Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	brethren_n	father_n	joseph_n	2,518	5	9.7131	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09376	A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon the 11 chapter to the Hebrewes preached in Cambridge by that godly, and iudicious divine, M. William Perkins ; long expected and desired, and therefore published at the request of his executours, by Will. Crashawe and Tho. Pierson, preachers of Gods Word, who heard him preach it, and wrote it from his mouth.	Perkins, William, 1558-1602.	1607 (1607)	STC 19677.5; ESTC S2273	415,205	614

made vnto him in Christ then he reasoneth and striueth against temptation and layes the word as a shield vnto his soule to keepe out the fierie darts of Satan yea hee applies the same word to his owne soule as a corrosiue vnto 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 onely 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 haue 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 vnto vs in Christ touching our eternall deliuerance from the spirituall bondage of the diuell Oh! great will bee the fruit hereof not onely for inward comfort to our own soules and ioy to such as loue vs but also we shall hereby giue a worthy euidence to the world that we haue bin sound in the faith wherein we shall leaue a good president to those that follow vs. 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 haue 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 vnto 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 haue 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 vnto his brethren what he esteemed his chiefe happinesse namely that in faith hope he was ioyned vnto 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 haue 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 vnto 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 haue his bones kept among them that they might be a pledge vnto them of their deliuerance Yea note further the story saith Gen. 50.15 that Ioseph did not onely 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 euery Christian both carefully and reuerently to vse the sacraments which God hath giuen as pledges of his couenant of grace made with vs 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 vs 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 haue no ground whereon to build their superstitious worshipping of Reliques And thus much of the example of Iosephs faith Moses Faith VERSE 23. By faith Moses when he was borne was hid three moneths of his parents because they saw he was a proper childe neither feared they the kings commandement IN this verse the holy Ghost proceedeth further and setteth downe vnto vs a notable and worthy example of the faith of Moses parents If we would see the history at large we must read the 2. Chapter of Exodus of which these words are an abbridgement or briefe Epitome Now here the faith of Moses parents is commended vnto vs by two notable

suffer for Christs sake Blessed are you saith Christ when men reuile you and speake all manner of euill sayings against you for my names sake c. And S. Peter saith If yee bee railed vpon for my names sake blessed are ye And lest any should doubt how this can be Christ shewes wherein this blessednesse consists saying He that forsaketh houses or brethren or sisters or father or mother or wife or childrē or lands for my names sake shall receiue an hundred fold more and shall inherit eternall life A most worthy promise assuring vs that no man loseth by suffering for Christs sake for hee shall be rewarded an hundred fold ouer In stead of earthly friends and worldly comforts he shal haue the loue and fauour of God shed abroad in his heart which will bee an ouer-flowing fountaine of comfort for soule and body for euer farre more worth than the wealth and treasures of all the kingdomes in the world A smal springing fountaine we know is better to an house than a hundred Cisternes full because of continuall supply from the springing fountaine when the Cisterns will be spent Behold the loue of God in Christ with other spiritual graces shall be in all that suffer for the name of Christ as liuing streames flowing vnto life eternall when as the cisterns of all worldly pleasures and treasures shal be spent and dried vp 2 By suffering afflictiō for Christs sake wee are made conformable vnto him in his humilitie that so we may bee made like vnto him after this life in glory So Paul saith Our light affliction causeth vnto vs an eternall weight of glory 2. Cor. 4.17 And againe it is a true saying If we be dead with Christ we shall also liue with him If we suffer we shall also raigne with him 2. Tim. 2.11 12. This assurance can no worldly riches giue and therefore wee may boldly say that the suffering of reproach for Christ his sake is greater riches than the treasures of a whole kingdome 3 To suffer for Christ his sake is a token of Gods speciall loue and therefore S. Paul biddes the Philippians Not to feare their aduersaries which is a token of saluation vnto them and that of God because it is giuen to you saith he for Christ that you should not onely beleeue but suffer for his sake Wherfore if suffering for Christ haue a promise of blessednes if it make vs conformable vnto Christ be a signe of Gods special loue then is it to be esteemed aboue the riches and honours of the whole world Are afflictiōs for Christ to be esteemed aboue the treasures of a kingdome then we must all learne to reioyce in the troubles and wrongs which we suffer for Christs sake So did the Apostles Act. 5.41 They departed from the councell reioycing in that they were counted worthy to suffer affliction for his name And S. Paul brags hereof greatly saying I beare in my body the marks of the Lord Iesus Gal. 6.17 And looke as these seruants of God reioyced in their sufferings for Christ so likewise must we labour for the same heart and affections in the like case for who would not reioyce to be made partaker and possessor of the treasures of a kingdome Well the rebuke of Christ is greater riches than the treasures of a kingdome This lesson is of great vse for howsoeuer many among vs come to heare Gods word yet there be many also that scoffe and mocke at religion and at the Gospel of Christ and the professors thereof whereby the most are hindred in profession and many daunted and quite driuen backe But wee must here learne not to bee discouraged by these mockes Indeede we must take heed we giue them no iust occasion to mocke vs and then if we be scoffed at we shal neuer be hurt by it nay though that be farre from their intent yet in mocking vs they doe vs great honour For the word of God that cannot lie is this that to suffer affliction for Christ his sake is greater honour and riches than the treasures of a kingdome And if Moses his iudgement be good which God himselfe doth here commend then we are happy and blessed in enduring these mockes and scoffes for Christ. Secondly wee must here learne instruction for the time to come We haue for a long time through the great goodnesse of God enioyed peace and wealth with the Gospel of Christ but vndoubtedly these daies of peace will haue an ende they cannot last alwaies Gods people must passe through the fierie furnace of affliction Well when this is come vpon vs how shall wee be able to beare it Surely we must now learne to be of this opinion that Moses was of we must iudge it to bee the greatest honour and riches that can be to suffer affliction for Christ his sake and this will be the ground of all constancy courage and Christian boldnesse in the day of trial For he that is of this mind wil neuer feare affliction nor reproach for Christ his sake nay he will be so farre from fearing it that he will reioyce and triumph therein Further whereas it is said Esteeming the rebuke of Christ here marke the rebuke of Gods church and people is called the rebuke of Christ. The people of God in Egypt were laden with reproaches and rebukes and behold Christ accounts it his rebuke and the holy Ghost so calls it Where learne this That Christ esteemeth the reproach and affliction of his Church as his owne affliction When Saul went to persecute the brethren at Damascus Act. 9.2 4 Christ Iesus calls to him from heauen saying Saul Saul why persecutest thou me Saul went to persecute the Christians and yet our Sauiour Christ taketh it vnto himselfe And after his conuersion he saith 2. Cor. 4.10 Euery way wee beare about in our bodies the dying of the Lord Iesus And againe Let no man put me to businesse for I beare in my body the markes of the Lord Iesus Gal. 6.17 This is a point of speciall vse First hence we learne that Christ hath a speciall care of his Church and Children in that he iudgeth their afflictions to be his owne afflictions and therefore he can no more forget or leaue off to helpe them in distresse than deny himselfe Secondly here is a speciall comfort for Gods children that be in affliction their afflictions are not their owne alone but Christs also he is their partner and fellow sufferer This may seeme strange but it is most true Christ puts as it were his shoulders vnder our afflictions and takes them to himselfe as though they were his owne than which what can be more comfortable For though thou thy selfe cannot beare it yet trust vndoubtedly that Christ who beares with thee wil giue thee strength to vndergoe it vnto victory Thirdly if the afflictions of a Christian bee the afflictions of Christ then it is a fearefull sinne for any man to mocke or reproach his brother

during prime of his age is giuen to nothing but to his pleasure that is as good to him as Iacobs redde broth was to Esau take this pleasure frō him and take away his life herein is all his ioy and he delighteth in nothing so much as to spend his time in hunting hawking dicing gaming wantonnesse and drinking Now know for certaine this is a right Esau and yet many such haue wee among vs who thinke of themselues that they are they iolly fellowes and they onely carrie the braue minde but as for Iaacob and such as make conscience of their waies and words those alas are silly fellows Now what is to be said or thought of these Surely this if they doe not and that in time looke to their estates and to themselues it will cost them their liues euen the life of their soules Esau lost his birth-right by his profanenesse and so will these men doe if they continue in this estate they will blot their names out of the booke of life and roote themselues quite out of the kingdome of heauen Therefore let all yong men whatsoeuer they bee high or lowe take heede how they liue in sinne and goe on in their wickednesse for if they take Esaus course and continue in profanenesse doubtlesse they will haue Esaus end How wonderfully doth Satan bewitch them that while they goe on in sinne they should thinke so highly of themselues and so basely of those that make conscience of their waies Wherefore in the feare of God let such betime redresse their waies and courses lest when Gods curse is vpon them they crie too late for mercy And thus much of the parties blessed The fourth point to be considered is the nature or matter of this blessing in the ende of the verse Concerning things to come The meaning of these wordes is this That olde Isaac their father did pronounce blessings vpon his sonnes not onely for the time present but also for the time to come in blessings temporall and spirituall as wee may read Gen. 27. vers 28 39. where hee giueth to them both the fatnesse of the Land and plentie of wheat and wine and especially to Iaacob that he should be Lord ouer his brethren But some will say it may seeme to prooue otherwise for while Iaacob liued he was alwaies humble and subiect to Esau and when he came to his owne countrie from among the Aramites as he met with Esau he sent presents to him and when he saw him he went before and bowed himselfe to the ground 7. times vntill hee came neere to his brother Answ. That prophecie of Iaacob and Esau that the elder should serue the yonger must not be restrained to the persons of Iaacob and Esau but referred to their posteritie especially in the daies of Dauid and Salomon for then were the Edomites who came of Esau in subiection to the Israelites the posteritie of olde Ismael Whereupon Dauid speaking as a King saith Psal. 60.8 Moab shall be my wash-pot ouer Edom will I cast my shooe meaning thereby that hee would bring the posteritie of Esau into a base and lowe estate of subiection vnto him according as we may see verified 2. Sam. 8.14 But some will say that Isaac when he blessed Esau pronounced that he should haue a fertile soile and the fatnes of the earth should be his dwelling place Gen. 27.39 whereas in Malachie the Lord saith Mal. 1.3 he hated Esau. And a token thereof was this that hee had made his mountaines waste and his heritage a wildernesse for dragons meaning that he should dwell in a barren Land How can these two agree Answ. First wee may say thus That the land of Edom was a fertile land but yet in respect of the Land of Canaan but a barren and waste Land Secondly Isaac speaks here of Idumea as it was in his time not as it was afterward for it might be fertile in Isaacs time 〈◊〉 yet after become barren for God will curse a Land by turning fruitfulnesse into barrennesse for the wickednesse of them that dwell therein Psal. 107.34 And thus much for the example of Isaacs faith Now follow the examples of the faith of Iacob Iacobs Faith VERSE 21. By faith Iacob when he was dying blessed both the sonnes of Ioseph and worshipped on the end of his staffe IN these words the holy Ghost layes downe the notable and worthie example of Iacobs faith which is heere commended by two actions First his blessing of the two sonnes of Ioseph Secondly his adoring or worshipping of God In the first action consider these points 1. The blessing it selfe 2. The circumstances belonging to the same As 1. the time when Iacob blessed them that is when hee was dying secondly by what meanes did hee blesse them namely by faith thirdly the parties blessed Ephraim and Manasses Of these in order First for the blessing Of this kinde of blessing wee entreated in the former verse in the example of Isaacs faith and therefore neede not now repeate the same Onely this wee must remember that this blessing of Iacob is not the common or ordinarie blessing of a Father but the extraordinarie blessing of an holy Patriarch and Prophet of God The blessing it self stands in three things 1. Iacob makes the sonnes of Ioseph his own sonnes adopting them and taking them into his family And this is the meaning of those words in Genesis where Iacob saith as hee is blessing them Let my name be named vpon them and the name of my Fathers Abraham and Isaac Gen. 48.16 that is they shall be receiued into my family and be my children called after my name 2. He giues them two portions in the Land of Canaan for Iacob was made an instrument of God by way of prophecie to distinguish and diuide the Land of Canaan among his children 3. He doth as a Prophet by the spirit of prophecie foretell the condition and estate of Ephraim and Manasses in their posterity to wit that they should be great Nations and of them should come two great people in these three things doth Iacobs blessing consist Out of this blessing of Iacob we learne two things First that God alloweth this liberty to a master of a family to adopt and chuse for the vpholding of his house a childe or children in the want of issue from his owne body For here olde Iacob for the continuance of his posterity and the enlarging of the Church of God adopteth his sonnes sonnes into his own family to be his own sonnes And this he doth by faith And therefore a Lord and Master in his family may doe the like but yet with this caueat hee must euer take heede that in this adopting he doe not vniustly hinder his owne issue or kindred Againe whereas Iacob blesseth these two sonnes of Ioseph by fore-telling the particular estate of their posterity for their portion in the Land of Canaan here wee learne that in many things God doth vouchsafe to reueale his

Christ concerning life euerlasting and theron we must rest and stay our selues Then let temptations assault vs and driue vs whither they can still wee must holde fast the promise with both hands of faith and aboue hope by faith appoint and designe vnto our selues a part and portion in the kingdome of heauen And so doing wee shall bee true Israelites and true followers of this faithfull Patriarch who by faith beyond all likelihood allots the Land of Canaan to his posterity 3 Circumstance The parties whom he blessed namely the two sonnes of Ioseph Manasses and Ephraim Hereof wee may read at large Gen. 48.8 9 c. where among many things obserue this one Ioseph brings his two sonnes Manasses and Ephraim vnto Iaacob his father that hee might blesse them as he lay on his bedde Now Iosephs mind was that Manasses the elder should haue the chiefest blessing and therefore he set Manasses at Iaacobs right hand and Ephraim the yonger at his left But Iaacob beeing to blesse them laies his hands a-crosse putting his right hand on Ephraims head and the left on the head of Manasses whereby he gaue the birth-right which was a principall prerogatiue vnto Ephraim contrary to Iosephs desire Vnto Manasses hee gaue a blessing also but farre inferiour to Ephraims Now here we may not thinke that Iaacob did this vpon any fond affection as parents oftentimes doe because they loue one childe better than another but hee did it after a speciall manner by the direction and instinct of Gods spirit which so appointed it For when Iaacob blessed them he knewe not of his owne knowledge by the benefit of his senses which was Ephraim and which Manasses Againe looke as Iaacob gaue the blessings at this time the principall vnto Ephraim and the lesser to Manasses so afterward they came to passe For as we may read the tribe of Ephraim was farre more populous and more glorious than the tribe of Manasses And therefore in the bookes of the Prophets Hos. 4.16 and 5.9 and 6.4 c. we shall finde that the name of Ephraim is giuen to all the ten tribes and they are called by that name because it was the most noble tribe of all and the most valiant and as it were the shelter of all the rest Yea further of this tribe came 1. Chron. 7.27 Iehosuae that noble captaine and 1. King 11.26 Ieroboam and many other mighty Kings of Israel Where we may learne that God is the disposer of honours and dignities in this world he giueth these to whom he will to some more and to some lesse as pleaseth him yea sometime he raiseth vp men of base and lowe degree to great dignitie as Dauid saith Psal. 113.7 He raiseth the needy out of the dust and lifteth the poore out of the dongue Now whence comes this Is their learning their great strength their beautie or wonderfull skill and knowledge the cause of their preferment or the wealth of their parents or any thing in them No surely If we speake of the first cause wee see in this example that the preferment of Ephraim aboue Manasses was for no cause in Ephraim for what was in Ephraim that was not in Manasses when Iaacob blessed them Surely nothing for hee was but a childe as the other was and a yonger childe also but hee was preferred by reason of Gods good will towards him And so it is with all those that are aduanced to preferment in this world Wherefore seeing honour and dignity commeth not from themselues or any thing in them therfore they must not ascribe it to their owne wit learning strength or friends but wholly to the gift of God as the first cause and so must labour to vse it to the honour of him that onely giues it of his good pleasure else they sacrifice to their owne net Hab. 1.16 Quest. Why doth the holy Ghost in this place put Iosephs name downe who was not blessed and conceale the names of the two children that were blessed Answer If wee reade the History in Genesis wee shall see the reason hereof For when Ioseph heard that his Father Iacob was sicke though he was a mighty Prince and a noble Potentate among the Egyptians and his Father but a poore Pilgrime yet hee comes to his sicke Father before his death and brings his two sonnes with him to haue his Father to blesse them before he died and therfore the holy Ghost heere nameth Ioseph to shew vnto vs what respect he had of his Fathers blessing hee made more account thereof and did more esteeme it that so he might haue his sonnes within the couenant than of all the Kingdomes in the world and therefore he brings them both to his Father to be blessed a little before his death Now looke what minde affection Ioseph beares the same should be in euery one of vs. Whatsoeuer our estate be whether honourable or base and meane wee must with Ioseph esteeme more of Gods couenant to be members of Gods Church then of all the honour in the world besides and we must esteeme our places and preferments that we haue or our children may haue to be nothing in comparison of the blessing of God and his fauour Yea we must chuse with Ioseph rather to leaue our honours and dignities for a time or if it were for euer then to lose the blessing of Gods grace and blessed shall those Fathers be with Ioseph who had rather haue their children blessed of God then aduaunced in the world The second action of Iacobs faith is in these words And worshipped on the end of his staffe and it is a notable worke for the cōmendation of his faith But before we come vnto it there are certaine questions which may profitably be considered As first for the translation how the words should be read The Papists read them thus And adored the top of his Rod that is say they the top of Iosephs Scepter who came to visit him From whence they would gather and ground their abhominable Idolatrie in the Adoration of creatures and namelie of Holie things as Crucifix Reliques Images as also of God at and before such holie things But we must know that their translation is false and erronious and cannot be iustified howsoeuer they may bring some mens witnesse and testimonie for the same For in reading it thus and adored the top of his Rod they leaue out a substantiall word of the text to witte this word vpon whereby they corrupt the Text and depraue the meaning of the holy Ghost Againe their obseruation and collection hence is most abhominable for to worshippe an Image or other holy thing or GOD himselfe in or at the same is flatly forbidden in the second Commaundement Thou shalt not make to thy selfe any grauen Image c. Thou shalt not bow downe to them But our Translation in this place is true and right according to the wordes of the Text and the meaning of the holy Ghost That

will counsell in a speciall manner vnto them that be his children As in this place he reuealeth vnto Iacob the particular estate of the two sonnes of Ioseph In like manner when God was to destroy the Sodomites Shall I hide saith the Lord from Abraham that thing which I do seeing that Abraham shall be indeede a mighty Nation for I knowe him that he will commaund his sonnes and his houshold after him that they keepe the way of the Lord. And the Prophet Amos saith Surely the Lord will doe nothing but he reuealeth his secrets to his seruants the Prophets So saith our Sauiour Christ to his Disciples Ye are my friends and he giueth a reason because saith he I haue reuealed vnto you all that I haue heard of my Father Iohn 15.15 So that those which are in Christ the friends of God they shall in a particular and speciall manner knowe those things which God will not reueale vnto others And looke as this is here verified to Iacob in a speciall manner so it is true generally in all Gods seruants children hee reuealeth some particular things vnto them more then hee doth vnto others For besides that generall knowledge which they haue in his word he reueales particularly vnto them the knowledge of their owne election of their iustification sanctification and glorification to come though not by way of prophecie yet by the working of his spirit in the ministerie and meditation of his word And thus much of the blessing Now followe the Circumstances The 1. Circumstance to be considered is the time when Iacob blessed the two sonnes of Ioseph noted in these words when he was dying that is being ready to die not in the act of dying In this circumstance wee may learne two especiall duties one for masters of families the other for the Ministers of Gods word for here Iacob beares the person not onely of a Father but of a Prophet First Masters of families are here taught to set in order their houses and families whereof they haue charge before they die for Iacob hauing a great charge and many children calls for the sonnes of Ioseph Ephraim Manasses before his death and makes them his owne to perfect his family Quest. How will some aske must a man set his house in order when he dies Answer By doing two things after Iacobs example for first he disposeth of his temporall things and distributeth his temporall inheritance in the Land of Canaan Secondly he giues them charge of some duties concerning himselfe and some others especially concerning religion and Gods worship and then he dies as it is said When he had made an end of giuing charge vnto his sonnes he plucked vp his feete into his bed and gaue vp the ghost Genesis 49.33 So likewise Masters of families they must set their houses in order by the like two duties 1. By a due disposing of their temporall goods and possessions and 2. by giuing exhortation and charge vnto their children and family concerning the worship of GOD and the practice of true Religion This as wee may also reade 1. Kings 2 was the practice of good King Dauid when he was about to die and as he saith to goe the way of all flesh hee calls for Salomon his sonne and makes him King in his stead and giues him a most notable charge concerning Gods worship Verse 3 reade the place it is worth the marking So the Prophet Isaiah when he comes to Hezekiah from the Lord hee aimes at these two and bids him set his house in order for hee must die and not liue Isay 38.1 and so ought euery Master of a familie after their example both learne and practice these two duties Secondly Gods Ministers must hence learne their dutie for Iacob was a notable Minister and Prophet in Gods Church which was then in his family Iacob he blesseth the sonnes of Ioseph that he might receiue them into his family and into the couenant that so hee might continue and preserue the Church of God after his death for looke as Isaac his Father did call him into the couenant and blessed him so dealeth hee with the two sonnes of Ioseph And accordingly euery Minister of GOD in his place ought to haue speciall care to conuay and deriue true religion and the Gospel of Christ from hand to hand so much as they can while they liue that so after their death it may be published and maintained In the new testament we haue a worthy commandemēt for this purpose S. Paul hauing instructed taught Timothy in the waies of godlines and religion chargeth him that what things he had heard and learned of him the same he should deliuer to faithfull men which should be able to teach other also that so Gods Gospel and religion going on from hand to hand from person to person might increase from time to time S. Peters practice herein was notable 2. Pet. 1.15 I will endeauour therefore alwaies that yee may bee able to haue remembrance of the things of God after my departure hauing professed before that while he liued he would stirre them vp by putting them in remembrance v. 13. And in like sort all Gods faithfull ministers must doe their whole endeauour before they die that the Gospel may be preached when they are gone 2. Circumstance By what meanes did Iacob blesse the two sonnes of Ioseph Ans. By faith in the promises of God so the text saith By faith Iacob blessed the two sonnes of Ioseph And if we consider the matter well wee shall see it was a notable faith for hee was now a poore pilgrime in Egypt and yet by faith giues them portions in the Land of Canaan Quest. Why will some say did hee not keepe himselfe in the Land of Canaan Answ. Iacob indeede dwelt there for a time but yet as a soiourner hauing no more liberties than hee bought for himselfe no not so much as water for his camels or a place to bury the dead and besides he was driuen out of this his own Land by famine and was faine to flie into Egypt for food and sustenance and there to liue as a poore pilgrime and stranger forth of his owne countrey And yet for all this extremitie as though he had bin some mighty potentate of the world or some Emperour hee makes his Will bequeathes vnto his children the Land of Canaā allotting to euery one his part portion which must needs be a worke of a notable faith wonderfully apprehending applying the promise of God In his example wee are taught a notable dutie in the matter of our saluation When as any of vs by reason of the rigorous temptation of sinne and Satan and by their assaults shall seeme to our selues to bee as it were thrust out of our inheritance in the heauenly Canaan what must we doe We must not despaire but euen then set before our eies and call to remembrance the promises of God made vnto vs in