A Cloud of Faithful Witnesses, Commentary 10
Iosephs Faith.
VERSE 22.
By faith, Ioseph when he died made mention of the departing of the children of Israel, and gaue commandement of his bones.
WEe hauehave heard in the former verses the seuerall examples of the faith of the three Patriarchs, Abraham, Isaac, and Iacob. Now in this verse, the holy Ghost setteth downe the example of Iosephs faith. The words in this verse are plaine and easie, & neede no exposition: They are a plaine and briefe summe of the ende of the 50. Chapter of Genesis. Let vsus therefore come to the points of doctrine, and instructions which are to bee learned and gathered forth of the words.
First, note in generall, the great resemblance of this example with the former; of Ioseph a godly sonne, with Iacob a godly father: for, both of them shew forth their faith when they die. For, it is said of both, By faith when hee died: So that in ground and circumstance of time, they both agree.
Herein we may obserue; first, that the good examples of Superiours (vvhether they be ciuill or Ecclesiasticall) are of great force to bring other men on, and to make them forward in the duties of religion: their zeale (as Paul saith to the Corinthians in the case of almes) prouoketh many. Iacob the father, beeing a worthy Prophet and Patriarch, & giuing an holy and blessed example vntounto Ioseph and his children, doth shew forth at his death most notable behauiour; wherein, hee worthily expresseth the trueth of his faith. Now, his example works with Ioseph, and he in his death behaues himselfe in the same manner that his godly father did before him: and therfore superiours must look to all their sayings and doings carefully, that they may bee worthy examples to their inferiours, to drawe them on in religion, and in the feare of God.
Secondly, hence inferiors also must learne to follow the godly, holy, and religious examples of their gouernours and superious (whether they be ciuill or Ecclesiasticall); as we may see in this place, Ioseph doth imitate the godly example of his father Iacob. Hereof Saint Paul giueth straite charge vntounto the Philippians, saying; Brethren be followers of me, and looke on them which walke so, as ye hauehave vsus for an example, Phil. 3.17. And in the next Chapter, exhorting them to honest conuersation, hee biddes them doe those things which they had heard, receiued, and seene in him. But are these duties practiced among vsus? bee the elder sort teachers of good things to the yonger? & doe the yonger follow their elders in wel-doing? nay verily: but such are our times, too many among vsus, both those that giuegive, and those which follow good examples, are as signes & wonders, as the Prophet speaketh; they are made a reproach, & a by-word among men, and are foully disgraced by odious tearmes, Isay 8.18. But this indeede is a practice of Ismael, that mocked Isaac, Genesis 21. ver. 9. And we againe, must vndoubtedly know, that vnlesse it be reformed, that hand of God which hath beene stretched out against vsus in manie fearefull iudgements, will not be pulled backe, but stretched out still, till it bring vsus to destruction: for, God will not suffer his ordinances to be contemned, and his holy ones to be abused: hee looketh for better fruites at our hands, and therefore wee must learne of these godly Patriarches, both to giuegive and to followe good examples.
In the example of Ioseph, more particularly wee are to obserue two points: 1. Iosephs faith: 2. The actions of his faith whereby it is commended.
For the first: it is saide, that by faith Ioseph when hee died, &c. Ioseph, for ought wee finde in Scripture, had not such meanes to come by faith, as his Auncestors had before him. For the three Patriarches, Abraham, Isaac, and Iacob, had otherwhiles the appearance of GOD vntounto them, otherwhile his holy Angels brought them messages from GOD, and sometime they had his will reuealed vntounto them by dreames and visions; all which were notable helpes and meanes both to beginne and to encrease faith in them: but Ioseph wanted all these meanes, or at least many of them. For, reade his whole Historie, and you shall not finde that either Angell appeared vntounto him, or else that GOD by dreames and visions spake vntounto him: and no meruaile. For hee liued out of the visible Church where GODs presence was, in superstitious and Idolatrous Egypt: and yet for all this, hee is heere matched in the matter of faith, with the three worthie Patriarchs.
It is then a good question; how Ioseph should come by this faith?
Answer. We must knowe this, that though he had not the like extraordinarie meanes with the Patriarches; yet he wanted not all meanes: for, in his younger dayes, hee was trayned vp in his Father Iacobs family, and by him was instructed in the wayes of God, and in the practice of religion; and in his later dayes also, he had the benefit of his Fathers company and instructions in Egypt. Now Iacob was not an ordinarie Father, but a notable Patriarch and an holy Prophet; in whose family God had placed his visible Church in those dayes, wherin Iacob was the Lords Prophet and Minister. Now Ioseph, both in his young age, and also after his Father came to Egypt, did heare and learne of him the wayes of God; and by that meanes came to this excellent faith, for which he is so commended here, and matched with his Fathers the holy Patriarchs.
Hence we learne, that the preaching of Gods word by his Ministers (though extraordinarie meanes, as reuelations and visions, be wanting) is sufficient to bring a man to faith; yea, to such a faith as the three Patriarchs had. Indeede in the ministerie of the word, hee which speaketh vntounto vsus, is but a man as others are; but yet the word which he deliuereth is not his own, but the mighty word of God: and looke what is truly pronounced by him vntounto vsus out of Gods word, the same is as certainly sealed vntounto vsus by his spirit, as if God himselfe from heauen should extraordinarily reueale the same. And howsoeuer in former times men had visions and dreames, and Angels from God himselfe to reueale his will vntounto them: yet this Ministerie of Gods word in the new Testament, is as sufficient a meanes of the beginning and encreasing of true faith, as that was then.
This plainly confuteth all those that neglect or contemne the Ministerie and preaching of the word, & looke for extraordinarie reuelations, and for visions & dreames, for the begetting and encrease of faith and grace in their hearts. But our Sauiour Christ doth notably checke all such in the Parable of the rich man, by the words of Abraham to Diues;Luke 16. saying, of Diues brethren, that they had Moses and the Prophets; if they will not heare them, neither will they beleeue though one should come from the dead againe (Verse 31): insinuating, that if a man will not beleeue by the preaching of the word, there is nothing in the world will make him to beleeue; neither reuelations, nor visions, no not the words of them that rise againe from the dead.
Secondly, the consideration of the sufficiencie of Gods ordinance in the holy Ministerie, to beget and to encrease true faith, must stirre vsus vp to all care and diligence, not onelyonly to heare the word of God preached vntounto vsus, but to profit by it both in knowledge and obedience: and thus much for the first point.
The second point to be handled, is the commendation of Iosephs faith by two actions thereof: to wit, 1. His mention of the departure of the children of Israell out of Egypt: 2. His commaundement concerning his bones. Of both which we will speake briefely, because the speciall points herein were handled in the former verse.
For the first: Ioseph when hee died made mention of the departing of the children of Israell, that is, out of Egypt into Canaan.
Here we may obserue a most notable worke of faith: it makes a man to keepe in memory the mercifull promises which God hath made vntounto him. This is it which commends Iosephs faith for a liuely faith, That being about to die, he remembreth this mercifull promise of God, made to his fore-fathers touching their posterity; to wit, that after they had cōtinued as seruants in a strange Land 400. yeares, they should then hauehave a good issue and a happy deliuerance, and be brought into the Land of Canaan. Gen. 15.13. This is a notable work of faith, as may appeare by two notable effects hereof in the life of a Christian: For first, by this remembrance of Gods mercifull promises, the seruant of God at all times, and in all distresses and extremities doth finde comfort vntounto his soule. This brings to his memory the wonderfull goodnesse and mercy of God, by which he is comforted. When Dauid was in a most desperate case, so as he cried out by reason of affliction and temptation, Will the Lord absent himselfe for euer, and will hee shew no more fauour? Is his mercy cleane gone? doth his mercy faile for euermore? Psal. 77, with such like most fearefull speaches; How did he then comfort himselfe in this distresse? Answ. Surely by remembring the works of the Lord and his wonders of olde, and by meditating in all his workes and gracious acts which he had done for him. So likewise in another place in great anguish of spirit, he saith to his soule, Why art thou cast down my soule, and why art thou disquieted within me? Psalm 43.5. Yet in the next words hee thus stayes himselfe; Waite on God, for I will yet giuegive thankes vntounto him: he is my present help, and my God. How came Dauid to say so, in this distresse? Answer. By meanes of faith, which doth reuiue and refresh the dead heart of man, by bringing to his remembrance the mercifull promises of God.
Saint Paul pressed with corruption, cried out: O wretched man that I am, who shall deliuer me from the body of this death? Rom. 7.24. Yet in the next words he saith, I thanke my God through Iesus Christ our Lord: Then I my selfe in my minde serue the Law of God, &c. How come the latter words to followe on the former? Answer. In the first words indeede, he is cast downe with the view and sight of his naturall corruption, which drew him headlong into sinne: but yet the later words are a remembrance of the mercifull deliuerance from sinne which GOD had wrought in him by Christ: and therefore hee breaketh out to this saying, I thanke my God through Iesus Christ, &c.
Secondly, the remembrance of Gods promises serueth to be a meanes to keepe a man from sinne: for mans nature is as readie and prone to sinne, as fire is to burne when fewell is put to it. But when by faith hee calls to minde Gods mercifull promises, especially those which are made vntounto him in Christ: then he reasoneth and striueth against temptation, and layes the word as a shield vntounto his soule, to keepe out the fierie darts of Satan; yea, hee applies the same word to his owne soule, as a corrosiue vntounto corruption: whereupon it is said, that faith purifieth the heart, Act. 15.9. How? namely, beside the applying of Christs blood, it brings to memory Gods mercifull promises in Christ: which stay a man from committing such things as would pollute and defile the heart. And therefore is faith said to bee our victory ouer the world: 1. Ioh. 5.4. because by applying to our soules Gods promises in Christ, we doe not onelyonly contemne the world, in regard of Christ; but also stand against the assaults thereof: so that it is a most notable and excellent worke of faith.
Lastly, obserue the circumstance of time, when Ioseph made remembrance of their departing. The text saith, When he was dying. Hereof wee hauehave spoken in the former verse: yet this one thing may here againe bee well remembred; Ioseph cals to mind the promises of God at his death, which concerne the temporall deliuerance of his people: & we by his example, when we are dying, must learne to call to remembrance the gracious promises, which God hath made vntounto vsus in Christ, touching our eternall deliuerance from the spirituall bondage of the diuell. Oh! great will bee the fruit hereof, not onelyonly for inward comfort to our own soules, and ioy to such as louelove vsus; but also we shall hereby giuegive a worthy euidence to the world, that we hauehave bin sound in the faith: wherein, we shall leaue a good president to those that follow vsus.
The second fact of Iosephs faith is this▪ He gaue commandement concerning his bones. The meaning thereof is this: that Ioseph lying on his death bed, gaue a solemne charge to his brethren, to hauehave speciall care how and where they buried him; that his bones might not be lost, but so preserued while they staied in Egypt, that at their departure they might be carried into the land of Canaan, & there buried in the sepulchre of his fathers. The causes why Ioseph gaue this commandement were these: 1 Hereby to testifie vntounto his brethren & posterity, that howsoeuer he liued a long time in the pompe and glory of Egypt, yet his heart was neuer set thereon; but hee had a greater delight, and more esteemed to bee counted a true member of the Church of God, than to be a noble prince in the Land of Egypt. For, if hee had loued and liked the pompe of Egypt, hee would hauehave had his sepulchre among them; but, giuing commandement to the contrary, it sheweth plainely, that his heart was neuer set on that glory and pompe in which he liued.
By whose exāple we are taught, that in vsing the world, and the things therof, we must not set our hearts on them; but as the Apostle saith, 1. Cor. 7.31, Vse them as though wee vsed them not: still hauing our affections set on heauen, which is our spirituall Canaan.
2 Hereby Ioseph would testifie vntounto his brethren, what he esteemed his chiefe happinesse; namely, that in faith & hope he was ioyned vntounto his fathers, and auncestors, that beleeued in God, and that hee was of their religion, and looked for a resurrection, and another life, as they did. And this he would hauehave knowen, not only to his brethren and posteritie, but to the Egyptians also, among whom he liued.
3 Ioseph hereby intended principally, to confirme the faith of his brethren and posterity in Gods promise, for enioying and possessing the Land of Canaan after his death: and this was a notable way to strengthen their faith. For, when they should see or remember his corps, it was vntounto them as a liuely sermon, to shew them plainely, that howsoeuer they liued for a while in bondage in Egypt; yet the day should shortly come, wherein they should be set at libertie, and brought (as free-men into the land of Canaan. And vndoubtedly, Ioseph would therefore hauehave his bones kept among them, that they might be a pledge vntounto them of their deliuerance.
Yea note further, the story saith, (Gen. 50.15.) that Ioseph did not onelyonly charge his brethren generally; but bindes them by an oath to carry his bones: hereby shewing, that it was a matter of great weight which hee did inioyne them; euen a signe and pledge of the truth of Gods promise in their deliuerance. Whence we learne, that it is a matter of great moment, for eueryevery Christian, both carefully and reuerently to vse the sacraments, which God hath giuen as pledges of his couenant of grace, made with vsus in Christ. For, shall Ioseph cause his brethren and posteritie to sweare concerning his bones, that so they might more reuerently regard that pledge and signe of their outward deliuerance? And shall not we with all reuerence & good conscience, both esteeme and vse those holy pledges of our eternall deliuerance by Christ Iesus?
The Papists, from this place, would iustifie their practice, in reseruing and honouring the Reliques of Saints. Now by Reliques, they meane the parts of the bodies of Saints departed; as the head of Iohn Baptist, the armes or bones of this or that Saint, the milke of the virgin Mary, and also the parts of the crosse whereon Christ suffered, with such like. Answ. First, let vsus knowe, that their Reliques are nothing else but forged deuices of their owne, and no true Reliques of Saints; as by one instance may appeare. For, the parts and parcels of wood, kept in Europe, which they say are parts of the crosse whereon Christ died, are so many, that if they were all gathered together, they would load a ship: which shewes plainely, that herein they vse notorious forgerie, for it was no greater than a man may beare. And the like is their behauiour in the rest. Secondly, the keeping of Iosephs bones, was for a good ende and purpose; namely, to testifie his owne faith, and to confirme theirs, in beleeuing Gods promise for their deliuerance, out of the bondage of Egypt: but their Reliques serue rather to extinguish faith in Christ, than to confirme it; for, they nourish men in fond deuices, and foul superstitions, and not in the truth of Gods promises. Thirdly, we doe not read in all the Bible, that Iosephs bones were euer worshipped; and therefore from this place they hauehave no ground whereon to build their superstitious worshipping of Reliques. And thus much of the example of Iosephs faith.