Then Iacob called his Sonnes , &c. in the two first verses of this chapter is contained the Prologue or preamble to the ensuing Propheticall Benediction , and in this preamble there is a Summons and a Charge .

The first branch is the summons : Iacob citeth his sonnes to appeare , and calls them before him , that he may speake vnto them before he dies . This was a custome amongst the holie Patriarches , when they felt death approaching , to call their children and their friends before them ; First , to acquiante them with the knowledge of things to come : and secondlie , to instruct them in sacred Aphorismes , and rules of good life . So did f f Deuter. 33. Moses , g g Iosu. 24. Iosuah , h h 1. Reg. 2. Dauid , and many others , making their death-bed their Pulpit to Prophecie and preach in . But why should they choose such a time , a time of paine and anguish , and a time of mourning & lamentation ? because it is the fittest time : i i Xenoph. lib. 8 Plat. in apel . Some Philosophers haue thoght that the soule of man vpon the approach of death , growes more diuine , and by a supernaturall inspiration , is made euen then most able to discourse of future euents ; but this Assertion is repugnant to reason : For the soule , though in its owne nature it bee impassible , yet doth it sympathize with the bodie : and therefore when the bodie is ill affected , and afflicted with sicknes , then also the faculties of the soule begin to languish , to growe fainte , and dull : Let then Xenophon bring in his Cyrus , and Plato his Socrates , to auouch that at the time of death , a mans soule is inspired with the power of diuination , yet will this position proue to bee but like a house founded vpon the sand , and one of Sathans fallacies and illusions . The cause then why Iacob prophecies vpon his death-bed , is not because his soule was then more diuine , but that the remarkeable circumstance of the time might procure in the memorie of his sonnes , a deeper and more permanent impression of his Prophecie .

The second branch of the Preamble , is the Charge in these words , Gather your selues together , that I may tell you what shall come to you in the last dayes , gather your selues together , and heare you sonnes of Iacob , and hearken vnto Israel your Father . This Charge is very emphaticall , as appeareth by this threefold doubling of the words ; Gather your selues together , gather your selues together , Heare , Hearken vnto Iacob and Israel your Father : k k Tharg . Hieros in hunc locum . This shewes , that the holie Patriarch will speake of some great and important matters concerning his sonnes , & that hee will instruct them both as a naturall and spirituall Father , and therefore because he will not haue them stand like idle spectators and carelesse auditors ; First , hee chargeth them to gather , and gather themselues together ; wherein hee requireth , not onely the presence of their bodies , but also of their cogitations . Secondly , hee commands them to heare and hearken vnto Iacob and Israel their Father ; which is , as if hee should haue said , let mee haue both the l l Rup . in Gen. lib. 9. Com. cap. 25. attention of your eares , and the intention of your minds , that I may tell you what shall come to you in the last dayes : in this speech Iacob alledgeth the cause , both why he summoned them to appeare , & also why hee giueth them so strict a charge : This cause is the seale of his commission , and a testimonie that he is one of Gods Prophets , because the ground of his speech must be a Reuealing of things to come , which is onely proper & peculiar to God , & them whom hee vouchsafeth to employ as his instruments . It is not registred by the pen of Gods spirit , how the Patriarch Iacob attained vnto this foreknowledge ; whether by Oracle , dreame , or vision , which are the m m Num. 12.6.7.8 . three ordinary meanes of Reuelation , yet it is very likely . that God was knowne vnto him by vision , which is three manner of wares , either when true things are discerned by an infused light , and the mere vnderstanding , or else when besides that light , Im●ges are also described ; & that , either in the minde , as when Zachariah saw the n n Zach. 18. Hornes , and the o o & 4.2 . candlesticke ; & p p Hier. 1.13 . Hieremiah the Pot ; or else in the eyes and outward sense , as was that q q Dan. 5.5 . hand , spoken of by Daniel , which appeared on the wall ; and as Angels were seene to talke with men , in a bodily shape ; now it is most probable , that by the first of these three meanes Iacob prophecied , telling his sonnes what should come to them in the last dayes : Touching the boundes or limites of Iacobs Prophecie , there is some question made amongst expositors , both Iewish and Christian . r r Rab. Kimhi in 2. cap. Esa. Rabbi Kimhi , s s Hieron . in Michaeam . cap. 4. S. Hierome , and Lyranus affirme , that as often as dies nouissimi , ( the last dayes ) are mentioned in the Scriptures , the ( Time or comming of the Messiah is signified ) and that his time is therfore called the last daies ; because he should be the period or ende of the Iewish state , both in regard of the Lawe , the Priest-hood , the Kingdome , and the figures or types of the Old Testament , and that after the preaching of the Gospell , no other priest-hood , law , nor Sacraments were to be expected ; though I doe not gainsay ( but that the Time of the Messiah may be called the last daies ) yet in these wordes that Time is not principally implyed ; for Iacob in this prophecie fore-telleth diuerse things which were fulfilled long before the comming of CHRIST , therefore in this Text by the Last-daies , is signified the Succeeding ages and Times , from the departure of the Israelites out of Aegipt , till the comming of Christ .

In this prologue of Iacob , wee may for our instruction obserue two things ; First , The patterne of dying ; Secondly , the Art of hearing ; the first is couched in the Summons , the second in the Charge of Iacob : For the first , it is vpon record , that the holie men in former times vsed to assemble their friends , kins-folke , and children , to blesse and instruct them before they died , t t Gen. 27. so Isaac blessed his two sonnes , Iacob and Esau . v v Deut. 33. Moses , the Tribes of Israel ; so x x 1. Chro. 29. Dauid blessed Salomon , and our blessed y y Iohn . 17. Sauiour prayed for his disciples immediately before his death : these actions of them ought to be presidents for vs to followe and imitate , and herein by their example , are wee taught to haue a speciall care of the spirituall welfare of our children , bequeathing them golden legacies , wholsome counsell , and good instructions , how to serue God , to walke in his wayes , and obserue his statutes ; z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is common to all ( as well to the rich glutton , cloathed in purple and fine linnen , as to the famisht Lazar , whose bodie is embroydered with sores , but to die well and make a good end like Isaac , Iacob , Dauid , and Iosuah , is a peculiar blessing , and therefore all men doe not attaine vnto it . The worldling when sicknes ( the harbinger of death ) arresteth him , a a 2. Sam. 17. like Achitophel , putteth his house in order & dieth , euen when he is to make a surrender of his soule , his mind like b b Luc. 10.41 Martha , is altogether intangled in temporall obiects , and cumbred about worldlie affaires , scarce reseruing one minute to dispose of his spirituall estate ; and in the calling of his friendes , hee does as c c 1. Sam. 16. Ishai did , in the calling forth of his sonnes ; first comes Eliab , then Abinadab , then Shammah , but Dauid the anointed of the Lord , comes last of all ; So when his bodie begins to decay , First , hee sendeth for his Physition , his Iupiter Menecrates , who must ( if Art be powerfull ) restore him to health , & preserue him from the ●awes of death , and from the vnsatiable graue ; next , if the Physition faile in his practise , like d d 2. Reg. 1. Ahaziah , hee will enquire of Baal-zebub the god of Ekron , some Wizard , Witch , or Sorcerer , whether hee shall , and by what meanes hee may recouer of his disease ; If this course proue disastrous and insuccesfull , then the Lawyer or Scribe must take his case in hand , to entaile and perpetuate his Lands and possessions ; And lastly , when his sicknesse growes desperate , in comes the Minister , whose presence but for fashion-sake , is as yrkesome as was the sight of e e 1. Reg. 22.8 . Micheah to Achab , this is the worldlings ende , who thinketh hee hath done God good seruice , if he can but crie Lord , Lord , at the last gaspe , and presumeth , that thereupon our Sauiour will say vnto him , as hee did to the Thiefe , f f Luc. 23.43 . To day shalt thou be with mee in Paradice . Oh no , g g Mat 7.21 . not euery one that saith Lord , Lord , shall enter into the kingdome of heauen , but he that dith the will of my Father which is in heauen , saith Christ . Now Gods will is , that vpon our death-bed wee should doe as Iacob and the other Patriarches did , to wit , Sanctifie his Name , by praying vnto him , by praising him for his goodnesse , and by blessing and instructing our children how to clense their wayes , by framing themselues according to the word of the Lord . If we hope then to take a ioyfull farewell of the world , and to die the death of the righteous , we must in the flowre of our age , & in the dayes of our youth , h h Eccl 12. remember our Creator , before the keepers of the house tremble , & the strong men bowe themselues before the grinders cease , and they waxe darke , that looke out by the windowes , before the golden Ewer be broken , and the Almond tree begin to flourish : while our legges be strong as Marble pillars , let vs be glad with Dauid to goe into the house of the Lord , and while our armes are fresh and able , let vs like Daniel seuen times a day , lift vp pure hands without wrath or doubting ; while wee haue the organs of speech , and eyes to beholde the heauens , and the firmament , which declare and shewe the glorious handy worke of our GOD , let vs with them both magnifie and praise his holy Name , and while our memorie is vnbruised , and our vnderstanding vnblunted , let vs Dedicate , Deuote , and Consecrate , to heauenly meditation these two , beeing the best members that wee haue : i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . The true professours of Philosophie euer thinke of death saith Plato , because the thought thereof is the bridle of vice , and like the water of Iordan , washeth away the leprosie of the soule ; If amongst the Pagans , no otherwise directed but by the glimmering light of Nature , the remembrance of death was prescribed as a soueraigne Antidote against the poyson of vice , ought not Christians , to whose feete the Word is a Light , and a lanterne vnto their pathes , to be farre more carefull how to liue , and how to die then they ? If wee then haue a desire to patterne Iacob , in the manner of his dying , wee must imitate him also in the fashion of his marrying ; Iacob could not enioy his best beloued Rachel , till he had married Leah , because as k k Genes. 29.26 . Laban answered him , It is not the manner of this place to giue the younger before the elder . Euen so , like Leah and Rachel , liuing well , and dying well , are two Sisters , the Twinnes of Grace , all men long for the younger of these ; For shee is beautifull and faire , but the elder is neglected , because shee is bleare-eyed and of harder fauour ; The very reprobate wisheth to partake with the righteous , in his well-dying , but renounceth his fellowship in well-liuing , but the followers of Iacob contract themselues to both . These two are like the two l l August . de ciuit . Dei . lib. 5. Temples ( of Honour and Vertue in Rome , ) which were so contiguouslie built , that no man could goe into the Temple of Honour , vnlesse hee went first through the Temple of Vertue ; Euen so is the coniunction of well-liuing , and well-dying ; For none can attaine to the happinesse of well-dying , vnlesse first hee accommodate and applie himselfe to well-liuing .

Secondly , in the charge of Iacob to his sonnes , is infolded the Arte of hearing Gods oracles , an Arte so necessarie and requisite , that without the Theorike and practise of it , it is as hard for a man to enter into the kingdom of heauen , as for a Camell to goe through the eye of a needle . For Faith commeth by hearing , and without Faith it is impossible to please God ; therefore it is expedient for all men to be studious in this Arte. In hearing then the Prophecies of God , and the preaching of his Word , foure things are required ; The presence of the bodie , the assembling of the cogitations , the attention of the eares , and the intention of the minde ; for as Iacob saide to his sonnes , so God sayes to vs all , Gather your selues together , gather your selues together , Heare , ô yee people , and hearken vnto the word of the Lorde : these foure , like the foure m m Ezek. 1.9 . beasts which Ezechiel saw in Vision , must all goe one way together , for if they be separated , all Preaching is effectlesse ; if the bodie bee onely present , and the cogitations absent , then the words of the Preacher will be to lesse purpose , then the Prophets speaking to the n n Ezek. 37.4 drie bones ; if the eare bee onely open , and the minde shut and sealed vp , then though the ministers lips preserue neuer so much knowledge , and like lillies drop downe pure mirrhe , yet is his doctrine but like seed sowen in a sandie ground : some are like vnto the o o 1 Sam 5.5 . Priests of Dagon , who because their God falling before the Arke , broke off his head and the two palmes of his hands vpon a Threshold , would neuer tread on the Threshold of Dagon in Osh●od ; these are Recusants who haue made a vow to auoide our Churches and Temples , as Synagogues of Sathan , because in them the Truth of Gods word hath foiled and ouerthrowne their Romish Idol . Some haue Maries body but Marthaes mind , they will frequent the Temple and sit at Christs feete , but their cogitations are else where , distracted with earthly affaires , concerning a Yoke of Oxen , a farme , or a new wife , these hearers are like vnto the monstrous people of India , called Monosceli , who as Pomponius Mela writes , haue but one legge to hop vpon , Monsters in religion , they run , but with no desire to obtaine , they draw vnto God with their eares , but their harts are far from him , they sacrifice the worse part to God , and the better to Mammon , doing as the Israelites did , who kept a holiday to the Lord , but offred burnt offerings and peace offerings to the molten calfe . Some haue attentiue eares but their mindes are ill disposed , such are Athenians , thirsters after nouelties , not after righteousnesse , men of itching eares , to which all musicke is harsh and tedious , but the Chaldean consort of Cornets , trumpets , harpes , sackbuttes , psalteries and dulcimers , these must be fed according to their humorous appetite , with new , and fresh broacht opinions , strange inuentons , and deuises , or else in their Censure the preacher is but a babler , hence it is that the pulpit which like the arke of God should be the store-house of no other foode but Manna , the bread of life is made a dish to serue in Athenaeus his p p Athen. lib. 11. Pentaploon , or galimaufrie consisting of wine , honie , cheese , meale , and oyle , for the preacher being a light and wanton person , the slaue of Tham●ur , and a polluter of the Sanctuarie , in hop● of popular applause , suiteth his sermon to the giddie eare of his auditorie , stuffing it with poeticall fragments , strayned allegories , and Aegyptian eloquence , here is like people , like priest , both like Ephrami , fed with wine , and puft vp with vanitie . Againe , some will present both body and eare externally very deuout , but the heart imagineth and contriueth mischiefe , these are our moderne Pharisies , and Herodians , that vnder pretence of religion , and the cloke of sanctitie , come to entrap the ministers of Christ , these crie haile master & kisse the preacher , but afterwards betray him , slaunder his doctrine , wrest his speeches , and speake euill of the way of truth , Woe be to such hearers , for they follow the way of Caine , and are cast away by the deceite of Balaams wages , and perish in the gainesaying of Corah : these are like vnto adders which refuse to heare the voice of the charmer charme he neuer so wisely , and therefore as they , soe these stop one of their eares by laying it close to the earth and the other with their tailes ; the eare of the body , and the eare of the soule , the attention and the intention , being both depraued by an inbred and naturall hatred of goodnesse ; Aristotle wisht that young men might be secluded from the lectures of morall Philosophie , because for the most part they be vnprofitable hearers , in regard that they want experience , and are caried away with the streame of euill affections , and of the same mind was Pandarus , and Homer , saying , For light witts want experience , and yong folke are alwaies rash and vnstaied ; whether the Philosophers aduise be authenticall or no , I will not here dispute , onely I wish that such hearers as these aforenamed , either had their eares and hearts circumcised , so that they might proue worthie proficients in this heauenly art , or that if they will not heare with zeale and deuotion , they would cease to be like Iebusites , prickes in the sides of the Israelites and forbeare by absenting themselues , to profane Gods temple , discourage his ministers , and corrupt others with the leue● of their lewd life and euill example .