in it, from a difference between the words of the apostle, and those of Moses concerning the same thing, Gen. xlvii. But we should not forget that the apostle doth not tie himself to the express words of the original text in his allegations out of the Old Testament. but only gives the certain sense and meaning of the Holy Ghost in them. The word in the original () may have a different pronunciation by a different supply of vowels, and so a different signification. If we read it mittah,it signifies a bed, as we render it in Genesis; if we read it mitteh, it signifies a staff or a rod, on which a man may lean; both from the same verb () to extend or to incline, And hence the difference arises. Although I will not contend that the words in that place have a double signification, of a bed and a staff, yet this is the true solution of this difficulty; the apostle did not design a precise translation of the words of Moses, but intended only to express the same thing; and whereas that was undoubtedly the posture of Jacob in worshipping God, the apostle useth his liberty in expressing it by his "leaning on his staff;" for that he did "bow towards the head of the bed," and at the same time "lean on his staff," we are assured by comparing the divine writers together; see 1 Kings i, 47. Jacob's leaning on his staff, added to his “bowing himself unto the head of the bed," completes the representation of his rever

ence and faith: by the one he bowed dorm, by the other he sustained himself; as whatever sustains and supports, is in scripture called a staff.

§4. Hence observe,

1. It is an eminent mercy when faith not only holds out to the end, but waxeth strong towards the last conflict with death; as in the case with Jacob.

2. It is also a signal mercy to be able by faith in the close of our pilgrimage to recapitulate all the passages of our lives, in mercies, trials, afflictions, so as to give glory to God with respect to them all; thus did Jacob...

3. That which enlivens and encourages faith, as to other things is a peculiar respect to the angel, the Redeemer, by whom all grace and mercy is communica

ted to us.

4. It is our duty so to live in a constant exercise of faith, as that we may be ready and strong in it when we die.

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

§5. 1. “In all acts of divine worship, whether solemn or occasional, it is our duty to dispose our bodies to such a posture of reverence, as may represent the inward frame of our minds." So did Jacob; and it is reckoned as an act of his faith.

2. There is an allowance for the infirmities of age and sickness, in our outward deportment in divine worship, so that there be no indulgence to sloth, and that a due reverence of God and holy things be preserved. These postures which are commended in Jacob, would not become others in their health and strength. So David affirms that he would "rise at midnight (out of his bed) to give thanks to God," Psalm cxix, 62.

VERSE 22.

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

$1. Two instances of the faith of Joseph. 12. First, his making mention of the departure of the children of Israel out of Egypt. To whom, when, and the way whereby. $3 Secondly, his commandment concerning his bones. 14. The evidence of his faith in this particular. The popish argument for relics, ridiculous. §5. Observations,

§1. Two instances are here proposed of the faith of Joseph-That he made mention of the departing of the children of Israel out of Egypt; and that he gave commands concerning his bones. The account is

given in the close of the book of Genesis.

§2. The first instance proposed of Joseph's faith, is "his making mention of the departing of the children of Israel" out of Egypt. But,

1. To whom did he spake these words, and gave this charge? To "his brethren," Gen i, 24. Some of his own brethren, strictly so called, were yet alive, as is evident concerning Levi. For Joseph, when he died, was but a hundred and ten years old, ver. 26; and Levi lived one hundred and thirty-seven years, being not twenty years older than Joseph. Also under the name of his "brethren" his brother's son may be intended, as is usual. But as to the command concerning his bones, the expression is changed. For it is said, that he took an oath of the children of Israel; and so it is again repeated, Exod. xiii, 10. "He had straitly sworn the children of Israel;" that is, he brought the whole people into this engagement by the heads of their tribes, that they might be obliged in after generations; for he foresaw that it would not be the work of them who were then living. Moreover we may notice,

2. The time wherein these things were done, (TελEUTwv) "when he was dying." "And Joseph said unto his brethren, I die." This evidence he gave of the steadfastness of his faith, that it had accompanied him through all his afflictions and prosperity, not forsaking him now at his death. He had lived longer in glory, power, and wealth; but through all he preserved his faith in the promise of God entire.

3. In the way whereby he expressed his faith, we may remark the object of it, or what he did believe; and the manner of his acting that faith.

This "departure of the children of Israel" is not intended as a mere departing thence; but such as whereby the promise made to their fathers should be accomplished; and he seems to have respect to the promise made to Abraham, Gen. xv, 13, 14; wherein the sojourning and affliction of his seed in a strange land was determined before their admission into the land of Canaan.

As to the manner of acting his faith towards this object, he "made mention" of it; he called his brethren to him, and spake of it unto them all, Gen. i, 24; both to discharge his own duty, (for with the mouth confession is made unto salvation) and to strengthen their faith; for when they found that he in all his glory and wealth embraced the promise, and died in the faith of it, what a great encouragement was it to them, who were in a meaner condition, firmly to cleave to the same promise; and when any who are great, mighty, and wealthy in the world, do in their public profession prefer the promises of the gospel to their present enjoyments, it is of great use in the church.

He "made mention" of it, or called it to remembrance; it was not that which he had by immediate present revelation; but it was from his reliance on the

promises long before given; the prospect of their bondage and helpless condition did not at all weaken his faith as to the accomplishment of the promise; wherefore, when the apostle says, that he "made mention of the departing of the children of Israel," he had not only respect to the thing itself, but also to the manner and circumstances of it; that it should be after great oppression, and by a work of almighty power.

This was a proper season for Joseph to make mention of the promise and its accomplishment, and his embracing of it shews the wisdom of his faith; he was now dying; and at the solemn juncture, his brethren, the posterity of Jacob, knew not what would become of them, being deprived of him who was their only protector; at this season, to testify his own faith in the promise, now he had no more concernment in this world, and to encourage them to the like confidence in it, makes mention of his accomplishment.

$3. Secondly, There is a particular instance of the faith of Joseph, in that (evelEhalo) "he gave commandment concerning his bones," which was peculiar to himself. What the apostle expresseth by his commanding, or giving commandment was his taking an oath of his brethren and their posterity in them, Gen. 1, 25. "He straitly charged the children of Israel with an oath," Exod. xiii, 19; as it was an act of authority in him, (for he had the rule over his brethren,) it was a command; the manner of the obligation to the performance of it was by an oath. So Abraham gave charge and command to Eliezer his servant about tak ing a wife for Isaac with an oath, Gen. xxiv, 2, 3, 9; and this kind of oaths in things lawful, for a good end not arbitrarily imposed, but entered into by consent, are good in themselves, and sometimes necessary; the apostle saith only, that "he gave commandment concern