hard things their Children may undergo in this Life Men should be mindful of this themselves and should be minding their Children thereof fore-warn'd fore-arm'd 't is then no surprize to them or theirs The Sixth Inference Remarkable is Suppose the aforesaid fall out yet the Children of the Covenant that both take hold and keep hold of it Isa 56.4 6. shall certainly have their loss of Temporals made up with Spirituals as Jacob here who had lost the Comfort of his Country and Kindred the company of a Blessing Father and of an Indulgent Mother no Camel or Coach he had to carry him yet hath he here a Ladder whereon he convers'd with Heaven and God at the top to counter-comfort him and to make up all his Losses out of his alone Fulness and All-sufficiency Now Malè cubans suaviter Dormit soeliciùs somniat though his Body lay cold and his Head hard when well wearied he both slept sweetly and dream'd more comfortably than ever he had done upon a Bed of Down in his Mothers house his Ladder of love makes up all his Losses and Jacob's Bethel became better hereby than his prophane Brother's Beth-aven Resolving to Murder him The Seventh Inference is All inferiour Affairs have their dependency upon and their disposal by their Superiour the most high God All occurrences that happen at the foot of this Ladder are ordered by him who is at the top of it and therefore Fate and Fortune are but the idle Dreams and vain Dotages of the blind Heathens A Godly Jacob cannot be banish'd by a Prophane Esau and put hardly to it here below but God's Eye is upon all and orders all for the best in all this hardship God was but proving Jacob to do him Good at his latter End as he did Israel after Deut. 8.16 we should not look too much upon the backside of this Ladder of Providence which seems black and rough but upon the foreside more which is more lovely and doth all things well Mark 7.37 Psal 84.10 and 85.12 and Rom. 8.28 we can never judge of Providence by piece-meal the injudicious Children and Fools cannot judge aright of half-done Deeds some Trades have their Finishers God is so to all though the Devil may be in the Alpha God will be the Omega as Jam. 5.11 he winds up all then beauty appeareth in every part of his work he is the high Chancellour The Eighth Inference is God uses the ministry of Angels in managing of the World in matters publick and private yet are they but Messengers of God Zech. 1.12 not Mediators for men Jacob did not apply himself to them as such Gen. 32.2 the Rabbies say every Country has its Tutelar Angel as that of Persia Dan. 10.13 the ascending Angels belong'd to Palestine whence Jacob was departed they therefore return to Heaven as having no farther charge of him and those descending belong'd to Mesopotamia whither Jacob was going to take their care of him undoubtedly there is an insensible hand of God and his Angels ordering all things However 1. Men must be as Angels that climb this Ladder of an Angelical or Evangelical Nature for none else were seen upon it And 2. We ought as they be as willing to descend and be abased as to ascend and be exalted their Pattern is for our Practice 3. And lastly 'T is matter of Confidence against the malignity of Men and Devils for Angels ministry is mightier for us than that against us Angels are more and more mighty than angry Men and enraged Devils The Ninth and last Remarkable Inference is More plainly to ask your hearts whereabout you are upon this Ladder of ten Rounds or Steps As 1. Examine your Conviction which is the first Step in your climbing work were you ever let Blood in Venâ Cordis in the Heart-Vein which conduceth to your Souls Health as much as Phlebotomy in Venâ Corporis or opening the Arm-Vein doth to that of the Body as those in Act. 2.37 they had compunction were pricked to the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were punctually pierced as if with the very Nails wherewith they had crucify'd Christ sticking fast in their own hearts Thus Paul tells of his own first workings that the Commandment came to him Rom. 7.9 How came it to wit with a witness having a vital penetrative Power in it The Law by the Spirit of Life without which 't is but a dead Letter let out the life-blood of Sin by its lively touch and brought him to Sense of Sin and to Conscience of Duty when the Sun shines in at the Window the Moats unseen before do then appear 2. Your Contrition hath your Rocky-heart been smitten with Moses Rod the Law as the Rock-Horeb was therewith God standing upon it to make Moses's stroak effectual to set the Rock abroach Exod. 17.6 then 't is that God blessing the means your hard-heart doth kindly melt into Tears and Tenderness in Gospel and Godly sorrow There is Dolor sensus a Worldly sorrow which may make a great noise but 't is this Dolor Intellectus that made Josiah's heart tender 2 Kings 22.19 and Mary's Joh. 20.13 so yours also when you weep as she did because your Sins have taken away your Lord Christ and you know not where they have laid him your friend 3. Your Conversion or thorough change a change in part only is to be a Monster and a turning from Prophaneness to Civility or f a little further to Duty is but a turn to Half-part 't is but the half-turn from West to North not the good-turn the whole-turn from West to East that Day spring from on high the round-turn from Sin to Christ that bright and morning Star Rev. 22.16 The want of this turn to the full counterpoint in setting the back to Sin and the face to God is that which God complains of They return but not to the most High Hos 7.16 You must be sanctified throughout 1 Thess 5.23 and the Thorn chang'd to a Firr-tree Isa 55.13 4. Your Desires after God come next your turning from Sin to God Examine what Palpitations and Pantings of Heart have you after God's Goodness after your Surfeitings of Sins sinfulness David's Soul followed hard after God Psal 63.8 following him Hot-foot as we say and hard at his Heels God's Right hand upholding him lest his feeble Legs and pursie Heart should faint and fail in the pursuit The Desire of the Prophets Spirit was after God Isa 26.8 9. This Desire begets Prayer as in Paul Behold he prayeth Act. 9.11 which he had never done before to any purpose though a strict Pharisee Act. 26.5 what pourings out of heart have you Psal 62.8 what spreadings of your Case before the Lord as Hezekiah did the Rolls 5. Examine your Delight in God Trahit sua quemque voluptas your Delight which every man must have hath been in Sin is it now in God is your close cleaving to this Ladder in your climbing-work the continent cause of
when together 't is only from God The third thing is the Action Wait for this Now waiting is a Servants work Psal 123.2 If I be a Master saith God where is my Service Mal. 1.6 David expectando expectavit Hebr. Kavah Kivethi Psal 40.1 in waiting waited he prayed and waited he waited and prayed he first prayed and then waited to see the Issue Psal 5.3 Waiting is an Act of the Soul wherein it earnestly looks for some promis'd good from the Hands of God Waiting is a Compound of many Graces Faith and Patience like the two Cherubims which covered the Mercy-seat have their Faces looking one toward another and join their Wings together over-shadowing the Soul in this waiting work These two Graces do support the Heart of Man as Aaron and Hur did the Hands of Moses Exod. 17.12 Hope is the Pulse of the Soul and expectation is its Perspective-glass As the Body lives spirando by breathing so the Soul lives sperando by hoping and the more lively that hope is the more lively is the Soul for God Expectation discovers things afar off in Faith's Perspective glass as if they were at Hand John 8.56 hereby Abraham saw Christs Day and as Faith hath a strong sight so it hath a long Hand wherewith it both Espies and Embraces remote Mercies Heb. 11.13 'T is not enough to believe the Promises in the truth of them nor to hope for the good of them which is laid up in them but we must patiently wait and expect till that good be given out to us by the God of Judgment timing all our Mercies for best to us The remaining part of the Patriarch Jacob's History may be reduced to these few Remarks The first is When Jacob had bestowed his Patriarchal and Prophetical Benediction upon all his Sons being both broken with old Age and wearied with so long a Funeral Oration which he had delivered with his utmost Extension of Speech Intention of Spirit and Retention of Memory he quietly composeth himself to Die and sweetly to sleep in Jesus well knowing with Job that his Redeemer lived and was ready to receive him into a Mansion of Glory Gen. 49.29 33. He had hitherto raised up himself into so reverend a posture 't is supposed he sat on his Bed-side with his Feet hanging down as his infirm Body would permit in reverence to the Word of God which he then delivered c. so drew up his Feet and died The Apostle expresseth dying Jacob's posture leaning on his Staff Heb. 11.21 where likewise he mentioneth only Jacob's blessing the two Sons of Joseph because Born out of his Family in a Forreign Land yet by Faith both are Adopted by Jacob for his own Children and where the Apostle also follows the Septuagint who in their unprick'd Bibles did read Matteh a Rod for Mittah a Bed the Hebrew reading is He bowed himself upon the Beds-head Gen. 47.31 The Romish Vulgar reading leaveth out upon to make way for their worshipping the Cross Suppose the reading be upon the top of his Staff instead of the head of his Bed then might it figure the Rod or Scepter of Christ otherwise it had not been Faith as the Apostle calls it here but Superstition but the genuine true sense is that Jacob raised himself on the Pillow being now a Clynick or Bed-rid at the Beds-head supporting his feeble Arms with his Staff which some not improbably putting both the Hebrew words Mittah and Matteh together suppose was his Bed-staff when he took Joseph Sworn to Bury him in Canaan so bows himself forward with his Head in thankfulness to God who had not only given him the sight of Joseph whom he had reckoned dead and devoured by wild Beasts and his two Sons also in great Grandeur and likewise some sure hope to be Buried himself in the Land of Promise as an Earnest and Hansel of the Twelve Tribes Possessing it The second Remark is The sweetest days that ever Jacob saw were those days he lived in the Land of Egypt immediately before his Death Joseph feedeth his Father with his whole Family full seventeen years before his Fathers Death Gen. 47.28 and so long Jacob had nourished Joseph full seventeen years before he was sordidly sold by his Brethren whom he now nourished Gen. 37.2 That the Son should feed his old Father and Family in a time of most dangerous Famine was but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a paying nourishment to him from whom he had first his own before yet such was his Sons Capacity as Lord of the Land that it made Jacob's last days his best days He was an hundred and thirty years when he was brought before Pharaoh Gen. 47.9 and he lived in Goshen till he was an hundred and forty seven years old ver 28. God reserved his best Wine till the last for him As his Nature and outward Man was most comfortably accommodated by his Son in Goshen so no less was his Grace and Inner Man by his God to the last for his Graces like good Liquor as above ran fresh to the bottom Mark the perfect Man and behold the upright for be his beginning and his middle never so troublesom the end of that Man is peace Psal 37.37 A Goshen he shall have either here or in Heaven hereafter The third Remark is At Jacob's coming down into Egypt did the first half of the four hundred and thirty years mentioned in Exod. 12.40 and Gal. 3.17 expire commencing from Abraham's going out of Canaan Gen. 12.4 10. as a Sojourner c. so that from this time Israel were in Egypt for two hundred and fifteen years more before their Deliverance thence It is plain that these four hundred and thirty years are to be computed from the first Promise made to Abraham Gen. 12.1 2 c. to the giving of the Law Gal. 3.17 and 't is plain also there were only four hundred years of this term to come in Gen. 15.13 for then the thirty years were expired The Text Exod. 12.40 doth not confine their Sojourning to Egypt only but in Canaan also which was not theirs then by Actual Possession Gen. 15.13 but Abraham and Isaac c. were Strangers in it Gen. 17.8 Psal 105.11 12. The Hebrew words Moshab and Toshab Sojourner have their Emphasis Abraham was the first Founder of this famous peregrination or Sojourning which first began in Canaan while Israel as Levi was in his Loins Heb. 7.9 and ended in Egypt when the other Moyety of two hundred and fifteen years expired after Jacob came thither The Remaining part of the Patriarch Joseph's History is also reducible to these sew Remarks The first is as they are methodized in the last Chapter of Genesis His great Filial Honour to and care of his dear Father's dead Body both in weeping upon it as willing if possible to have wept him alive again and in Imbalming it Gen. 50.1 2 3. according to the Custom of the Egyptian Country wherewith he complied partly in
Name and immediately she acknowledgeth him and Reciprocates this Answer Rabboni that is my Lord Thus when Christ calls us by Name Isa 45.3 and John 10.3 then he boreth our Ears Psal 40.6 and causeth us to hear his Voice also Cant. 8.13 'T is a vulgar yet a True saying the Ear is first up in a Morning for nothing ordinary can so soon awake us as to be called by our Names How easily can Christ call up our drowsie Hearts and slumbring Souls if he do but speak to us with a strong Hand Isa 8.11 and say Awake thou that sleepest stand up from the Dead c. Eph. 5.14 crying to us by Name Lazarus come forth John 11.39 This he can do when he pleaseth and when we are even turned away from him as Mary Magdalen was here makes us Reciprocate and answer Rabboni thus was it with David when the Lord said to him Seek thou my face his Heart Ecchoed immediately again Thy face Lord will I seek Psal 27.8 This is frequently called in Scripture our effectual calling which is an Act of God's free Grace wrought imwardly upon our Souls When God first finds us to call us Home from our out-strays to himself the Voice of his Spirit comes behind us being secure passing by and not regarding any good having our Backs turned upon God and all goodness Therefore saith God in his promise Thou shalt hear a Voice behind thee saying this is the way walk in it c. Isa 30.21 and in his performance of that promise 't is said I heard a great Voice behind me c. Revel 1.10 11. and Mary here turned her self as soon as Christ had called her by her Name John 20.16 but because 't is said ver 14. that she turned her self back from the Angels ver 13. and saw Jesus c. therefore Augustin distinguisheth in his converse corpore corde her first turning was with her Body only and therefore she thought him what he was not to wit the Gardener but now her second turning was with her Heart and then she knew him as she was known by him and acknowledgeth aright who he was Rabboni my Lord. The 3d Remark is As Mary wept where she had no such cause of weeping for she wept because she thought that her Lord was lost when he was Risen indeed and was at her Hand though she could not see him for her Tears disturbed her Sight so too many weep and bewail when there is no such cause as Jacob did for Joseph Gen. 37.33 34 35. when his Son was Risen to the greatest Honours this fault is found among Women especially who would do well to keep their Tears for better uses and not wash foul Rooms with such sweet waters Needless Tears must be unwept again Suppose it be for a lost Christ know he is nearest those that cannot see him for their Tears If they seek him in sincerity The Second Personal Appearance of our Lord. Redeemer after his Resurrection was to the Holy Women in company with Mary Magdalen as they returned all together from the Sepulchre The Evangelists Mark and John give an Ample Relation of the first appearance of Christ to Mary Magdalen alone Mar. 16.9 John 20.13 to 18. but Mathew only Records this second Matth. 28.8 9 10. Luke also mentions something of it but speaks short and not all or fully Luke 24.22 23 24. speaking only of the Vision of Angels that told them he was alive but not of any Vision of Christ himself to them and the Reason is supposed to be this because though the Women began now to be removed a little more from their former conceit that it was only a Removal of Christ's body as Mary Magdalen three times conceited it John 20.2 13 15. and not a Resurrection of it yet now seeing Jesus appear to them they had some clearer Conceptions of Christ's Resurrection than before but now without their doubts and fears still since Christ refused to be touched by them thence did they doubt and fear that it was still but a Spectrum and Phantasm which they saw now and which refused to be touched And no doubt but there was such a like doubt not only in those good Women and in Thomas whom nothing but a Touch of Christ's Body could convince but also in the other Disciples therefore as Christ said to them a Spirit hath not Flesh and Bones as I have Luke 24.39 So he said to those Holy Women fear not ye to wit that I am any Phantasm only and not that very Body which was laid in the Grave Matth. 28.10 Hence Luke Relates no more because I say though they saw Jesus then yet did they still doubt that it was not Jesus himself but only a Spectrum Therefore it is said there Him they saw not ver 24 for at the least Cleophas the Relator thereof did not as yet believe that Jesus was really Risen However Mathew speaks fully supplying the shortness of the other Evangelists and saying that as the Holy Women went at the command of the Angel to tell the Disciples they met with Jesus in the way behold Jesus met them saying all Hail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaudete Rejoyce ye Matth. 28.9 and now are they more fully perswaded that it was the Lord who was Risen indeed from thence is their double posture 1. Of falling at his Feet and 2. Holding him fast by his Feet as loth to let him go whom they had now and Adored I am not ignorant how those Learned Interpreters who would reduce the number of Christ's Appearances into seven only do Interpret Mathew here Synecdochically and by an Enallage Numeri as if Mathew's plural Number speaking of them to wit Women should be understood only of one Woman to wit Mary Magdalen which John speaks of only and of no other Women or because of Magdalen's Waiting-Maid as Maldonate saith was with her Mistress c. but Augustin Gregory Nyssen c. among the Antients with whom Pareus and other Worthy Modern Authors do concur make these two to be differing Relations of two distinct Apparitions John Writing distinctly of the first only and Matthew of the second These Reasons do seem to render it probable 1. The place was differing the first Appearance was at the Sepulchre the second was in the way to the City 2. In the first there was a Prohibition of Nols me tangere to Magdalen but none in the second but rather Incouragement be not afraid John 20.17 Matth. 28.9 10. 3. The Person 's are differing Mary Magdalen was alone in the first but many other Holy Women had the priviledge of the second Appearance St Mathew indeed doth Name only the two Maties but St. Mark adds Salome and Luke not only adds Joanna but also other nameless Women Mar. 16. v. 1. Luke 24.10 All these were together when our Lord made his Second Appearance So that Mary Magdalen had the Honour of Christ's two first Appearances Inquiry But where was
well say so from me saith God to the Righteous for their Comfort and Encouragement Isa 3.10 So they can but Hold fast their Righteousness and not let it go Job 27.6 Tob that is Good shall betide them what ever befal others God will be with the Good 2 Chron. 19. last and will do them all manner of good at the last Deut. 8.16 as he did to Righteous Job whose latter end the Lord blessed far more than his beginning Job 42.12 But if the Soul sink and Founder at Sea and suffer Shipwrack and so will it certainly do if Christ be not its Pilot and sit at the Stern Joh. 16.33 and 17.15 then the Vessel the wares and all the World is gone with it Better had it been we had never been born as Christ said of Judas Body and Soul both loses their lives both dye and are Damned for ever Oh what a wretched loss is this 3. Men do not consider that the loss of the Soul as it is an Incomparable Matchless loss and an unvaluable Total loss so it is also an Irrecoverable Irreparable and Final loss for after other losses of worldly things there may be found some Supplys for Repairing them again whether they be losses either by Sea or Land A Merchant Adventurer may meet with many mighty losses either by Pyracy or by Shipwrack at Sea which may Stun him and make him Stagger in his estate and standing Yet possibly he hath Ensured his Goods and then hath he a Recruit from the Ensuring office or if this be not he probably maketh some other Adventures either in the Mediterranean or Indian Voyages and those with Gods blessing are made so safe and successful that all his former losses are abundantly made up and he made a man and a Rich Merchant again So likewise losses by Land whether by fire or by other Casualtyes are frequently we see repaired by Briefs and how might a flourishing Trade for a few years Recover those unspeakable losses which so many worthy Citizens sustained by that late almost Universal and most Dreadful Conflagration of this famous City no doubt but Gods blessing hath made up many losses from his own fulness A clear Instance of a great Land-loss made up again to man by God The Holy Scriptures gives us in that None-such Job whom the Devil by Gods permission Stript Stark-naked of all his Creature-comforts as Stark-naked as ever he was born leaving never a Ragg to his Back he left him as naked as he first found him Job 1.21 Naked that is not onely without clothing but also without Cattel Children or any worldly wealth Eccles. 5.15 Psal 49.17 1 Tim. 6.7 Yet after all this the Lord turned again Jobs Captivity that is took him out of the Devils clutches wherein he had been Captivated as it were in the Bands of Poverty Sores Contempt c. and gave him twice as much as he had before Job 42.10 his Riches were not onely Restored but Redoubled Compare Job 1.3 with 42.12 God enclined the minds of all his Kinred and Acquaintance whom Satan had Alienated from him as he Complains Job 19.13 14 15. to come and Condole with him and Comfort him yea and to countribute to him either a Lamb or a Sheep or an Ox or a Camel c. to stock him again as some say or however a piece of Money and an Ear-ring of Gold every one gave him as a recompence of his losses Job 42.11 and the Lord blessed All even to a Duplication of all v. 12. yea some Learned men say The Lord did not onely double Jobs Goods but also his Graces which were much impaired by his Unsufferable sufferings especially when he Cursed the day of his Birth through Impatience though he did not as the Devil both Suggested and expected Curse God to his face Job 1.11 and 3.8 So sorely did this severe shower of distress fall upon him that it did not onely wet him to the skin though he secured himself dry under the shield of Patience in the two former Chapters but it began here to soak into his Soul as afterwards it did in many other passionate and Impatient expressions wherein he chargeth God for Dealing unkindly if not unjustly with him Yet when the Lord who had over-heard all and takes him up for his sinful speeches saying Who is this that talketh thus How now Job 38.2 presently Job was not onely Husht Job 40.4 5. but also Humbled Job 42.6 and though Job did not lose his Graces as he did his Goods as to the substance and Root of them which all along Remained in him Job 19.28 yet lost he the lustre and shine of them but the Splendour thereof was certainly recovered yea by as well as after his sorrows and sufferings his very experience did both breed and increase his Hope Faith and Patience Rom. 5.3 4. Thus we see not onely losses Temporal but also Spiritual may be recovered There is a post Naufragium Tabula a plank to swim safe to shore on after Shipwrack Thus the Antient Fathers calleth Repentance as it is a Recovery of the lost Image of God in man seeing True penitency is Tantamount or aequivalent to a thorough Innocency thereby man is brought out of the State of Sin into the State of Grace and the Image of Christ is stamped afresh upon the Soul and seeing the Soul is subject to Spiritual losses even in the State of Grace by the Distempers of sin though they be freed from the State of sin and Spiritual witherings may come upon it as they did upon Jobs Soul as aforesaid and upon Davids Soul much more in his foul falls from God Yet were they though foul not Final falls David did not lose his Salvation t was onely the Joy of his Salvation which yet the Free and noble Spirit of God restored to him Psal 51.8 〈◊〉 10 11 12. All those kinds of Temporal and Spiritual losses are recoverable but this loss 〈◊〉 the Soul is a final and an Irrecoverable loss like the loss of life which is as water spilt upon 〈◊〉 â—round and cannot be gather'd up again 2 Sam. 14.14 who would therefore give his life for aâ—â—â—â—e world seeing the loss of it is Irreparable and can never be recompenced from the Creâ—â—â—â— much less the loss of the Soul Alas the day will come when such as have sinned against 〈◊〉 â—ouls Hab. 2.10 and are Sinners against their own Souls Num. 16.38 yea have sinned awâ—â— their Souls shall find their loss irrecoverable All such as spend the Span of this Transitory â—â—e after the ways of their own wicked hearts Eccles 11.9 do sin against their own Souls Hab. 2.10 and are Sinners against their own Souls Num. 16.38 and thereby destroy them and both Soul and Body do perish for ever for what Poison is to the Body that sin is to the Soul yet how freely and fully do Vain men feed upon it as if it were Meat or Medicine and not Poison We Read of the Tartarians
lost and sink into the Pit of perdition Psal 28.1 and then was the utmost date of Divine Mercy expired as to Israel when God told the Prophet that God would not hear their Prayers Jer. 11.14 Inferences hence are 1. If the sweet success of our Services be Gods acceptance then Oh what an holy carefulness should we all have about our Services and Duties lest as Cain we perform not aright for matter and manner so lose our labour and indeed take much pains only for Eternal pains and for no better reward We should all be wise to Salvation 2 Tim. 3.15 and do those things that accompany Salvation Heb. 6.9 having Salvation certainly annexed to them we must not look only at our outward Actions but also at our inward Affection and Cordial Devotion 2. Oh what holy cheerfulness should we have to work all our works in God John 3.21 that they may be accepted of him and respected by him God longeth as it were for the first Ripe Fruits of our Service Mic. 7.1 The Fat of our Devotion as David did for the waters of Bethlehem 2 Sam. 13.15 16. We should do as his three Worthies did our utmost endeavours to satisfie Gods longings as they did Davids What we do we should do with all our might Eccles 8.10 David Danced before the Lord with all his might 2 Sam. 6.14 And Sampson at the Pillars of Dagon's Temple bowed himself with all his might Judg. 16.30 In all our Duties we should come forth in the strength of the Lord Psal 71.16 and be as the Sun in his strength Judg. 5.31 Then are our Services shining indeed and delightsom yea ravishing unto God Cant. 4.9 The same Lord Jesus was ravish'd more with one of his Spouses Eyes with one Chain of her Neck to wit her Grace than he was with all the glittering Glories of the World which Satan shewed him Mat. 4.8 9 10. 3. Oh what an holy Inquisitiveness should we all have whether God accept or reject our Duties Our acceptance may he known by these Characters 1. Hath God Inflamed our Sacrifice as he did Abel's some warm Impressions of Gods Spirit upon our Hearts some Divine touch of a live Coal from Gods Altar Isa 6.6 All the whole Colledge of Baal's-Priests could not procure what one Elijah did They could put the Wood in order cut the Bullock in sunder and lay it on the Wood as well as Gods Prophet but they all nor the Devil their Master to help them could not fetch one Flash or Flame of Fire Though Satan by Gods leave could as Prince of the Air do it to consume Job's Sheep so made them an Hecatomb Holocaust or Burnt-offering to the Lord therefore is it call'd rather the Fire of God than of the Devil Job 1.16 We should all have an holy heat even in the coldest Season Some Coelestial Fire in us to Burn up our Corruptions This is therefore call'd the Spirit of Burning Isa 4.4 A carnal Man as Cain may do the External Action of Duty but he wants the Internal Heat of Devotion He cannot say as Isaac said behold the Fire and the Wood but where is the Lamb c. Gen. 22.7 but rather thus Behold the Wood and the Lamb for he may have both these but where is the Fire 'T is the Holy Fire he wants The second Sign or Character of Acceptance is the Joy of Duty Injections of Joy as well as Inspirations of heat are sweet demonstrations of Acceptance Blessed are they that hear the joyful sound of God they shall walk O Lord in the light of thy Countenance Psal 89.15 A benign Aspect from the Face of God in Duty makes a Believer that hath joy in believing Rom. 15.13 to keep Hilary or the merry Term. Those Godly Souls saw God and did eat and drink Exod. 24.11 That Beatifical sight was as a refreshing Feast to them and it was that which gave Moses full Sustentation during all his long forty days Fast Exod. 34.28 How likewise was David ravish'd after Prayer Psal 116.1 2 3. Yea he triumph'd Psal 6.8 9. And Hannah after this is said to be no more sad 1 Sam. 1.18 And after the Psalmist had lift up his hands then came his Marrow of Joy in his Acceptance Psal 63.3 4 5. All this is Gibberish to a Carnal Heart sed Sancti intelligunt quid dico the Saints know what 1 say saith the Father A third Sign is When God gives in any Supply of that Grace which is sued for either strengthning it or weakning sin that Wars against it Relief against Tentation without or Corruption within then saith the Soul By this I know my God accepts Psal 41.11 12. When sin is subdued Mic. 7.18 and the Heart transformed into the Image of Christ Luke 9.29 2 Cor. 3.18 Mountains melt Psal 97.5 Dagon's Fall and Jericho's Tumbling down be sweet Evidences as Judg. 5.21 Oh my Soul thou hast trod down strength then there is growth as well as warmth and joy on the contrary there be Characters also of Non-acceptance As 1. If dead in sin then the Person pollutes the Action as Hagg. 2.13 14. The Person polluted by a dead Body defiled all that was about him in regard of legal pollution their Persons under the Law unclean made all their works unclean so 't is under the Gospel every wicked man is an unsanctified unclean man he is polluted with the Touch of the Dead he himself is dead Eph. 2.1 3. so every holy duty he toucheth is defiled All his works are dead like himself Suppose a dead carcass were never so well Embalmed with all the Spices and Art of Egypt yet all this will not make it a fit Present for a Prince No more can All the Odours of good Duties sweeten the works of him that is dead in sin to God 2. As there is no life in a wicked man's Duty so there is no warmth in it he puts off God with cold Dishes such as God loves not As there is no Heart so there is no heat in any of his Services 't is not a Sacrifice made by Fire unto the Lord so no sweet savour to him Levit. 1.13 17. and 2.2 9 10 c. 3. A wicked Man as Cain here regardeth iniquity in his Heart therefore God regardeth not his Prayer Psal 66.18 This is the dead Fly that spoils never so sweet Ointment Eccles 9.1 He comes to God in Duty smoaking with the Guilt of some known sin Prayer is call'd the lifting up of pure hands as well as Heart to God 1 Tim. 2.8 Now hands lifted up to God are said to be pure not when there is a perfect purity but when there is an abhorrency of every known sin this a wicked Man cannot come with for though he may give to God his Knee and his Lip yet he reserves to himself a love to his sin especially to his Darling sin Union with sin and Enmity with God are the two strong holds of Satan in him whereby he holdeth
sweet Soul However they are call'd the Light of the VVorld Mat. 5.14 As well as the Salt Oh how dark Would the VVorld be in the night of Degeneracy if God had not some Orient Stars sparkling and bespangling the world though not in every part yet in every Zone and Quarter of it Such an one was our Noah here some good men in bad times an Holy remnant kept for a reserve Good Husbands cast not all their Corn into the Oven but reserve some for seed God kept his Mithe-Mispar a small few here to replant the World Add the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after what manner it is Ans 'T is as the Chaff is kept from burning while the Corn is amongst it As in all times God hath a few Pearls to preserve the many Pebbles and a few Jewels to preserve the Lumber from being destroyed so the Holy Seed call'd Statumen terrae the Substance of the Earth Isa 6.13 and the Righteous are an Everlasting Foundation Prov. 10.25 They may say with David they bear up the Pillars of the world Psal 75.3 Hence it became a common Proverb in the primitive times Absque Stationibus sanctis non staret mundus But for the Piety Presence and Prayers of the Christians the World could not subsist any longer Hence also Philo draws a good Conclusion Oremus ùt tanquam Columnae vir pius permaneat in domo ad calamitatis Remedium Let us pray that the righteous may remain as Pillars in the house with us and not perish from among us as Isa 57.1 As our blessed preservatives from imminent evils 'T is said Abraham stood yet before the Lord Gen. 18.22 And without such to stand the World could not stand for God saith oft over I will not destroy it for their sake v. 23.24 26 30,30 Lot was saved for Abrahams sake as Sodom was for Lots sake till he was departed out of it Gen. 18.23 with 19 22 and 29. And as God gave Zoar to Lot Gen. 19.21 and all the Souls in the Ship to Paul Acts 27.24 So God gives the rest of mankind to the righteous Job 22.30 Upon this account Tabor and Hermon are accounted for East and VVest Psal 89.12 For God accounts of the VVorld by the Church and upholds the World for the Churches sake And were it not for some Jehosaphats God hath in the World he would say to wicked men as Elisha said to Jehoram that wicked King I would not look towards you nor see you as before If it were not for his Elects sake God would make a short work both in and of the World Rom. 9.28 Were it not for the Elects sake there should no Flesh be saved Mat. 24.22 Neither any Jew nor any Gentile left alive were it not for his Covenant sake and his infinite mercy to his Elect deus vindictae gladium oleo misericordiae semper emollit God ever is softening the Sword of his Justice with the Oil of his mercy and hereby a remnant is reserved both of Jews and Gentiles in the VVorld and the VVorld for the Elects sake When God is most enraged and resolved yet then will he yield something unto the Prayers of his precious Servants as he did to Abraham in his interceeding for Sodom gathering ground of God four times and even then broke he off from Begging before the Lord left off from Bateing Gen. 18.22 to 33. Inference Oh then what sublime fools are wicked men in thrusting out and endeavouring to destroy the righteous from among them What is this but to pull an old house the World upon their own heads As Noah did ransom the old World from ruine for 120 years when God was resolved upon it as well as repented he had made it to see whether men would repent of their sins and seek reconciliation by righteousness and by returning to God as Dan. 4.27 Thus Aaron stood betwixt the Living and the Dead Num. 16.48 And so the Plague was stayed by his offering Incense and many a time would God have destroyed Israel had not Moses c. stood in the Gap Psal 106.23 and 30. Thus Elias prayed Jam. 5.18 And Amos also Amos. 7 5 6. And God removed both those Judgments The very presence as well as Prayers of the Righteous doth ransom places and people from ruine were it not that some Clusters that have blessings in them the Churches of Saints be found upon Englands Vine-tree God would lay his Ax to the Root of it and cut it down never to cumber the ground any more Isa 65.8 Mat. 3.10 no sooner was Lot out of Sodom but God rain'd down Hell out of Heaven upon it no sooner was Augustin departed but Gods Judgments came down upon Hippo as after Luthers departure upon Germany and after Pareus his Death upon Heidelberg no sooner was Josiah dead but Jerusalem was destroyed 'T is not those Elijahs that trouble Israel as wicked Ahab said but 't was he himself and his wicked House 1 Kin. 18.17 18. Those reputed troublers of the City Acts 16.20 do really ransom the City from trouble and such as are accounted to turn the World upside down Acts 17.6 do indeed preserve the World from being so turned Some places indeed are so sinful that God saith If Noah Daniel and Job were in it it should not be ransomed from ruine Ezek. 14.20 Yet commonly such Servants of God save places and people both from Imminent and Incumbent Evils by their Prayers and by their Presence 'T is a sign of high Divine Displeasure when a place is bereaved of the Prayers of Gods people by Gods Command as when God bid Jeremy pray not for this people Jer. 14.11 for their good for God seems to say that he can do nothing against a place while his people pray for it let me alone saith God to Moses that I may destroy them Exod. 32.10 Ligatum habent sancti deum ut non puniat nisi Ipsi permiserint The Saints as it were bind Gods hands to the peace so that he cannot punish unless they permit at the Father glosseth upon that Text which seems to intimate that Moses's Intercession for Israel was through Divine condescension too strong for Gods Indignation against them Yet 't is an higher evidence of Divine Displeasure when a place loseth both the Prayers and Presence of Gods people This was Abrahams argument Wil t thou destroy the Righteous with the wicked That be far from thee c. Gen. 18.23 24 25. And. God grants the cogency of the Argument v. 26. Why are not the Tares now pluckt up 'T is for the Wheat sake though thin sown that is present among them therefore saith Christ Let the Tares alone until the Harvest Mat. 13.28 29 30. Thus the World is preserved for the Elects sake Therefore when the Righteous are taken away 't is a sure sign that some great evil is coming on Isa 57.1 Hence the loss of their presence should be laid to heart When a loving Father removeth his best
for from thence came the Gospel first to all believing Gentiles John 4.22 This is an Allegory of Divine Authority and hath an exact Accommodation to the Analogy of Faith as for those of Origen and of other wanton Wits too Luxuriant this way not having this to justifie them are well call'd Scripturaum Spuma the frothy Exuberancies of their own Addle Brains bespattering the Sacred Scriptures yet thus far we are warranted from this Apostolical Authority to make a Mystery of this great Mother of the Faithful Sarah as Abraham was the great Father of them as she beareth a sweet resemblance both to the Soul of Man and to the Church of God both in her Name and in her Person 1. In her Name which signifies a Lady or Queen such a one she was both to Abraham and to God so ought the Soul of Man and the Church of Christ to be lovely Ladies and Royal as well as Loyal Queens and Princesses unto God that High-father as Ab-ram signifies The Soul of Man hath many Suitors there was nothing so much contention about Moses Body Jude ver 9. as there is about Mans Soul Mark well who carrieth it in this Suiting Work whether the World or the Devil or God and Jesus Christ Come Soul see well into this weighty Work upon which thy Eternal weal or woe dependeth which of these three is if that doth wooe and win thee The World that old Witch will bewitch thee into some notorious ugly deformed Shape and the Devil may Metamorphose thee into a frightful black Gypsy both these may make thee abhorred of the Lord Prov. 22.14 but it Christ wooe and win thee this and this alone can cause thee to become a Sarah a Lady a Queen and a Princess to God who will greatly delight in thy Beauty Psal 45.11 and if thou fear and love the Lord thou shalt be greatly praised Prov. 31.29 30. Thus also as the Soul of Man hath many Suitors so the Church of Christ hath many Tempters 2 Cor. 11.2 3. as the Sequel will make it more manifest This filled that Apostle with Godly Jealousie such as was that in Job over his Children for fear they should sin against God Job 1.5 c. This Jealousie is a Compound of Love Fear and Anger it s three Ingredients the Ground of it was lest Satan by his subtilty and his devilish Devices 2 Cor. 2.11 should corrupt the Church of Corinth as he did after not only it but the Seven Churches of Asia from the simplicity in Christ 2. There is a Mystery in her person as well as in her name in the History of her Life and this Mystery is manifold As 1. In the change of her name Gen. 17.15 as her Husbands name was changed v. 5. he was the first man in the World whose Name was changed and this is reckon'd upon Divine Record as an high Favour to that high Father as Ab-ram signifies Neh. 9.7 God chusing him for his love and then loving him for his choice pluckt him as a Brand out of Ur or Fire of the Chaldees Zech. 3.3 where till then he lived and might otherwise have died an Idolater Josh 24.2 and the change of the Name imported a change of Estate from worse to better for Abram was enlarged into Abraham which was either for Abram-hamon signisying a Multitude whereof he was to be the Father v. 4. to wit of Israelites Ishmaelites Edomites Keturites c. besides of all Believers Gal. 3.28 29. and Rom. 4.11 and for better sound sake contracted into Abraham or it was as the Rabbins say for honours sake that God inserted one of the Letters of his own incommunicable name Jehovah into the Name of Abram inlarging it to Abraham and after stiling himself the God of Abraham Gen. 26.24 whereby he honoured him more than if he had Ingraven the word Abraham in the Face of the Firmament or writ it in Capital Letters upon some splendid cloud with Letters of Gold Thus also his VVives Name was Changed from Sarai which signifies my Queen my Lady or Princess Oh that God may say so of every Soul among us Thou art my Lady into Sarah which signifies an Absolute Princess and no more to be restrained to one Family only for Sarai the Chaldee Name wherein they that gave it her Wish'd her yea Prophecy'd to her much Honour having My in it which is a term of Restriction is not so honourable as that Name God gave her to wit Sarah an Hebrew Name for as her Husbands Name was changed to Denote he was to become the high Father of a Multitude Mystically signifying three things 1. That God by giving to Abraham a Letter of his Name doth thereby give even himself to him to enlarge his name into Nations 2. That God should be born of the Seed of Abraham in the Incarnation of Christ 3. That this should fall out in the fourth Millenary of the World as this Letter of He from Jehovah was added to Abraham's Name in the fourth place intimating that God should become Flesh after the World had continued four Thousand years so is his Wives Name changed for the same cause and in the same place of Letters to Denote that she was to be a fruitful Mother of much People by the spreading of Isaac's posterity her natural Son and by multiplying many Spiritual Daughters as 1 Pet. 3.6 so that though she had been hitherto but a Lady of a particular Family now she must become an absolute Princess or Queen and have a Female preheminence or much larger extent and latitude Inference hence is no Soul becomes a Sarah or Lady to God untill the Name of God or something of his Name be put upon it where Christ comes to Espouse any true Christian he changeth their Name when Christ comes he maketh all things new Rev. 21.5 a new Heart a new Life a new Tongue and among the rest as remarkable in Scripture a new Name Isa 62.2 Rev. 2.17 a Name better than of Sons and Daughters Isa 56.5 't is said All the People of the Earth shall see that Israel is called by the Name of the Lord and they shall be afraid of that nomen Majestativum that glorious and fearful Name which is put upon them Deut. 28.10 58. as Dioclesian that last of the ten primitive Persecutors was so affrighted with the Majesty of the Name of God upon the Christians whom he Persecuted that in an unexpected humour he Voluntarily devested himself of his Royal Empire quòd Christi nomen se deleturum uti speravit desperâsset because when he sought to root out Religion that tremendous Name of Christ he saw at length 't was labour in vain saith Bucholcer And this very Phrase We are all called by thy Name Gods People do improve as an Encouragement against all Discouragements in their praying to God 2 Chron. 7.14 and Jerem. 14.9 hereupon we should ask our own Hearts these two Questions 1. Whether the Name of God or the
Uncle Yet had Jacob here more cause to be tired out than Sampson who was in himself far stronger than he insomuch as 1. His violent wrestling was in the dolesom night not as Sampsons violent warring which was in the delightsom day 2. It was not like Sampson's a short skirmish of a few day-hours but it was all the irksomâ— hours of the night which is usually darkest towards day 3. Jacob had a worse Adversary to war with than Sampson had of the Philistims even the great God It follows therefore that Jacob's Valour must needs be wonderful that it should hold out all night without flagging until break of day Notwithstanding all these disadvantages aforesaid and yet more behind which would have weari'd even Sampson himself Oh that we the seed of Jacob may wrestle all our night till the morning Psal 49.14 The fifth Circumstance which higher illustrates Jacob's Valour is the sad posture he was now in a lame and limping man who had but one sound Leg to stand upon while he wrestled with his Adversary As his place was a solitary and disconsoâ—te place so his posture was a discouraging and disadvantageous posture Assuredly had not Jacob's Valour been sublime and his Courage matchless he could never have continued all night standing upon one beg only and all that time wrestling with so potent an Antagonist who had power enough to lame Jacob and to put his hip joint out of joint though he wanted will if not power to cast him quite down Without all doubt Jacob here wrestled with excellent wrestlings according to the Hebraism who with such undaunted Courage and such magnanimous Valour still holds fast with his hands even now when his Hip-joint was out of joint and his standing to his straining and wrestling-work must then become exceeding dolorous and painful 'T is said Gen. 32.25 The Angel not prevailing touched the hollow of Jacob 's Thigh and put it out of joint as he wrestled with him This being so hard a place for the hand of any meer mortal man to come to because it is so fenced with the thick fleshy part of the buttock Jacob now perceived by this kind of hurt that he was more than an ordinary mortal with whom he wrestled seeing he had given him the Sciatica by a strange touch of his hand That if he would needs have the Blessing he might have somewhat with it that might keep him humble and not ascribe the Victory to his own strength Therefore this Valour of Jacob. recorded hereby God himself must needs be more renowned than that which Aelian reports of Cynegirus the noble Athenian who when his hands were cut off still held with his teeth the Ships of his Enemy Or that which Camden reports of our Sir Thomas Challoner who did the same with that brave Groecian Captain afore-named in the Wars of Charles-the fifth And surely as his halting was his Remembrancer to humble himself as to himself so it was a standing Memorial both of his Valour and Victory to others For thus Livy the great Historian writes of that brisk Roman Commander who was lamed in the Wars that every step he took in his lame and limping posture was no less than a beautiful badge of his highest Honour and Glory Thus Jacob's Halting was for his Honour to others as well as for his Humility to himself The sixth Circumstance which further commends Jacob's Courage and Valour is the lastingness of his Valour the ever and everlasting noble temper of his mind under this wounding hurt and under all other wonderful discouragements He still bears up stoutly against his Antagonist and holds him fast to the last with an undaunted Resolution and will not let him go without his Blessing Gen. 32.26 which some put over-narrow an interpretation upon saying That Jacob would not let the Angel go until he had healed him of his halting Thus Tostatus and others think that Jacob was the next day perfectly recovered of his lameness because it is said Gen. 33.18 that Jacob came safe and sound to Shechem as the Chaldee Paraphras doth interpret the word Shalem there Whereas also had his lameness continued they say Jacob would have made that an excuse to Esau for his not following him to Mount-Seir Gen. 33.12 13 14. Jacob alledges that his Children were tender and his Flocks heavy with young but not a word of his own lameness But Mercerus and many Learned men think otherwise that 1. Jacob was not perfectly healed of his Halting to his dying day but that as he went halting to Penuel Gen. 32.31 so he went halting to Shechem also though he be said to go safe thither 2. That his safe going to Shechem Gen. 33.18 giveth no signification of his Recovery from his lameness but of his Deliverance from the danger of his Brother Esau 3. Though the Scripture be silent and saith nothing either of Jacob's making his lameness an Apology to Esau for being unable to march his pace or of Esau's asking him how he came by his lameness yet is it in no wise probable that Jacob was so soon and so suddenly healed of his halting as abovesaid for then it would not have been a sufficient ground for that Jewish Custom of forbearing to eat the Sinew that shrank in all Beasts they feed upon which Moses saith they strictly observed from Jacob's time until his day Gen. 32.32 And this Custom saith Josephus also continued among them until his time and therefore 't is more likely that Jacob's halting all his Life-time was a greater Motive to ground this long continuing Custom upon among his Offspring who had it so long in sight before them than had they scarce ever any of them seen it because as is alledged of his sudden Recovery However 4. This must be most improbable that the Healing of Jacob's halting was the Blessing that he wrestled for seeing 1. He wrestled before his lameness as well as after the Angels laming him was a consequential kind of seeming Revenge upon him because he saw he could not by wrestling prevail against him 2. The Blessing Jacob wrestled for is explain'd by the Angel himself Gen. 32.28 to have a Prince-like Power over both God and Men and to this high Expression Jacob's bare Recovery of his lameness falls exceeding far short of and can in no manner be extended up to it 3. In v. 39. Jacob magnifies Divine Mercy that he had seen God face to face yet his Soul was delivered namely from Death so 't is in the Hebrew reading but not a word of his Body being Cured to wit of his lameness It seems that was an Opinion of great Antiquity among the Godly that no man could see God without peril of his life Though we find not one instance of any person dying upon such a sight Jacob had this conceit here so had Gideon Judg. 6.22 and so had Manoah Judg. 13.22 and the Lord himself saith There shall no man see me and live Exod. 33.20 The Vision of
hand and so escape the Snare and the Sin No that I dare not do for she hath already threatned to accuse me to my Master whereby I shall be endanger'd to lose my life as well as liberty and good name for my Garment left in her hands will be brought in as an Evidence against me Oh what shall I do Yea his strait was the greater if as some say she held him with such strong hands and struggled with him for so long a time till some of the Servants she complained to v. 14. were returned from the Feast of Triumph Oh what Man what Good-Man nay what of the best of Men would not have been bewitched with the Charms of this Flesh-pleasing Temptation under all these aforesaid Circumstances Yet Joseph's Bow abode in strength being strengthened by God his Chastity cannot be conquered though in a strait not betwixt two but three or four great Evils Behold here how this Goodly Person so call'd Gen. 39.6 was entangled in Satan's snare wherein he had been hurry'd head-long to Hell had he not been more goodly on the inside than he was on the outside Gratior est Pulchro veniens è corpore Virtus Vertue has a better Grace that shineth from a comely Face His Brethren had rob'd him of his Garment but not of his Grace which enabled him here to abide the shock of this Temptation and fortify'd his Soul so in this desperate Conflict that he comes off Conqueror If ever any one Mortal man were famous for having all the four Cardinal Vertues at once surely it must be this Joseph at that Juncture where we may behold as in a Mirrour 1. His Temperance in his not being inticed to folly no not by his own over-kind Mistriss or Lady inticing him she the Tempter knock'd at the Door of his pure Heart and chast Soul with the Hammer of Temptation but found none to open the Door and to give either Entrance or Entertainment to so great a wickedness 2. His Justice in his not being perswaded to do his own very kind Master such a manifest Injury as treacherously to defile his Marriage-Bed 3. His Fortitude in his not being overcome by so many and daily renew'd Assaults yea and Violence at last but persevering to the End in his Holy purpose 4. His Prudence in his nor being altogether at a loss when surrounded with all those straits aforesaid but prudently Answers the Dilemma or rather Trilemma the Two-horned or rather Three-horned Argument aforementioned Shall I yield or shall I fly or shall I leave my Garment He at length in profound Wisdom answereth E duobus malis minus è Tribus minimum est eligendum of two Evils the lesser of Three the least of all ought to be chosen Though this Philosophical Maxim hold not true as to Moral Evils none of which are matter of choice the least no more than the greatest none of which must be chosen for God never necessitates any Soul to sin yet stands it good as to Inconveniencies either when opposite one to another or when an Inconvenience is opposed to something that is morally Evil as all Sin is and this was Joseph's Case to yield unto his Mistriss was a plain and palpable Sin to leave his Garment in her hand and so to flee from her and from sinning with her had no Sin or moral Evil in it 't was at worst but an Inconvenience and might produce bad effects as it did afterward yet Joseph's Prudence suggested to his Soul that the least sinning was far worse than the greatest suffering how much more this Sin which he call'd a great wickedness and whatever were the evil Consequences he might suffer by leaving his Garment behind him yet therein he did not Sin Hereupon he resolves with himself to break from this brazen-faced Curtizan and to flee away without his Garment trusting Providence with the Issue of Life Liberty and good Name rather than he would offend his God his Conscience and his kind Master by committing such a filthy Iniquity Thus he being as it were environ'd round about as with manifold Temptations from Hell so with those four Theological Vertues or Graces from Heaven did stoutly Resist the Devil Despise the World and Subdue the Flesh his Bow abode in strength being strengthened c. This is the second time that poor Joseph was strip'd of his Garment before by his Brethren and now by his Mistriss before by the Canker of Envy and now by the Violence of Lust before through Necessity but now out of Choice before to deceive his Father but now to incense his Master Joseph stays not to parley with her he had done that before to no purpose and now the Temptation was got too high for either Pleading against it or pushing at it 't was safer to flee from it than to fight with it and though he was strong enough to rescue his Coat out of her hands he runs from her These Premises produce the third Archer that shot sore at Joseph also to wit Potiphar his Master whom his Mistriss basely perverted from a kind Friend to Joseph to become his cruel Enemy because she could not pervert Joseph from his Chastity to commit Adultery with her And his overmuch Credulity to his wanton fallacious wife was the cause of his overmuch Cruelty to his chast and innocent Servant This wicked Woman shoots two Arrows at Joseph 1. At his Soul in foully tempting him to Sin 2. At his Body in falsly accusing him for Sin This succeeded casting him into Prison that though he could not be cast into Sinning yet is into Suffering The History hereof consists of four Parts all relating to Joseph's Malady after which follows the mitigation of that Malady in the close of all First His Malady or Misery l. Began in her clamorous Exclamation against Joseph Gen. 39.13 14. upon Joseph's Escape she crys out to those few that went not to the Feast and call'd Whore first as the common Saying is causing them to become her prepared pick'd Witnesses against poor Innocent Joseph where her Incontinency brought forth still more and more Impudency to cry out and say to those few about the House See he hath brought in an Hebrew to Mock us c. v. 14 15. in which filthy Calumny many Remarks are before the Eyes of an intelligent Mind She belches up and blusters forth out of her black Mouth it being as black as her Body her self being a black Gypsie or Egyptian a whose bundle of Rage Revenge and Lies all at once As 1. She dissembles high Displeasure against her Husband for bringing this Hebrew into the House calling him He by way of Scorn and contemning to call him by his Proper or Common Name 2. She calls her faithful Servant an Hebrew in the way of contempt also for the Hebrews were abhorred of the Egyptians Gen. 43.32 3. She wishes her Husband Hang'd as it were for buying and bringing this Hebrew into her House 4. She aggravates her pretended
greater Honour it is to be a Man of God's presence to be one of God's Neighbours as the Hebrew phrase is Lev. 10.3 the Lord is Neighbour to all them that fear him Psal 34.18 God complains of his evil Neighbours that do dishonour him Jer. 12.14 when he had made them as Gods in high places Exod. 22.28 but God promiseth that they which honour him he will honour them but they which despise him shall be lightly esteemed 1 Sam. 2. v. 30. My Lord because your Lordship is one that honours God therefore hath he honoured you and hath lifted up your Head as another Joseph above your Brethren The Judge of all the Earth as God is called Gen. 18. v. 25. and Psal 94.2 hath advanced you to that Honourable Station of a Judge which is the resemblance of his own Infinite Grandeur and Glory As one of the Twelve Famous Patriarchs of Israel was called Dan which signifieth a Judge in Hebrew because he was to Judge the People Gen. 49.16 So your Lordship is raised up at this Day to Judge the Mount of Esaus c. Obad. v. 21. even a company of Incarnate Devils who lately conspired to Assassinate the Sacred Person of our Righteous Soveraign c. the Lord whom you do sincerely serve with the best of your Service hath exalted you to shine among the Stars of the first Magnitude in our English Horizon and to serve your own Generation as David did Acts 13. v. 36. by the will of God in your Generation-work yea and that in such a Day wherein Hell and its Imps have been clubbing their most Sublimated Wits to destroy both our King and our Kingdom yea and to cut off the Locks of our Land wherein our strength doth lie as was done to Samson by Delilah and to steal away our Palladium from us as Ulysses did from Troy namely our Religion which is not only an Ornament but also a Muniment and Safe-guard to us Your Honour 's honourable work now is to bring those Pests to condign Punishment The Moralist saith He that will be truly generous and noble must serve Philosophy how much more to serve Theology and the Call of the Gospel wherein the Creature doth most eminently serve his great Creator Deo servire est Regnare saith the Father And David did account it his greater Honour to be the Servant of the Lord than to be the King of Israel Psal 18. title My Lord I cannot but admire that notwithstanding your providential Lameness which like a dark foil in a well-drawn Picture serveth to set off its Beauty the Lord still enableth you to Ride your Circuit and what he calls you to he qualifies you for it even for that Noble work of Judging the World The Apostle saith Know ye not that the Saints shall judge the World of sinful men yea and the fallen Angels also 1 Cor. 6.2 3. You are not like to those Nobles of the Tekoites who would not put their Necks to the Lord's work Nehem. 3.5 but rather like those Nobles of Israel who digged Wells with their Staves of Honour for the common good Numb 21.18 That the Lord may still be with you as he was with those Judges Judg. 2.18 that you may still walk in the way of that wise Counsel which good Jehosaphat gave to his Judges 2 Chron. 19.6 7. and so be still more signally and singularly significant in your high Station is the cordial prayer of Your sincere Well-wisher in both this World and in that to come Christopher Ness To the truly Elect Lady Madam Rookesby c. Madam THough there be too many Ladies in our Day for which the Land mourneth that are called Ladies of Honour but alas they have been Ladies of Pleasure as well as of Honour But I can call you with confidence not only a Lady of Honour but of Holiness also I know that the holy Education wherewith the Lord did bless you under your very Religious Parents both of them belonging to famous Mr. Bowles his Church at York hath left a Divine Tincture abiding upon your spirit unto this day and I hope it will accompany you into a better World Rev. 14.13 Whereas other Ladies do spend most precious time in beholding their Faces by Reflection and do therein as it were even nail the Eyes of their Heads upon the surface of their Looking-Glases yet all this while they hereby overlook the most important Concerns of their most pretious and immortal Souls quite forgetting what Solomon saith Favour is deceitful and Beauty is vain but the Woman that feareth the Lord she shall be praised Prov. 31.30 But I presume your Ladyship hath learnt better Lessons in Christ's School Eph. 4.20 namely to improve all opportunities in viewing the state of your Soul as the Looking-glass of the Law of Liberty doth represent it to you James 1.25 and nailing as it were the Eyes of your Mind to the substance of the Word of God which you do prefer above all the most costly Chrystal Mirrours in the World as it doth exceed and excel them in many unparallel'd excellenceis As 1st In its Clearness no Dooking-glass that is but of Man's making can be compâ—red to this Mirrour of the Word which is of God's own making 2dly In its Truth making no false Representations of evil for good or of foul for fair as some Artificial Glasses will do 3dly In its Largeness for God's Word sheweth to those that seriously inspect it what they are within as well as without and what they are behind as well as before which the best Glass of Man's making cannot perform 4thly In its Duration one foul fall may break the finest Looking-glass but this of God's Word doth last for ever and not one tittle of it can fail John 10.35 Matth. 5.18 Yea it will serve at laft to break those who endeavour to break the Commands of it by a wilful neglect or a scornful contempt John 12.48 5thly In its singular Efficacy this Divine Glass can smooth those wrinkles wash away those spots and amend those faults which it discovereth when the Spirit doth take Chariot in the Word John 17.17 Luke 5.17 6 thly In its manifold Variety of Images it presents and represents for an holy imitation by all Ladies in all after-Ages yea and all those Images or Objects are to be seen at large and all at once which is both impracticable and impossible in common Looking-glasses by a sincere inspection into it Those holy Images for imitation are threefold The first is of holy Persons the second is of holy Actions and the third is of holy Qualifications all relating to the Female Sex First of the first The Holy Persons or Religious Ladies that the Looking-glass of God's Word doth represent to open view are many both in the Old and in the New Testament all for holy Patterns and Imitation 1st In the Old Testament As 1. Sarah leads the Van like a Royal Lady and is presented as a most eminent Example to
Man-Child newly born Rev. 12.4 Herod intended to worry Christ while he pretended to worship Him Mat. 2.8 This the Angel told Joseph in a Dream therefore bids him take the young Child and Flee into Aegypt ver 13. which they did ver 14. This was also together with his Bleeding Circumcision a part of his Passion for from his Cratch to His Cross Christ suffered many a little Death all his Life long Banishment is call'd in Law a Civil Death And here Christ was Banished betimes to bring back his Banished as 2 Sam. 14.13 not to the Paradise which was below out of which Adam cast us by his fall and which was destroy'd by the Deluge but to that Paradise which is Above which is our proper Country Heb. 11.14 16. and toward which we groan and aspire even with outstretched Necks as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Rom. 8.19 let us here make a pause and ponder a while as Moses did at the Burning Bush Exod. 3.3 At this great Wonder of Christ's so early Banishment for which and for all his series of Sufferings the Prophet Isaiah calls Him a Man of Sorrows Isa 53.3 c. The long Journey and Irksome way This young Child with his Parents was to take from Judea to Aegypt lay through that vast and howling terrible and roaring Wilderness of Arabia Petraea Deut. 1.19 c 8.15 32.10 A Land very Barten full of Rocks Sands and Mountains Destitute of Waters and subject to many Dangers 1. From the perilous Sands which the violent Winds there blow up in the Face of Passengers with that violence that many Men and Beasts are suffocated thereby 2. From the Savage Creatures as wild Beasts Mark 1.13 Fiery Serpents Numb 21.6 which made the Soul of Israel to melt into Discouragement because of the way ver 4. 3. From the Saracens of Ishmael their Patronymick whose hand was against every man Gen. 16.12 who were the Inhabitants of that Wilderness and lived wholly of Robbing and Spoiling all that pass'd by that way 4. Beside all these It was a wayless Wilderness Therefore God made a way for Israel there Isa 43.19 by the Fiery Pillar which as the Rabbins say burnt up every bush levell'd all the Rubbish that hindred Israel's passage yea 't is now so pathless that Passengers are constrained to guide their Journey by a Compass as Mariners do at Sea 5. And a Waterless-way c. Note well Through this wast and woful Wilderness Joseph and Mary with the Child Jesus passed from Judea into Aegypt All exposed to Danger of being Suffocated with Sands of being devoured by Wild Bears Bores by Lions Leopards c. which greatly abounded in that place and of being Robbed if not Murdered of their Gold Frankincense and Myrrhe which the Eastern Sages had lately offered as an Homage and Viaticum to Christ by those Thieves that Infested the Wilderness There were they exercised with the want of Water of Meat and Drink and no doubt but their Rest and Sleep was troublesome enough in the midst of so many perplexing fears All these miseries did those two good Souls Joseph and Mary sustain from the beginning for the sake of their Son Jesus And N. B. Note well Why should we murmur at our sufferings for the sake of Christ seeing He hath told us that Through many Tribulations we must enter into the Kingdom of God Acts 14.22 Yea all that will live Godly in Christ Jesus must suffer Persecution 2 Tim. 3.12 and such are Blessed who are Reviled and Persecuted for his sake Mat. 5.11 1 Cor. 4.10 Acts 5.41 c. N. B. Note well 'T is matter of amazement also how those two poor Parents durst attempt such an hazardous undertaking with a Young Child being no better accommodated nor attended with either Guard or Guide Yet having the Lord's warrant for their way Hereupon they made haste and delayed not as David did Psal 119.60 and the same God that bid them go provided for them by his presence with them in the Wilderness brought them safely down to Aegypt and up again into Judea N. B. Note well 'T is a work of wonder likewise that Aegypt must be a Sanctuary of Safety to the Son of God which had been an house of Bondage to the Children of Israel Especially considering That when Christ came thither as some say All the Idols of Aegypt fell flat to the ground Isa 19.1 which must be an high Provocation to that Idolatrous Country But God can say effectually Let my Out-casts dwell with thee Moab Isa 16.4 and sure I am when Christ comes into the Heart the Idols there Ezek. 14.3 fall down Hos 14.8 CHAP. VI. FROM the foregoing Histories many more Remarkable Mysteries may be learned As 1. Christ humbled himself so low as Conception wherein we receive our first Tincture of sinful Corruption that he might become a compleat Saviour to us who are Conceived in Sin Oh how humble should we learn to be from Christ Mat. 11.29 and to be humbled for him as He was humbled for us be cloathed with Humility 1 Pet. 5.5 which is the Root Mother Nurse Foundation and Riband or String that tyes together as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all those precious pearls the rest of the Graces if this string break they are all scattered yea it also keeps them all sweet for God As the lowest Vaults and deepest Cellars keep Wine in the briskest Flavor So humblest Hearts preserve our Graces in their sweet taste and relish c. Christ is call'd the Lilly of the Valleys Cant. 2.1 growing in the Lowly not in the Lofty Heart 2. Christ took upon him not only our whole Nature but also the frailties of it He took not the best of Man's Nature to wit that in the State of Innocency but the worst of it even our weaknesses c. This should teach us we must be contented to take not only the best but also the worst things for Christ Shame as well as Honour 3. Oh stand and wonder at this Born Babe of Bethlehem Did ever Man see a branch of the Tree Elder than the Root from whence it sprang Was it ever Heard off that a Child in the Womb should be the Maker of the World that an Infant was Father to his own Mother that Eternal Life began to live That the Antient of Days was a Babe not of an hour old that He whom the Heavens could not contain should be but a Span long That he who was from Eternity should come within the compass of Time And that he who was an Infinite Being should be comprehended in a finite place both in the Womb and in the World Behold this blessed bundle of Wonders c. 4. Augustin saith excellently Christ was born as a Child lived as an Angel Died as a Lamb Rose again as a Lion and Ascended to Heaven as an Eagle c. 5. Chrysostom wâ—ll observeth that the Angel told no Christ's Birth to mighty Monarchâ—
the Gaergasens above-said or the former is the name of the City standing upon that lake and the latter is the name of that Country Upon which be these Remarks The 1st Remark is Christ crossed the Country to and fro passing here through Reuben's Lot into the Lot of Manasseh then through Gad's Lot into that of Dan Mark 8.27 That He might not seem to omit his Visits to all the Tribes of Israel round about The 2d Remark is Christ's stay was but short here because he met with four Entertainment for no sooner was He landed upon the shore but presently the Pharisees and Sadducees came forth out of Magdala and assault him in a quarrelling sort with their Cavilling Interrogatories though they pretended to be his friends seeking only satisfaction yet intended to obstruct his doing any good in that place Mat. 16.1 and Mark 8.11 N. B. Note well So active are the Devils Instruments to hinder the Kingdom of God and the good of Souls Truth never wants Adversaries and oft hath a scratch'd face by them The 3d Remark is Such as are the Devil's Children however opposite one to another can well enough agree together to oppose Christ The Pharisees held the Immortality of the Soul and the Resurrection of the Body the Sadducees denied both yet these two can combine against Christ So the Jesuits and Priests the Monks and the Friars are at deadly difference among themselves yet these Dogs leave fighting together to conspire against the poor Hare the Protestants whom they jointly endeavour to devour The 4th Remark is 'T is a palpable Evidence of most stupid Hypocrisie as well as of Tempting God to require Signs that God never promised and new Helps of believing which he never prescribed when there be what is sufficient already Thus Rotten-hearted Pharisees c. would not believe the Messiah notwithstanding all his most convincing Miracles no they must have a new Miracle a Sign from Heaven for his many Miracles they despised as earthly such as Moses shewed in giving Manna from Heaven Exod. 16.13 15 29. John 6.30 32. And as Samuel in fetching Thunder and Rain in a clear Sky 1. Sam. 12.18 And as Joshuah in commanding the Sun to stand still in his sphere c. Josh 10.12 13. And as Isaiah in causing the Sun to run Retrograde ten Degrees or backward five hours Isa 38.7 8. And lastly as Elias in fetching Fire from Heaven twice 1. For consuming his own Sacrifice 1 Kings 18.38 And 2. For consuming his and the Lord's Adversaries 2 Kings 1.10 And again ver 12. Thus they desired he would shew them by all means Them as more worshipful Men than the multitude and therefore might merit more extraordinary Miracles such Signs as those were from Heaven then they pretended they would believe in him whereas they intended a Snare both to his Life and Honour for they with their Master Herod Luke 23.8 looked upon Christ as a common Conjurer who would shew to their Worships the best Trick in his Budget and if he will shew them such a Sign as these they would calumniate him for borrowing his Craft from Beelzebub c. But if he will not them must it be because he could not and that he was an Impostor and so deserved to die as a great and Grand Cheat. The 5th Remark is This gross Hypocrisie and Malicious stupidity Christ answers 1. With a profound sight it put upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 8.12 He breathed ou◠this sigh from the very bottom of the belly as if his Heart had been ready to burst if it had not this vent Christ was more sensible of their misery than they were of their own 2. And this sigh had opened the passage came forth this expostulation first calling them Adulterous Hypocrites as they were Apostates from the Faith and Piety of Abraham as Mat. 12.39 so here Mat. 16.4 a Bastardly Brood so tenacious of their own Traditions as rendred them incredulous of Christ's Doctrine and Miracles secondly He tells them their skill in natural things as being Weather-wise which was not their profession and their Ignorance in Spirituals which was their imploy as Students in the Scripture did detect their Hypocrisie seeing they had the means of Grace in Christ's Doctrine and Miracles sufficient Signs of the Time of Grace as those of the Sky were of fair or foul weather yet would not believe that the Messiah and the Kingdom of Grace was come Thirdly He saith No Sign but that of Jonas they should have granted them Intimating that Christ's Death Burial and Resurrection would declare him to be the Messiah in despight of their Malice Acts 2.24 Rom. 1.4 the mystery whereof was contained in the History of Jonah's Rising out of the Whales Belly after his three days lying as buried in it and that Christ's Victory over Death and over all his Enemies shall declare him to be the only Son of God c. They had signs from Heaven at Christ's Death Mat. 27.45 as if the Sun had been ashamed to behold their baseness to him so hid his Head in a Mantle of Black So the Cloven Tongues sent after his Ascension Acts 2.2 3. The 6th Remark is God-tempting Sophisters must not be too long Associated with but withdraw from and forsaken Christ saw these Black-moors would never wash white all his sweet words were in vain spent and spilt upon their obstinate obdurate Hearts therefore he soon leaves them Mat. 16.4 Mark 8.13 And entring into the Ship again he departed to the other side not so much as going into the Town of Magdala seeing in the very Haven among the Ships the Pharisees c. had thus churlishly Accosted him before he was housed N. B. Note well Thus seekers of Signs must be referr'd to Moses and the Prophets and Apostles Luke 16.31 Eph. 2.20 c. If not hear these be gone as Christ here CHAP. XXIV NOW Christ meeting with this Affront from the Pharisees upon his very Arrival to Shore upon the Coasts of Magdala immediately steps back into the Ship and crosses over to Bethsaida in whose Desart he had fed 5000 with five Loaves as above and therefore it may well be wondred at why his Disciples made such a strange misconstruction upon their Masters words Beware of the Leaven of the Pharisees c. wherein they thought he blamed their neglect of bringing Bread Mat. 16.5 6 7 8 c. to 13. and Mark 8.14 to 22. which omission might be occasioned either by their quick return not going up into the Town or from their fervescency in following Christ the Bread of Life However the place they now arrived at might have corrected their mistakes had they call'd to mind their former Experiences they would not have understood literally what Christ delivered mystically to wit the Leaven of Pharisees Justification by Works and Sadducees against Resurrection c. both which they better understood when Christ had well chided them out of their mistake All
Heart which hath the line of Scarlet Thread whereof this Royal Robe is Woven fast bound to the Windows of it Josh 2.18 19. All such shall be safe when all others shall be destroyed Josh 6.22 23 24 25. Thus Oh Soul if once thou come to be covered with this Scarlet Robe This may may put more Joy and Gladness into thy Heart than all the Confluences of Corn and Wine can convey into a Worldly Heart Ps 4.7 and then may thou say with the Sweet-singer of Israel I will both lay me down in Peace and take my Sleep for thou Lord only makes me dwell in safety Ps 4. 8. So he gives his beloved Sleep Ps 127.2 The Beloved of the Lord dwells in safety by him the Lord covers him with this Robe all the day long and all the night long too Deut. 33.12 N. B. Note well 5. Next to the quantity of this Robe in all its three Dimensions comes in the Quality of it very Conspicuous in its Threefold Excellency As 1. in its Purity and Perfection Qualis causa tale causaâ—um as is the cause so is the Effect Now seeing this Robe is of Gods own Spinning and Weaving therefore it must needs be pure as he is pure 1 John 3.3 And all his Works are perfect Deut. 32.4 We read of Curtains made of fine twined Linnen Blew Purple and Scarlet all cunning works Exod. 26.1 31. And 't is farther said that all the wise-hearted Women did Spin with their Hands both Blew and Purple and Scarlet Exod. 35.25 All these three are blood Colours the Colours of Robes commonly Red so may have a Reference to this Regal Robe here Now may we not well wonder from whence had these Brick-makers and their Wives for they were all universally but miserable Drudges in the House of Bondage such cunning and curious skill in Spinning and Weaving work such as the Robe of the Ephod c. we read of Exod 29.5 6. But the wonder ceaseth if we consider how God filled Bezaleel with his Spirit of Wisdom in all manner of Curious Workmanship Exod. 31.1 2 3. And thus God is said to instruct the Rustick Husbandman in the Country to manage all his Mystical matters of Husbandry in Knowledge and Understanding far Transcending the Capacities of all City-Cockneys Isa 28.24 25 26. 'T is God our Maker who teacheth Man more than the Beasts of the Earth and maketh him wiser than the Fowls of the Heaven Job 35.10 11. Now the Philosopher saith a quo aliquid tale est illud est magis tale the Efficient must be much more Excellent than the Effect the borrower must be far below the lender Thus God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curious Artificer as the word signifies Hebr. 11.10 As that City must needs be a pure and perfect City whose Builder is God as of that Heavenly Jerusalem described Revel 21. ver 10. to 27. So this Royal Robe can be no less pure c. because God is the Artificer and Maker of it the Hill of God the City of God are most Excellent so this Robe of God is the most Excellent Robe The 2. Excellency of this Robe is the Beauty and Comliness of it Aarons Sacerdotal Robe is called a Garment for Glory and Beauty Exod. 28.2 How much more glorious and beautiful must this best Robe of our blest Redeemer be who was Aarons Redeemer as well as Ours and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man hence his Robe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies twice dip'd both as God and as Man of a double Dye So though our sins be Scarlet Sins called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because twice dip'd in the Devils Dye-tub both in the Wooll of our youth and in the Thread or Web of our Elden years yet this red Robe makes them as white both as Wooll and as Snow Isa 1.18 This Robe is dyed in the blood of God and is called the Blood of God Acts 20.28 Therefore becomes it so effectual to cleanse away the redness of our Crimson sins 1 John 1.7 And this red Robe makes ours white The Martyrs washed their Robes white in the blood of the Lamb Revel 7.14 And to Believers are given fine Linnen clean and white which is the Righteousness of Saints Revel 19.8 Oh how beautiful were Christ's Robes at his Transfiguration when his face shone as the Sun and his Raiment was white and glistering as the light Matth. 17.2 and Luke 9.29 Christ is fairer than the Children of Men Ps 45 2. His Garments be grateful to the smell also ver 8. Oh happy Soul that is wrapt up in them c. The 3. Ezcellency of this Robe is the perpetuity of it Israels Garments did last forty years in the Wilderness Deut. 8.4 But this Robe hath lasted from Adam to this day almost 6000 years yet not Moth-eaten nor one hole in it 'T is our carking care with the Gentiles crying wherewith shall we be clothed Matth. 6.31 We take thought for new Cloaths and such as will last long come Soul Here is a Robe for thee that will last thee thy life Oh delay not to put it on Rom. 13.14 Lest thy nakedness appear c. Rev. 16.15 N. B. Note well 6. Though it be the Groundless Boundless and Bottomless Bounty of God the Father both to procure and proffer this Royal Robe yet it is the Office of the Ministers of God both to bring it forth and to put it on and so 't is said expresly here ver 22. It was indeed first the Office of Angels to Preach the first glad Tidings of the Gospel of Peace Luke 2.10 14. But that Employ was afterwards taken from Angels and given to Ministers It was an Angel indeed that told Cornclius his prayers were come up for a Memorial before God Acts 10.4 But as to the word of Reconciliation the Angel refers him to Peter ver 5 c. Therefore are Ministers called the Embassadors of God because the Ministry of Reconciliation is given to them and they in Gods Name beseech all Men to be reconciled to God 2 Cor. 5.18 20. 'T is their work to bring forth this best Robe and to put it on here c. Inference 1. Wherefore God chargeth the wicked World that are Persecutors to do his Prophets no barm for they are his Anointed ones Ps 105.15 This is spoke to Kings not of Kings they must not be churlishly touched if so God will strike through the Loins of such churlish Touchers c. Deut. 33.11 They are his Embassadors and an Affront to them he accounts as an Affront to himself as David did 2 Sam. 10.4 6. Thus Christ our Mystical David saith He that despiseth you despiseth me Luke 10. â—6 Ministers are Sacred Persons and the Apple of Gods Eye the tenderest piece of that tender part Zech. 2.8 A push upon the Eye is an unbearable push Christ felt himself hurt in the hurt of his Members and Ministers Acts 94. Inference 2. This serves