A Complete History and Mystery of the Old and New Testament

here is the pattern of a pious Son, yielding due Duty and filial Obedience to paternal commands: Children ought to Honor and Obey their Parents (in licitis & honestis) commanding them honest and lawful; yea, wholesome matters, though they seem very difficult; as Jacob obeyed Isaac here, in bidding him flee, &c.

3. Jacob is also a pattern of Piety here to all pious Christians, teaching us hereby to bear patiently the Banishments of the World, and not to envy the delights wicked Men enjoy at home, while we are Banished abroad, as Jacob did; wherein he shown singular humility, meekness and patience, waiting upon the providence of God; having obtained the Blessing of his Earthly Father to live upon with comfort and encouragement. Theodoret saith well, that Jacob sled into Syria, no better attended and accommodated, on purpose that the power and providence of God might be more clearly manifested towards him, and not out of any [ 〈 in non-Latin alphabet 〉 ,] or want of natural affection in his Father Isaac towards his Son; for if so, he had not sent him away with his Blessing and Prayers after so solemn a manner.

But the best and most blessed comfort and encouragement Jacob had for the support of his Faith, was from his Heavenly (far beyond that of his Earthly ) Father, and that when he was gone from home in obedience to Isaac 's command; and was going many a weary Footstep to serve his unkind Unckle in a strange and far Foreign Country. To wit, his Vision of the Ladder: Jacob in an extraordinary manner kept tight to God, and close with him, both in his sore Travels, and in his hard Service; (which his posterity did not, though in the Service of no such Churlish Master as Laban, but of a gracious God, ) therefore shall he have extraordinary supports, God himself (when forsaken both of Father and Mother ) doth take him up, Psal. 27.10. and comes to comfort him with many comforts; whereof this Vision of the Ladder is the first, being a parabolical Vision of a Celestial Ladder, on purpose let down from Heaven by the God of Jacob to convey some Cordials into his wearied, panting and troubled Heart.

In this Vision there be Four Remarkable circumstances to be handled.

• 1. The Time.
• 2. The Place.
• 3. The Manner.
• 4. The Matter of it.

1. The Time when; it was a most blessed and seasonable Time, wherein this poor Worm Jacob, Isa. 41.14. was driven from home, Houseless and Harbourless, yea Fatherless and Motherless; they were now (both) at distance from him, and could not help him; we may easily imagine what perplexing thoughts crowded into Jacob 's mind, while he was Hoofing it all alone with many a weary Foot-step, and came to rest his tired Body at Bethel, which was Forty Eight Miles from Beersheba. That was the time when God gathered him up, (as the Psal. 27.10. signifies) for a Forlorn Creature; with God, the Fatherless find Mercy, Hos. 14.3. he will not leave his Servants [ 〈 in non-Latin alphabet 〉 ] Orphans or Comfortless, Joh. 14.18. such as are left to the wide World, and lost in themselves, God takes care for; see 1 Sam. 22.2, 3. Joh. 9.35. and Jer. 30.17. The very Abjects of the Worlds hatred and scorn (for godliness sake ) are the fittest Objects of God's compassion and kindness: God regards the Prayer of the destitute, or (as the Hebrew word signifies) the worthless shrubs of the Wilderness trampled upon by Beasts, and unregarded, Psal. 102.17. Jacob here was a poor bewilder'd Creature, destitute of all human helps, and then God himself becomes his Hospital: God did not now despise Jacob's Prayer, which so godly a Man as he was, could not but pour out before him, Psal. 32.6. and in the multitude of Jacob's thoughts within him, (when he came well wearied to lie down for rest) God's comforts delighted his Soul, Psal. 94.19. He had his Cordial the World kn • ws nothing off, Prov. 14.10. When his Head was full of perplexing thoughts, (his cogitations might be intertwined and ensnarled like the Branches of some Trees) and ploddings upon his pres • nt sorrows and sufferings; yet then was his Heart cheered with this Vision, when he knew not what to think, or which way to take or turn, then had he this Divine Consolation; suaves habuit somnos, suaviora vero somnia: He had a sweet Sleep, but yet a sweeter Dream. God is a God of judgment, waiting to be Gracious, Isa. 30.18. knowing how to time his Comforts best for his comfortless Servants, they shall be comforted in the best Season: And were we but Fatherless enough, and destitute enough, withdrawing our carnal confidence from Men and means (now when there is a Damp upon our Hopes and a Death upon our Helps in all human ways) and cast our whole burden upon the Lord, Psal. 55.22. He would become our Tutor and Protector, and certainly sustain us: Deo confisi nunquam confusi, they who place their whole confidence in God, shall never be confounded, no nor so much as be ashamed, Isa. 28.16. Rom. 9.33. and 1 Pet. 2.6. All the preliminary or previous discourse aforesaid is reducible to this first remarkable circumstance.

The Time when, to wit, when Jacob was Banished (after he was Blest and double Blest ) when he was a poor Pilgrim, a Trotting Traveler, well weary'd with his Forty Eight Miles Journey on Foot, and all alone, then had he this Vision.

The Second remarkable circumstance is, the place where; 'tis called a certain place, Gen. 28.11. but more plainly named Bethel, ver. 19. 'twas a marvelous providence that brought him to this certain place. Jeremiah saith, O Lord, I know that Mans way is not in himself, Jer. 10.23 It is not in Man that walketh to direct his own steps: Man is not Master of his own work, way, or will: This Text doth mainly make (saith Oecolampadius ) against the Doctrine of Free-will, seeing the Power and Providence of God doth over-rule all the power and policy of Man, yea of the most potent Man, and mightiest Monarch in the World, as Ezek. 21.21. God directed proud Nebuchadnezzar to Steer his Course toward Jerusalem, when he was at a stand, and debating to go towards Rabbah, the chief City of the Ammonites: God there disposeth the King of Babylon's Divination (though it was from the Devil) according to his own Decree; for, as Jerome saith, that Monarch mingled his Arrows, on one of which was writ the name of the Royal city of the Jews, and on another, that of the Ammonites; then being blindfolded, he draws the Arrows out of the Quiver (wherein they were put together) and the first he drew out, had Jerusalem writ upon it, by which it was Divined that he should go with success against that City; though this Art of Divination was Diabolical yet was it ordered and over-ruled by a Divine Hand, and therefore God's Prophet could foretell it would fall out thus, when none of the Devils Chaldean Sorcerers could tell the King so: The Lot is cast into the Lap, but the disposing thereof is from the Lord, Prov. 16.33, even casual and Contingent Lottery is guided by providence

Thus (according to David 's words, Ps. 37.23.) the steps of this good man (Jacob) were ordered by the Lord, who brought him to this certain place, and it proved an happy place to him, where he had this Heavenly Vision; which may well serve to comfort and encourage,

1. Spiritual Travelers (who love the Lord, and are loved of him, as Jacob did and was) God directeth their steps, Prov. 16.9. As God chose out the Israelites way in the Wilderness all along as they went through it; so he doth still for those that are good (even Travelers towards Heaven, whereof their Canaan was a type) not always the shortest, but ever the safest way; not always the straightest way, but ever that which conduceth most to bring those Mystical Travelers well (yea best) to their Journeys end: All true Christians are a brood of Travelers; (whereof Jacob was the Father, as before; as therefore Israel in the Wilderness, so we must follow God, though he seem to lead us in and out, as he did them backward and forward, as if we were treading a Maze: Abraham our Father did follow God blindfold, not kn • wing whither he went, Hebr. 11.8. Though he knew not whither he went, yet this satisfied him, he knew with whom he went; our God will certainly bring us, not only to a certain place (as he did Jacob here) but to the most certain place (where there are certain, and not uncertain Riches ) and that is Heaven, where we have a better and a more enduring Substance, Hebr. 10.34. He will bring us to Bethel, the House of God, the Mansion-House of his own Majesty and Glory. Though God sometimes subject his Servants to the Villanies of the vilest Men, who use them more like Beasts than Men, yet brings he them to a wealthy place, after he hath carried them through Fire and Water, two most merciless Enemies, (and such are base Persecutors) Psal. 66.12. Isa. 43.2.

This may serve to encourage,

2. Literal and real Travelers (such as Jacob was here) though Travelling into places of Banishment, no Traveler should be troubled in his Travels, but when he comes at such places where God and his Soul cannot meet together, where God can let down no Ladder from Heaven to him on Earth; this may justly discourage; but to a Godly Traveler, Jehovah Shawmah, that is, the Lord is there, Ezek. 48.35. is writ everywhere, 1 Tim. 2.8. The Eyes of the Lord run to and fro throughout the Earth, 2 Chron. 16.9. God's Eye was here upon Jacob for good, and he gave him a look of love from the top of the Ladder, when he lay out of Doors, not daring to lodge in Luz, (as Josephus saith) lest any of those Cursed Canaanites (then inhabiting that place) should come upon him in his Lodging and kill him: but the true Reason was, he was benighted in his hard Travel, and the Sun went down upon him before he could reach any convenient Lodging-place in a Town, as the Scripture (more Authentic than Josephus ) saith, Gen. 28.11. Hereupon he lay down to rest himself in the Field (taking the Ground for his Bed, and making a Stone for his Pillow) and there God gave him his loves, Cant. 7.11, 12. Jacob never lay softer, nor slept sweeter, than when the cold Ground was his Couch; an hard Stone was his Bolster, and Heaven (itself) was his Canopy over his Head: God made up with Spirituals, his loss of Temporals. The less of Comforts he had from Man, the more thereof he had from God. The Portion of God's Children consists more in Soul-Comforts, than in Sense Comforts. Suppose Banishment (which the Lawyers call a Cavil Death ) come upon them (as upon Jacob here) yet must they not be dis-spirited whitherto soever they are driven, for they cannot be forced far from their Father's Ground, seeing the whole Earth is the Lord's, and the fullness thereof, Ps. 24.1. There is nothing can befall them, but what passeth under their Father's Eye, and through their Father's Hand, appointing Time, Place, Manner and Measure of Evil: So that even Chance-medley with Man so is the Law-Term) is no other in the Scripture, but the Providence of God, Exod. 21.13. It any be cut off out of the land of the living, God (who is the Lord of our lives, and to whom we make frequent forfeitures thereof) is said to deliver him into the hands of the Man-slayer: both Man's goings, Prov. 20.24. and Man's safety, are of the Lord, Prov. 21.30, 31. Suppose they be slain, this sends them the sooner home to their Father's House.

Jacob in all this was a Pattern of Patience to Pious Souls in suffering Times, that they (as he did) may place their whole Confidence in God, whose Providence and Protection is most apparent and perspicuous, when all Human Helps are withheld, Jacob here had no guard but God only; had Esau way-laid him in his going out, (as he did in his returning back with 400 Cut-throats, Gen. 32.6. when Jacob was far better guarded, though not strong enough to withstand such a force as came against him) he might now have come to his bloody purpose, and cut the Throat of his poor Brother, when he found him lying fast asleep in the open Field, but God's Eye was good to him, while Esau 's was Evil. God Restrains the rage of man, that will not turn to the praise of God, Ps. 76.10. He holds in his Holy hand mostly for a Dead lift, when his Servants are most forsaken, and in a fatherless forlorn Estate; when they are low enough, and their Adversaries high enough, then Cometh God with his Comforts: Assuredly Jacob was now low enough, when he lay all along upon the Ground (not much unlike that of Joshua relieved in this posture, J • sh. 7.6, 10.) and then came God to comfort him in this Vision.

The Third Circumstance Remarkable, is the manner How this Comfort was conveyed by God to Jacob. This is expressed to be in a Dream; he Dreamed: Dreams are of divers sorts both in Philosophy and in Divinity.

1. In Philosophy, Macrobius de Semnio Scipienis, lib. 1. Reckons five Sorts.

First, 〈 in non-Latin alphabet 〉 , or Insemnium, a Dream, which comes to pass so often as carking Care doth overs • t the Soul c • ncerning the Things of the Body, the Mind, or the Estate; such an one, having wearied himself waking with distracting Thoughts, betakes to Sleep, and the same Distr • ctions (being Imprinted upon the Heart ) then make a fresh and furious Assault upon the Head, therefore is it so named, because this Sort of Dreams makes a new onset in Sleep.

The Second sort is called Phantasma, a Phantasm, which happens 'twixt sleeping and waking, for when some Persons begin but to slumber, they seem to see several shapes of things, cither such as sad them, or such as glad them; as Feasting or finding some Silver, &c. all being but mere Phancies.

The Third sort is called 〈 in non-Latin alphabet 〉 , or Oracle, whereby God signifies to Man, what shall come to pass, or what not; what Man must do, or what not, Thus Noah was warned of God, Greek is 〈 in non-Latin alphabet 〉 , Hebr. 11.7. which is derived from 〈 in non-Latin alphabet 〉 , Res, Negotium; intimating that Noah was a Man who had Business with God, and did negotiate with him, very much busi • d to save the World.

The Fourth sort is called 〈 in non-Latin alphabet 〉 , a Vision in a Dream, when one seeth that in the Night, which in the same manner it appeared, cometh to pass afterwards; As Act. 23.11. the Lord stood by him in a Vision to comfort and encourage him about future Events.

The Fifth sort is 〈 in non-Latin alphabet 〉 , somnium, a Dream properly so called, which vaileth some Important Matters (signified in the Sleep) under some certain figures mostly that cannot without a right applied Interpretation be understood.

About this last and proper sort of Dreams, to wave the Dreams and Dotages of Philosophy thereon, among the Stoic, Platonic and Pythagorean Philosophers; Come we in the Second place to Divinity, which is God's School, and wherein the Truth (as it is Jesus) is made known to Man.

1. In the general; Solomon saith, That Dreams for the most part do proceed from multitude of business, that maketh Impression upon the Mind in the Day time, Eccles. 5.3. As multitude of business or works (saith he ) produceth Dreams, so multitude of words proclaimeth Folly. The Wise Man (coupling these two together) implies a Similitude betwixt them; Dreams and Folly answer each other in the end of the Simile, when all the other Senses are locked up by Sleep, the Soul seems then to enter into the Shop of the Fancy, and therein it acts and operates usually according to the Businesses and Employments of the foregoing Day: Thus the Scholar (who young ) dreams of his hard Lesson, the Plowman of his holding the Plough, the Seaman of his handling the Sails, &c. Et sic fieri videntur, quae fieri tamen non videntur, those things seem to be done in a Dream, which yet are not seen to be done at all, saith Tertullian. Vain Fancies in the Night do spring from various Facts in the Day, which are all but vanae jactationes negotiosae Animae, the idle tossings of a busy Mind; These sort of Dreams (more particularly ) are Threefold. I. Natural, 2. Divine or Spiritual. 3. Diabolical.

1. The Natural Dreams, wherein there is much vanity (saith Solomon ) Eccles. 5.7. so less to be regarded, unless it be in a way of Physic, for demonstrating the Temperature of our Bodies, and Disposition of our Minds; for those of a Cholerick Constitution do dream of Fires, quick Motions, as if flying with wings from place to place, &c. Those of a Flegmatick Temper do dream of Waters (as the other of Fires ) and fallings down thereinto; and so of the rest after. So likewise in the way of Religion, our Natural Dreams may discover to us our beloved Sins. Thus David saith, [Mine Iniquity] Psal. 18.23. scil. his Constitution-Sin, otherwise they are very Deceitful, as I have declared in my Treachery of the Heart, the Crystal Mirrour or Christian Looking-Glass, pag. 92. Though Natural Dreams have indeed some certain Predictions as to Men's Constitutions and Dispositions, yet are they full of uncertainty when applied to Public Matters, the [ Fata Imperii, or] Destinies of Countries and Kingdoms are not discovered by common and natural Dreams, as the Natural temper of the Private Mind of the Dreamer is, who is over-ruled in his Phancy by the predominant Humour of his bodily Complexion. As thus (more fully and distinctly than before) 1. In the general: those Four General Humours [Sanguine, Cholerick, Flegmatick, Melancholick] produce differing Dreams according to their differing Predominancy in the Bodies and Minds of Men: Thus,

1. The Sanguine Complexion dreams of Love, lightness, delightful things.

2. The Cholerick, of Wars, Strifes, Brawls, &c. as before.

3. The Flegmatick, of Waters, Winds, Storms, &c. as before.

4. The Melancholy, of sad Matters, of Sickness, Death, and a thousand sorry self-affrighting Fancies. But 2. and more distinctly,

1. The Ambitious Dream of Honors, and Advancements, as Haman did sleeping and waking, Esth. 6.6. he dreamed the King meant to honor him above all.

2. The Lascivious of Pleasures in carnal Embracements: Hence come those Nocturnal Pollutions, condemned, Deut. 23.10, 11. the Equity of which Law imports that such Dreams (with such effects) smell of Sin. And Levite. 15.16. such are filthy Dreamers indeed as in their Dreams do defile the Flesh, Jude v. 8.

3. The Luxurious dream of their dainty Dishes and Drinks, wherein their Fancies are glutting themselves upon sweet Morsels, and carrousing generous Cups all the time. Thus the Prophet speaks, An hungry man dreams that he eateth, and a thirsty man that he drinketh, &c. Isa. 29.7, 8, 9. notwithstanding this imaginary refreshing wherewith Epicures and Wine-Bibbers do please themselves in their Dreams of the Night-vision, yet do they but deceive themselves all the time while dreaming, they are not one whit filled with either, when awaked: for all that seemed to be eaten and drunk in the Dream. Plato hath a Divine Sentence symbolizing herewith, Spes Mortalium est somnium Vigilantium, The vain Hopes of most Mortals are but as doting Dreams, even of waking Men.

4. The Angry dream of Quarrels (to be short.) And,

5. The Timorous of Dangers.

6. The Quaint and Curious of fine Fashions. And,

7. Soldier, Lawyer, every Man dreams of his own Employ. According to that old and received Rule, Somnium paeteritis nascitur ex Studiis. What Man designs in the Day, he dreams in the Night. Therefore 'tis not only Folly, but Impiety also to put such an Universal stress upon natural Dreams, as if God always warn us in and by them concerning future Events in Human Affairs; The Vanity whereof Ecclesiasticus Chap. 34.2. (which without controversy is the most profitable and excellent Book of all the Apocryphal, drawing as near to Solomon 's Sentences as the Spirit of Man, not 〈 in non-Latin alphabet 〉 , or inspired extraordinarily with the Spirit of God, could do) thus most elegantly setteth forth, laying, Dreams wake fools to have wings; whoso regardeth Dreams, is like him that taketh hold of a shadow, and followeth after the wind. Supposed handfuls of either thereof are but delusive things; but the Canonical Scripture saith with more Divine Authority, that any good dreamed of, or the Joy of a Dream is short, vanishing, and very deceitful; Accordingly, The Hypocrite shall fly away as a Dream, Job 20.8. being but notorious Self-deceivers with their own groundless Dreams, and empty Dotages; his greatest Felicity is but merely imaginary, and like the most delightful Dream quickly slideth away, and as quickly forgotten; the Hypocrites Joy is but as the tickling commotion of the Fancy and Affections in a Dream which soon evaporates, and comes to nothing: So Psal. 73.20. As a dream when one awaketh, so, O Lord, when thou awakest, thou shalt despise their Image; that is, the Hypocrites painted Pageant of outward Pomp, who walk (assuredly above all other men) in a vain show, Psal. 39.6. or in a mere Image; a wicked man's Bravery hath no tack or consistency in it, such (of all men) hath Pindar 's Motto, 〈 in non-Latin alphabet 〉 , the Dream of a Shadow; what are Dreams but pleasant Follies and Delusions, the empty Bubbles of an airy Mind, the brats and tales of a vain Fancy, idle and fruitless Notions: Some read [when thou awakest] thus, [when thou, Lord, raisest up (the Dead) thou shalt despise all their Pomp and Pride, which is Magnum nihil, a glittering nothing, and only a mere Fancy, Act. 25.23. great Pomp Luke calls 〈 in non-Latin alphabet 〉 ; a if no better than a Bauble, a Non-entity. So that forequoted Scripture, Isa. 29.7, 8. compares a senseless People under all the Judgments of God unto a deluded and Sell-deluding Dreamer, who delighteth himself with dreaming of food and fullness, and when he awakes, instead of a furnished Table and a filled Stomach, finds himself more indigent and nearer Famishing than before. The Fisherman in Theocritus dreamed that he was some Demigod, and so did Mycillus in Lucian; but when they awaked, all their golden Hopes vanished: A man that is to be hanged the next Day, may Dream overnight he shall be a King, The Chaldee Paraphrast readeth that Clause [as a Dream when one awaketh] after this manner [ as the Dream of a drunken Man, &c.] whereby 'tis thus explained, a drunken man may fall asleep upon the steep of a Rock, and may there Dream of some great Possessions that have then befallen him, and starting for Joy thereat, may fall to the bottom, and break his Neck thereby: All which do plainly demonstrate the vain Predictions that are drawn from natural Dreams: To conclude, the Latin Reads, Levite. 19.26. Non observabitis somnia, ye shall not observe Dreams; the Hebr. word is Tegnonenu of Gnanan, a Cloud or Mist which Jugglers cast before men's eyes, which in Hebrew is Gnain an Eye, near to the word also; thus, observing Dreams dazzles the eyes of superstitious understandings, so 'tis not only a foolish Curiosity to search into God's Secrets by that way, but 'tis also a sinful Superstition, which is [Super statutum] a way of being wise above what is written.

The Second sort of Dreams is, Diabolical, or from the Devils Delusions, wherewith those that be his Vassals are mostly diseased, such as are Witches, Wizards, &c. in Covenant with him, whether in an Implicit or in an Express Covenant or Compact. As God is said to come to Abimelech in a Dream, Gen. 20.3. so the Devil may be said to come to those (in League with him) in Dreams, he, being a malignant Spirit, doth suggest Dreams to the Spirits of such for their Destruction: And the Dreams of the False Prophets were Diabolical, whom the Devil set on work to remove Israel far from the Lord, and to reduce them to Idolatry by their Devilish Dreams: Those Lying Prophets cried, I have Dreamed, I have Dreamed, Jer. 23.25. pretending it as a Message from God, (who did sometimes impart his Mind to his Messengers by Dreams, Numb. 12.6.) when indeed it was from the Devil engendering them upon their deceitful Hearts, ver. 26. Therefore (saith God, ver. 18.) The Prophet that hath a Dream, let him tell it as a Dream, yea, as a false Dream, so called, in Zech. 10.2. and not Father their falsities upon the true God, as if Divine Revelations; declaring their Dreams (which at best are very Vanities, Eccles. 5.7.) with that confidence as if they were the Oracles of God, whereas they are only the Devils Delusions, and what is this Chaff to the Wheat? What is the Romish Religion (being the Idle Dreams of Doting Monks for the most part) but Chaff in comparison of the Wheat of the Reformed; and therefore (saith the Lord) Hearken not to those Lying Dreamers, Jer. 27.2, 10, 15. who would ruin you with their Lies; when they speak a Lie (as 'tis said of their Father the Devil, John 8.44.) they speak of their own, given them by the old Liar. Hereupon the Prophet Jeremy ranks Dreamers, Diviners, Enchanters and Sorcerers all together, Jer. 27.9, 10. as all a cursed Crew of lewd Liars, and Maimonides (in Treat. of Idolatry, Chap. 11. Sect. 13.) says

These were Diabolical Dreams, the Devil representing the Dead (as he did dead Samuel to living Saul, 1 Sam. 28.) and being a Spirit had Communication with their Spirits, suggesting both Questions and Answers to those Dreamers. More plainly doth Eusebius declare, how Simon-Magus had his 〈 in non-Latin alphabet 〉 , his Dream-haunting Devils; such Familiars he had at his command, by whom he deluded Men in their Dreams, and drew them into an high admiration of himself: Thus likewise Aeneas in Virgil in said to have his Visions and Conferences in Dreams with his deceased Friends. Thus also the Monks make long Relations of strange Dreams and lofty Revelations, and so do the whimsical Enthusiasts, but we are not bound to believe them, seeing they may all be the Delusions of the Devil, who designedly mingleth himself often with Dreams, filling the Minds of Mankind with hurtful Superstition, as Gregory the Great (the last of the good, and the first of the bad Popes ) judgeth in his fourth Book of Dialogues, cap. 48. and some are of Opinion that Eliphas 's Visional Dream was no better than an Illusion of Satan, Job 4.12, 13, 14, 15, 16▪ for these Reasons.

1. Because of that Expression, ver. 12. Furtim delata, secretly brought, Hebr. brought by stealth, as Thieves convey their stolen Goods in the dark; this is the manner of (that grand Thief) Satan to creep in like a Serpent closely and privily.

The 2. Reason is from the Hebrew word Shemets, ver. 16. which represents the small and slender voice of Ghosts: Thus the Devils Oracles spake with a puleing voice, or muttered, Isa. 8.19. and mumbling out their Spells in an obscure and hardly Intelligible manner with an hollow voice, as if speaking out of the ground, Isa. 29.4. not unlike sometimes to the hissing of a Serpent out of his hole, and as the Devil at Delphi did utter his predictions in a broken and low Language as out of the Dust or Ground: Thus those that have Familiar Spirits, Hebr. Oboth, which is Bottles, Job 32.19. because the evil Spirits in them spake with an hollow Voice as out of a Bottle, and (as some say) swelled and blew up their Bodies, their Breasts and Bellies like a Bladder or Bottle (as is Recorded of the Pythian Prophetesses or (rather) Witches) whence their Greek Name is 〈 in non-Latin alphabet 〉 , for giving out their Oracles or Answers hoarsly and hollowly as speaking out of their Bellies with a low voice, Acts 16.16. 1 Sam. 28.7, to 15. grunting and grumbling out their Predictions in dark and doubtful Expressions, as mistrusting the discovery of the deceit of their own Art.

The Third Reason is, the Devil is Ambitious to be God's Ape, and loves to imitate God in all that he can, that he may manage his malicious deceits against mankind, with the more and better success; therefore doth Satan, though the Prince of Darkness, transform himself into an Angel of Light, 2 Cor. 11.14. that he may the more subtly insinuate his Diabolical Dreams (for Divine ) upon the credulous and unthinking minds: But we have a more sure word of Prophecy, of the Law in the Old Testament, 2 Pet. 1.19. and yet a more glorious Light of the Gospel in the New, Heb. 1.1, 2. than to have those Satanical, Phantastical and truly Phanatical Dreams obtruded upon us: As for Pilate's Wifes Dream, Mat. 27.19. Though some Divines say it was from God, the more to attest our Savior's Innocency (that he might thereby be cleared while he stood at the Bar) and to leave Pilate the more inexcusable; yet others there be who think her Dream was from the Devil, seeking thereby to hinder Mans Redemption, for where Satan cannot Conquer, he would fain compound; and this should have been his composition to hinder our Redemption. Thus it appeareth, that as there is Vanity in Natural, there is Villany in Diabolical Dreams; and that Villany is Four-Fold (whereby is demonstrated the difference 'twixt Devilish and Divine Dreams.)

1. Dreams from the Devil have a tendency to discover some future and secret things which belong not to us, Deut. 29.29. but are left locked up in God's Closet, whereof he alone (not the Devil ) hath the Key, and 'tis always in his keeping; whereas the whole Duty we owe to God and Man is revealed in God's Word. To study this and to practice it, the Devil despites and despises, and he therefore gives us an Avocation from it, by suggesting his Dreams concerning a Curious and Vain Knowledge of things not meet to be known, that we may presumptuously pry into God's Ark of secret matters, and pretendedly boast thereof, though no way profitable either to ourselves or others. This is a Science falsely so called, 1 Tim. 6.20. which indeed is Ignorance, and not only puffeth up question-sick Souls, but always produceth Evil effects, and we must therefore pray against such Dreams, that God lead us not into Temptation, &c.

2. Dreams from the Devil do inflame the minds of Men to Lust and Revenge, &c. always tending to some sin or other, as Nocturnal Pollution, &c. By this means the Bodies as well as Minds of Carnal Sinners are frequently defiled, and sometimes Holy Saints may be likewise polluted by impure Dreams, for the Devil (of whose Devices we are not Ignorant 2 Cor. 2.11.) may at some time take an advantage of a precious Saint to fasten that sin upon him while asleep (as he did upon Righteous Lot, to commit Incest with his own Daughters) which he cannot prevail with them to commit when awake. A Notable Example hereof also we have in Cassianus, Collat. 22. Cap. 6. Who tells of a certain Brother keeping his Body in subjection, and duly preserving his Chastity by daily Temperance and Circumspection in all humbleness of Soul; yet was he upon a time so deluded by the Devils Wiles in his Sleep when he had been solemnly preparing his Soul for Communion with his God, he found his Body defiled while he was asleep with an Impure Flux: This calls loud on us for Prayer and Watching.

3. Dreams from the Devil, draw off Men's minds from the pure Worship of God to Idolatry, Heresy, and all Abominations. Therefore such Dreamers are expressly forbid by God, in Deut. 13.1. A Dreamer of Dreams, publicly obtruding his damnable Errors for Divine Truths, (to draw Men from God) though he give a sign which (by God's permission) may come to pass, as Jannes and Jambres seemed to turn Water into Blood, Exod, 7.22. or as the Jesuit to persuade the Indians to embrace Popery, should commend it to them by a sign of assurance, foretelling that the Sun shall be Eclipsed at such a time, to confirm his Doctrine; though they (being ignorant of the constant causes hereof in the common course of the Heavens, and how Eclipses continually occur in the two Nodes of the Dragons Head and Tail, ) may by this Jesuitical Trick be deceived, yet both these signs (though they come to pass) of Jannes and of the Jesuit are no better than cheats, the latter being a Natural, and the former a Diabolical work; before both which, the Divine Word (whereby we must try the truth of all signs, seeing some are fallacious, 2 Thes. 2.9.) ought always to be preferred. Such Deceivers and Dreamers God hath Doomed and Damned to die, Deut, 13.5. and chap. 18.20. Jer. 14.15. and Zech. 13, 3. &c.

Add a Fourth Character to all the aforesaid three differences, to wit, Diabolical Dreams may be known, as Diabolical Tentations are, when 〈 in non-Latin alphabet 〉 sent of God or of the Devil.

If Dreams be First, Transcendently gross in themselves, as High Atheism, that there is no God, Psal. 14.1. or that God is such an one as ourselves, Psal. 50.21. Psal. 58.1. or for sorry Man to affect a Deity, as Gen. 3.5. All which are against the common dictates of Natures light, and therefore must be Satan's injections, and not God's.

2. Irksom and execrable to the Soul, which trembles at them when suggested, as Blasphemy and Cursing God, Job. 1.11. So Sodomy, Buggery, &c. which ought not to be named among Saints without utmost abhorrency, and likewise Self-Murder, or the Murdering of Innocent persons, 1 Sam. 16.15. and 18.10, &c. The thoughts only thereof should make our Hairs start up, and our Hearts fall down, yea, and our whole Flesh to shrink and shrivel. The light of Nature condemns such Monstrous Sins, and the Life or Law of Nature helps the very Gentiles to do those things contained in God's Law, Rom. 2.14, &c.

3. Violent as well as Sudden, like a Flash of Lightning, giving the Tempted no time to consider or the Temptation and the Tendency of it; the Tempters Fiery Darts, (Eph. 6.16.) sometimes hurry away the Soul into Sin ere ever it be aware; therefore our gaining time against them; and not closing too soon with them (to the Burning of our Hands and Hearts) as half a Victory over them; God's way is to lead gently, Isa. 40.11. (well knowing, Jacob 's tender Flock cannot march Lord Esau 's hasty pace, Gen. 33.13.) making many stops, as the Star did that guided the Wisemen, Mat. 2.2, 7.9. But the Devils way is, to hurry headlong by Violence; he did thus with Christ's Body (by Divine permission) from place to place, Mar. 4.5, 8. And thus with the possessed Man, Luk. 8.29. 〈 in non-Latin alphabet 〉 , he was driven of the Devil, as the Horse is with the Rider (so the Greek signifies) and thus he did with the Herd of Swine, Mat, 8.32. making them run violently down a steep place. Thus also he doth with the Souls of Men, 2 Pet. 2.17. which are driven by the Devils Tempest [ 〈 in non-Latin alphabet 〉 ] which signifies so dreadful a Storm, as made Christ's Disciples (though Seamen) cry out when raised by the Prince of the Air, Mat. 8.25.

4. Furious, as Saul was to kill everyone in his way, when this Evil Spirit was upon him, 1 Sam. 19.9, 10.

5. Pertinacious, that cannot be shaked off (as Paul did the Viper, Act. 28.5.) That which Satan put into Judas 's Heart was an obstinate Evil, done deliberately, and out-faceing the All-seeing Eye of his own Master; saying [ Is it 1? &c.]

6. Insulting, thus the Devil [ 〈 in non-Latin alphabet 〉 ] Buffeted or Boxed Paul, 2 Cor. 12.7. and so shamefully scoffed him, that he prayed he might depart from him. Piscator says, it may be taken properly, not figuratively. Indeed the precise Indivisible point of the difference betwixt the Scum of our own depraved Spirits (which naturally boils up of itself in us) and the suggestions of Satan either in our Dreams while asleep, or in Tentations when awake, is hard to Assign, but Satan 's (in a word) are usually as above, and against the Inclination of our own Natures, and against the Light of our own Consciences, &c.

The Third sort of Dreams are the Divine and purely Spiritual, called 〈 in non-Latin alphabet 〉 , Divinitus Immissa, sent of God to Men, to good Men often, as here to Jacob, to Joseph his Son, Gen. 37.6, 7. to Daniel, chap. 2. and 7. to Joseph the supposed Father of Christ, Mat. 1.20. and 2.19, 22. and to Solomon, 1 King. 3.5. yet sometimes to those that were not of God's People, as to Abimelech (of whom 'tis said, God came to him in a Dream, Gen. 20.3.) to Pharaoh 's self and to his Butler and Baker, Gen. 40. and 41. to Nebuchadnezzar, Dan. 4.1. to Pilate's Wife, Mat. 27.19. and to Laban the Syrian, Gen. 31 24. Thus God Communicates his mind to the minds of Men, even in their Sleep, Job 33.15. what he would have understood by them and uttered to others. This God especially did before the Law was Written, 〈 in non-Latin alphabet 〉 in divers manners, &c. Heb. 1.1. God spake to Men, when they were plunged in their Sleep, and so neither of the number of the Living, nor of the Dead, then doth he convey Instruction into them, wherein God hath the preeminence above all other Teachers amongst Men, for they can Teach only those that are awake, but he those that are asleep to the Conviction and Conversion of Sinners, which no Hand but the Divine can do. Divine Dreams again are manifold. As,

(1.) They are sent of God to signify, not always future things as did Pharaohs, Nebuchadnezzar's, &c. but sometimes things present, as did that of Abimelech's, Gen. 20.3. wherein he heard the Majesty of God speaking to him, that he should not sinfully touch Sarah Abraham 's Wife, whom he had taken then into his House, for which God had smitten it with a Mortal Disease; and 'tis probable that this Man, though an Heathen, yet none of the worst, came to the knowledge of the true God by his Dream, which may make us admire God, who out of this evil knew how to extract this good, as his Repentance.

(2.) Those Divine Dreams, called 〈 in non-Latin alphabet 〉 , as fore-telling future things, are of two sorts.

• 1. They are nuda 〈 in non-Latin alphabet 〉 , naked Visions, plainly expressing the purport and meaning of the Dream, as was that to Joseph concerning Mary, how he should dispose of her according to Divine Direction in his Dream, Mat. 1.19, 20, 24. so God's Mind was most plainly signified to him again in a Dream about his returning out of Egypt into his own Land, Mat. 2.19, 20, 22. Or,
• 2. They are mystica 〈 in non-Latin alphabet 〉 , dark Dreams, folded up in Types and Figures, which cannot be understood without some Signification and solid Interpretation. Such was Pharaoh 's Dream of seven fat and lean Kine, and of the seven full and lank Ears, Gen. 41. and Nebuchadnezzar 's of the Tree, &c. Dan. 4. and of the Image, Dan. 2, &c. whereas that of Abimelech 's (as before) was of the former without a Figure.

(3.) Those Divine Dreams have not only divers manners of being delivered, to wit, Plainly or Parabolically, as before, but they have also divers Objects and Subject Matters whereunto they are concerned. As,

• 1. Concerning those things which properly belong to ourselves, and therefore be called proper Dreams.
• 2. Those called Alien do concern other Men's Affairs, not our own.
• 3. Those called Common, do concern both our selves and others.
• 4. Those called Public do concern the public Affairs. And,
• 5. Those called General, do concern Matters both of Church and State.

(4) Those Divine Dreams have likewise divers and differing Ends, to wit, they are sent of God. Either,

• 1. To chasten Man, as Job 7.13, 14, &c. Or,
• 2. To comfort him, as Mat. 2.19, &c. and these are sometimes oft repeated, until they be well regarded, as King Pharaoh 's and young Samuel 's were.

NB. And they are known from other Delusive and Deceitful Dreams (either from our own vain Fancies, or from the Black Fiend of Hell) by these Characters.

1. Dreams that be of God's sending are always holy and good, never savouring of sinful or carnal things.

2. They do much Affect and Enlighten the Mind, make a great Impression upon the Spirit, and bring along with them their own Evidence whereby they are discerned that they come from God, as the Sun is discovered by its own Light it brings with it into the Horizon, and the Sacred Scriptures are discerned to be of God by that Luster, Loftiness and Majesty that they are clothed with: Thus Joseph 's and Daniel 's Dreams were thus attended, and so was Jacob 's here: Hence Gregory the Great, lib. 4. Dialog. 48. saith, that holy Men may know, that their Dreams are not the Devils Delusions, but be Divine by a certain, Inward Savour and Spiritual Relish that doth accompany them: They do leave an Inward Sense of God's presence behind them.

3. God sends Divine Dreams never upon Trivial, but always upon Grave and weighty Matters, therefore he doth it rarely, and for holy and ponderous Inducements or Reasons; as to Pharaoh, whose Dream of Seven years Plenty and Scarcity showed the occasion of Joseph 's Inlargement and Advancement, and of Israel 's coming down into Egypt, both which were Matters of mighty importance; and so was that to Nebuchadnezzar, which was sent,

1. To humble him for his Pride, and to make him know the God of Israel, whereby he might be made more favorable to his people, whom he held then in Babylonish Captivity.

2. That Daniel might be Exalted, as Joseph had been before him by the like means, that both might become as Foster-fathers to God's Captive People.

3. For the Comfort of the Church, being instructed hereby, that God's Eye is upon the Mighty Monarchs of the World, whom he sets up, and pulls down at his pleasure; the little Stone shall break all the Four Monarchies.

4. Divine Dreams are for the most part sent to Men fearing God, if not sometimes at the first Hand, yet always at the second as to the Interpretation of them; as holy Joseph must be the Interpreter of Pharaoh 's Dream, and holy Daniel of Nebuchadnezzar 's, being both folded up in Figures: Hereby the God of Joseph and of Daniel was glorified above all false God's in fore-telling future Contingencies, abstruse and hidden Mysteries infinitely transcending all Human Capacities, which are only known to the All-knowing God, Isa 46.9, 10. with 41.22, 23. and 22.12. and 45.5, 6. and 48.2. fore-telling the Issue of things long before their Accomplishment, all passages and proceedings of Providence in a continued course and progress from first to last, though not at present in Being, yet all in time come to pass; this none can predict, but the true God, who rarely Reveals them to any but to good Men, that have Commerce and Communion with him. If ever he doth it to others that are not holy, 'tis still in Ordine ad Ecclesiam, for Zion 's good, as those above, Abimelech 's for Abraham 's, and Pilate 's Wife for Christ's, &c.

To conclude with a word of Caution and Council, whereas the Vulgar saying is, that many Natural Dreams do prove Prophetically true, therefore not so to be slighted. This is to fall below the Knowledge of the wise Heathens, who condemned the observation of Dreams, which are those Imaginations that the Mind of Man maketh or conceiveth in his Sleep. Cato could say,

And Cicero censures it in his Books of Divination, lib. 1. saying, Somniorum observationem vanam esse, &c. rendering sundry Reasons; and suppose (saith he) some Dream prove true, why should we not rather mistrust that one out of many, than trust the truth of many because of that one? Dreams (we see) are common to Dogs (as well as to Men ) which will Bark in their Sleep, as if pursuing their Game, though this may have respect to things past, as the Poet says:

As Man, so the Beast may Dream of what he was much affected with the day before, yet this cannot be any Prognostick of what shall be the day after, or have any relation to future things, which Cicero confesses none but the Deity (whereby 'tis itself known) can make known, lib. 2. de naturá Deorum. Though the Delphic Devil did foretell some future things: 'It is most certain, he cannot foretell all, nor anything Infallibly, and of himself; but either as it is Revealed unto him by God, as was Ahab 's Fall at Ramoth Gilead, or as he fore-feeth it in the Causes, Signs or Prophecies of Sacred Scripture, wherein he bath (undoubtedly) a vast and prodigious skill, otherwise he could not have quoted it so aptly to Christ, Mat. 4.6. Still this Argument must be insisted upon, (as God doth oft by his Prophets, to show the Vanity of all Idols) that God alone can predict and foretell future things, according to that of Tertullian (in his Apol. cap. 20.) Testimonium Divinitatis est veritas Divinationis, true Divination is the most clear Evidence of the true Deity and Divinity.

These sew Remarks about Dreams shall shut up this point for further and fuller Consideration.

The first is, We must not judge all Dreams vain with Epicurus, neither may we think, that no Dreams are vain, with the Superstitious, as those in Tertullian, qui nulla somnia evacuabant, lib. de Animâ, cap. 46. both these are the two Extreams; there is a Golden Mean betwixt both, which requires a Spirit of Discerning, and godly Wisdom to distinguish betwixt Natural, Diabolical and Divine, &c.

2. Some good use may be made of some Dreams no wise Man doubteth. Aristotle in his Ethics could say, Justum ab injusto, non semno, sed somnio discerni; a good Man may be distinguished from a bad, though not by his Sleep, yet by his Dreams in his Sleep: And other Philosophers (which godly Mr. Greenham mentioneth) say, That the Virtuous do differ nothing from the Vitious about half part of their Lives, that is, their sleeping times, save only in their good Dreams, as the other have their bad ones, for both are much affected in the Night, according to their Actions in the Day: How much more should Saints employ their Thoughts, Words and Actions upon good in the Day, and then their Fancies and Affections will Dream of that which is good in the Night: But they that make no Conscience to Sin Waking, will not at all scruple to Sin Sleeping.

The Third Remark is, Dreams (saith Reverend Mr. Baxter ) are neither good nor evil, or sinful simply in themselves, because they are not rational and voluntary, nor in our power (being more properly the products of the Fancy alone, than of the understanding or will) yet may be made sinful by participation through some other voluntary Acts attending them, either Before, or After.

1. Before, as either Commission of Villany, which by a strong Impression disposeth the Fancy to Dream thereof, or Omission of Duty, either in not Mortifying a wicked Heart, which is the source and fountain of wicked Dreams; or not obliging God by Prayer to lock up our Fancies, which is beyond our own power to do.

2. After; As, when Men voluntarily put more stress upon their Dreams than is meet, and take the measure of their Actions afterwards from them, and so make them as Divine Revelations, either trusting in them, or affrighted by them: whereas the Heathen Diogenes could say, 'It is folly to prefer our sleeping, before our waking Thoughts, and to Prognosticate our Misery or Felicity by Dreams, seeing both of them depend more upon what we do when awake, than upon what we suffer in our sleep.

The Fourth Remark is, we may not expect that God will inform us in our Dreams about any divine Truths, yet about some Human Events (pertaining to this life) God may sometimes admonish his Servants, as ( Ecclesiastical History assures us) hath been done. Holy Mr. Byfield saith, That certainly God still doth Treat with his People by Dreams, and 'tis our Duty to bless God for Holy Dreams. See more of this in my Signs of the Times, pag. 24, 25. Dr. Sibbs (in his Evangelical Sacrifice ) saith, That God by Dreams may foreshow some sin to come which we are like to fall into, and yet not afraid of; or may discover thereby what present Sin prevails in the Heart: This God doth rarely, and for weighty Reasons, mostly to Holy Persons, bringing with them their own Evidence, which always prove True. This makes nothing to heed all Dreams, because some hold true; for (saith Mr. Gattaker of Lots) we mind only what proves true, but miss the many thousand that prove false.

The Fourth and last Circumstance, is the Matter what, which is most Remarkable; attended with Three Beholds.

• 1. Behold a Ladder, &c.
• 2. Behold Angels, &c.
• 3. Behold God at the top of it: Besides the excellency of the Matter is the more apparent, insomuch as it was delivered both in a Dream and in a Vision too. The former being distinctly promised to old Men, [They shall dream Dreams] and the latter to young Men [They shall see Visions] Joel. 2.28. which was the first Text, that the Apostles Preach'd upon, Act. 2.17. to the Conversion of 3000 Souls at one Sermon, and then was fulfilled; (as Christ had told them, Joh. 7.37.) for the New Testament is but the unfolding and fulfilling of the Old: Jacob had here this double Privilege (both of a young Man, as yet a Batchellor and unmarried, and of an old Man, being 77 years old at this time) bestowed upon him, for he had both a Dream and a Vision, and both were Divine also; and whereas [to see Visions] is judged a greater Honor than [to dream Dreams] even that Honor, as well as this, is Jacob dignified with here; yea, having not only Similitudes and Resemblances of some things to signify Important Matters, as Pharaoh and Nebuchadnezzar had, but also the other (which is a more excellent) way, wherein God (himself) spake audibly and intelligibly to him (from the top of the Ladder) as Abimelech had, Gen. 20.3. and as Joseph had the Angel of God speaking twice to him expressly and without a figure, Matth. 1.20. and 2.19. both in a Dream, as Paul had also in a Vision, Act. 16.9. Such more noble Treats than the other, God mostly gives his Servants.

This Coekestial Ladder consists of Four considerable Parts,

• 1. The Top, in Heaven.
• 2. The Foot or bottom on Earth.
• 3. The two Sides. And,
• 4. The sundry Rounds or Steps thereof, all coupled together in a comely and orderly Conjunction. There be many Senses put upon this Ladder by Rabbies, the Fathers, and Modern Divines, some taking it Litterally, some Mystically, others Allegorically, and in a Tropological Acception, &c.

1. The Jewish Rabbies say, This Vision was the Representation of Nebuchadnezzar 's Image, the Head whereof was Gold, the Breast Silver, the Belly Brass, the Legs Iron, and the feet Iron and Clay; to wit, of the Four main and mightiest Monarchies of the World, namely, the Assyrian, the Persian, the Grecian, and the Roman Monarchies; mentioned by Daniel, Chap. 2.31. to 36. which is the first Prophecy concerning all the four aforesaid, and which most memorably comprehendeth a Compleat (though Compendious) History of all the Ages of the World, from the Building of Babel 's Tower, (before Abraham ) to the last Day of Judgment. This must needs be a very long Ladder, reaching from the beginning of Babel to the end of Babylon, from the Rise of the Literal, to the Ruin of the Spiritual Babylon, whose top was Gold, the next part below it was Silver, that lower than it was Brass, but the Foot and Bottom of it (still waxing worse and less worthy) was Iron and Clay of Nebuchadnezzar 's Image; from Daniel 's Interpretation of this Vision, the Heathen Poets borrowed their Fables of the four Ages of the World; to wit, the Golden, Silver, Brazen, and Iron Ages thereof.

Sleidan writes his Commentaries upon these four principal Empires, which (all) had exceeding wide Steps, both in the Public Transactions of their own particular Empires, and in the strange Transitions successively of one Empire into another, until the last and worst be ushered in; and now the World is come towards the bottom of this Ladder, to the last of the last, and to the worst of it too, past the Legs of Iron to the Feet and Toes of Clay; the two Clay-feet are the Eastern Antichrist, the Turk, and the Western, the Pope, both weaker, than whiles they were Legs of Iron: The Kingdom of the Turk is now tottering with nothing more than the weightiness of itself, and that of the Pope declineth apace also, and shall decline more and more daily notwithstanding all his proud Helpers, according to that old Distich,

This strong Cordial our gracious God hath left us in his Cabinet of the Holy Scripture for the comforting of our (almost) swouning Hearts in this Evil day, that the Kingdom of the Stone will smite the Image upon his feet, Dan. 2.34. which (at the best) are but part of Clay, standing upon earthly Foundations, Isa. 40.6. and all the Powers of the World are but earthen Vessels, an hearty knock with this little stone, breaks them all to pieces, Psal. 2.9. As sure as the Silver Kingdom destroyed the Golden, and the Brazen the Silver, so sure the Kingdom of the Stone will destroy the Iron, and the Clayie one, and for the better corroborating of our Faith: This is all done by the Ministry of Angels, ( ascending and descending upon this Ladder of the worldly Empires) managing all the various Vicissitudes and Mutations (one into another). In all their ups and downs, Daniel mentions the Angel of Persia, and he Names Michael the Churches Angel, Dan. 10.13, 20. The Great God gives all those Kingdoms their Times and their Turns, their Rise, their Reign and their Ruin, by the Ministration of Angels, and when the Gouty feet of this worldly Image (being now degenerated into Clay) shall be broke in pieces by the Kingdom of the Stone, then shall the Kingdom of the Mountain begin to fill the whole Earth, Dan. 2.35. and 44, 45. the Kingdom of Christ, as a little Stone at the first (yet working great Destructions upon those Metal-Kingdoms) but increasing wonderfully to a great Mountain, when Christ takes to himself his great Power, Rev. 11.15, 17. then the Kingdoms of the World shall renounce Popery, and give up their Names to the Gospel in receiving the Reformation; such as do not, but send Messengers after him, saying, We will not have this man to rule over us, Lub. 19.27. he will certainly slay them, subduing all before him, and his Church shall stand, when all other contrary Powers (though they seem at present never so splendid and solid) shall be blown upon and blasted ( Isa. 40.24.) they shall dwindle away, and disappear forever. Though they be never so angry at this, Rev. 11.18. Vanae sine viribus Irae. They cannot help if, for strong is the Lord that Judgeth them; two Fits of an Ague shook to Death great Tamerlain in the midst of his Preparations for his Conquest of Turkey, for the Time of its Ruin was not then come: but in fullness of Time Christ will divide the spoil with the strong, Isa. 53.12. with the strong Turk, Pope, and Devil.

The Second sense (according to the Sentiments of others) is, This Ladder represents that Divine Providence whereby all the Affairs of the World (both universal and particular) are governed by the great God, who is at the top of it, wherein he is pleased to make use of Angels (not because he needs, for he created them without their Help, but because it is his indisputable pleasure) as ministering Spirits in his Service, Hebr. 1.14. The Almighty Power and Providence of God doth not only dispose of the great Concerns of Europe, Asia, Africa and America in the General, as before, but also of every Kingdom, Country, Family, and Individual Person in Particular.

This Ladder of Providence hath for its two Sides, First, Divine Wisdom; Secondly, Divine Power coupled together and embracing each other by several Rounds or Steps thereof from the beginning of the World to this present Day, and brings all persons and things to their proper place and end; guiding all [fortiter, sed suaviter] strongly, yet sweetly, and governing both [Mala culpae & poena] the Evils of Sin, and of Punishment for Sin to God's Glory; so that nothing can disturb his Work: It was the Country of Canaan's Privilege to have God's Eye upon it from the Beginning of the Year to the end thereof, Deut. 11.11, 12. So God (at the top of this Ladder) hath his Eye upon our Country and Kingdom, Ubi amor ibi oculus, undoubtedly God hath a love for England, for he hath Recorded his Name upon it and hath a great People (that bring more Glory to him than many Nations) in it. Though with many of us God is not well-pleased, 1 Cor. 10.5. his Eyes run to and fro, and are everywhere, 2 Chron. 16.9. to wit, the Eyes of his Omniscience, though not of his watchful Benevolence. The Lord sets his Eyes upon the Wicked for evil, and not for good, Amos 9.4. He looks upon all created beings, from Angels down to Worms, Psal. 113.5, 6. Curat universa quasi singula, & singula quasi sola, saith Austin, He Eyeth All as if one, and one as if all, and no more.

This Ladder or Pillar of Providence, hath not only a long reach from Heaven down to the Earth; but also a large Eye, looking well, Jer. 40.4. unto and upon Cities, Ezr. 5.5. Families, Isa. 49.16. and every Righteous Person, Psal, 33.18. and 34.15. Job 36.7. 1 Pet. 3.12. as here upon and unto this poor Pilgrim Jacob, numbering the very hairs of our Heads, Matth. 10.30. setting an Hedge about us, as Job 1.10. and a wall of Safety, Isa. 26.1. and 60.18. Ezr. 9.9 This Ladder is still let down from Heaven, as here for the Comfort of Jacob, so for all the Seed of Jacob, still Angels are ascending and descending upon it, all charged to look well to God's little ones, Psal. 91.11. as their careful Nurses, bearing them up in their Arms while they are all along in this lower world, and at Death carrying them away safe through the Air (the Devils Territories) Home to their Father's House into Heaven, there laying them down in the warm bosom of Abraham, Luk. 16.22. that they may be ever with the Lord, 1 Thess. 4.17. and there sing Hallelujahs to him for evermore in a be • er World. How may this support us with Comfort in all our Trials and Troubles, seeing Christ is at the top of this Ladder, overlooking every Stone that is thrown at us? as at Stephen, Acts 7.55.58. and saying to us, Fear not thou worm Jacob, Isa. 41.14. and as once he said to Martha, If thou wilt believe, thou shalt see the mighty power of God, Joh. 11.40. so Jacob saw after this.

The Third Sense put upon this Ladder is, it represents the Church's Pilgrimage through the World, mounting up like Pillars of Smoak from Earth to Heaven, Cant. 3.6. How hath she had her Ascensiones Fumi, the rising Rowlings, and Agglomerations of Smoak; which, though black and sooty (as it is) through manifold Imperfections, and Infirmities attending her, yet hath a principle within to carry her upward (as it hath) and comes more welcome and sweet to God, than all the costly Evaporations of Myrrh and Incense, and all the odoriferous Powders of the Spice Merchant, as being perfumed with the fragrant Odours of her Redeemer's Merits and Mediation, Hebr. 9.24. Revel. 5.8. and 8.4. whereby her Prayers pass up as a sweet memorial, Act. 10.4. and the Persons that be her Members are accepted in the Beloved, Eph. 1.6. both go up as Incense, Psal. 141.2. and sometimes wonderfully, Judge. 13.19, 20. for besides the Inward principle (aforesaid) there is likewise an outward Influence, lifting up both Prayers and Persons.

1. Her Prayers, being kindled and rarified by the fire of God's Spirit, do move and mount upward (as the Flame doth naturally) toward Heaven, Christ carrying them along (as he did Manoah 's Sacrifice in the flame whereof he ascended) for it is his office to present the Churches Services before God, and to procure their gracious Acceptance with him; hereby they become right Heave-offerings to the Lord, Exod. 29.28. wherein our hearts should be heaved up to Heaven.

2. The Persons (belonging to her) themselves.

The Lord (at the top of the Ladder) lets down his long Hand and gives them many an effectual lift, Drawing them to himself, Cant. 1.4. Joh. 6.44. and 12.32. Causing them to approach to him, Psal. 65.4. for it is his gracious will, that where he is, there they may be also, Joh. 17.24. therefore doth Christ both hold and hale them by the hand by the heart, Hos. 11.4. his left hand being under their heads, and his right hand embracing them, Cant. 2.6. in which posture he carries them gently in his bosom, Isa. 40.11. through the Wilderness of this World, to Rest with himself in Eternal Glory.

Thus hath the Church been climbing up this Ladder in her Militant State, both before the Law, under the Law, and after the Law, under the Gospel to this present day, and will be climbing to the end of the World, the Angels attending her all along, Deus videt, Angeli astant, &c. therefore though she be bewilder'd, yet in her Wilderness state she cannot miscarry. 'It is with her as with Israel in their Pilgrimage from Egypt through the Wilderness to Canaan, wherein they had Forty two Stations from Raamses to Jordan, a long Ladder with so many Steps or Stages, which pre-figureth the various wanderings of the Church, and her many removes in this worldly Wilderness, yet hath she the conduct (as Israel had) of the Pillar of Glory to protect them, to direct them, and to suit their Necessities Night and Day, Exod. 13.21, 22. choosing, though not the nearest, yet the safest way for them, and ordering the matter so, that evils should not be ready for them, till they were made ready for evils: Thus the Heirs of Heaven may not murmur that they are wanderers oh Earth, and as younger Brohers shift from place to place; God's Pilgrims have no fixed Seat, Gen. 47.9. 1 Chron. 29.15. 1 Pet. 1.17. and 2.11. Heb. 11.9, 10, 13, 14. yet still they have this to comfort them, they in all their wanderings have hold of their Fathers Hand, and he of theirs, conducting them from step to step upon this Pilgrim ladder, until he Hand them to the highest step, and from thence into Heaven. The Pillar of Providence leads the Church-Militant through the World to be Triumphant in Heaven.

The fourth sense of this Ladder (according to others) is, It hath the resemblance of Divine Predestination Descending from Heaven to the Earth, and again, Ascending from the Earth to Heaven; the Eternal Decree and Everlasting Covenant of God concluding at the end in Mans Salvation. In this latter way (to wit, of Ascension ) God's Predetermination is the Root of the Ladder, and Mans Salvation is the Top of it; but in the former way (of Descension ) God is at the top of it, fore-knowing, and writing in the Book of Life, the Names of such as shall be saved; and the several Steps thereof are, 1. Election. 2. Creation. 3. Vocation. 4. Justification. 5. Adoption. 6 Sanctification; and 7. Glorification: The two sides of which Ladder (they make) to be the Justice and Mercy of God. Even the Heathen Poet Homer could dream of a Golden Chain, which the Gentile Jupiter let down from Heaven to Earth, whereby (according to the Wisdom of the Ancients) he ordered all things according to his Will; but our blessed Apostle Paul tells us better of a Golden Chain indeed, whereby the True Jove, or Jehovah manages matters concerning Mankind in an orderly manner, Rom. 8.29, 30. to the praise of the glory of his Grace, Eph. 1.5, 6. and according to the counsel of his own Will, v. 11. Oh how should men mind more the lower Steps of this long Ladder, and become better Scholars in the Grammar-School of Faith and Repentance, before they venture to the University, and become too b • sie Disputers about the Doctrine of Predestination, which is the Top of the Ladder. We may know our Election by our Vocation; can we but make this latter sure (the Apostle doth assure us, 2 Pet. 1.10.) thereby we make the former sure also. None are effectually Called, but those that are eternally Elected. The Called are the Chosen. God elects to the Means, as well as to the End, and none but Libertines say otherwise, Eph. 1.4. God hath chosen us that we may be holy. As they, Acts 27.31. could not come safe to Land, if they left the Ship; so neither can Men come to Heaven but by Holiness, Heb. 12.14. Oh fear to forsake the Ship (the Church) as the manner of some is; for extra Ecclesiam nulla est salus, except ye tarry in the Ship, ye will not be saved.

The fifth sense (among the godly Learned) of this Ladder is, It resembles a Religious Life, and a Christian Conversation. Thus Bernardus saith in his Sermons upon Mat. 19.27. [We have left all and followed thee] and this Sense Basil and others after him, put upon it, making Holy Exercises to be the many steps, and Faith and Obedience to be the two sides of the Ladder, whereby the true Christians Conversation is in Heaven, Phil. 3.20. while his Commoration is on Earth. Though he be in the World, yet he is not of the World, John. 17.11, 14. Though he Trade in the things that are below, yet he seeks the things that are above, Col. 3.1, 2. He is Heaven-born, so must be mounting upward thither as to his Centre, holding his Heart as well as Hand upon God's Word and Sacraments as upon (so some sense it) the two sides of this Evangelical Ladder; others would have those two grand Principles of Moral Philosophy [ 〈 in non-Latin alphabet 〉 , Sustine, Abstine, Sustain Suffering, Abstain Sinning ] to signify the two sides of this Ladder, because these two significant words (wherein there is 〈 in non-Latin alphabet 〉 , much sense in a short sentence ) do hold forth the strongest Guards both against the evil of Sinning and the evil of Suffering for Sinning: This [cum grano salis] with a little allowance may pass for current Coin in the Court of the Gospel, and that by the Ballance of the Sanctuary, if we take those Moral Virtues for Theological Graces, as the Apostle Peter doth, 2 Pet. 1.4, 6, 7. where he links them Hand in Hand like Virgins in a Dance (as the word [ 〈 in non-Latin alphabet 〉 ] there used signifies) and placing those Divine Virtues so, as to make one Grace strengthen another, as Stones do in an Arch: For what else is the whole of Christianity, but an adding one Grace to another, and a continued Exercise of those Graces one to another, whereof Faith is the Foundation of all that follow, being all Radically in it, and indeed every other true Grace is but Faith exercised, which, while the Heathen Philosophers wanted, their best Moralists (notwithstanding their choicest Moral Virtues, called by Augustine (splendida peccata) but shining Sins ) did miss of the right way of Salvation, John 14.6. Acts 4.12. There is no way to Salvation but by Faith in Christ, growing in Grace, 2 Pet. 3.18. from one kind to another, from one Exercise (of those various kinds of Graces) to another, and from one Degree (of those Exercises from weaker to stronger) to another, is the right climbing of this Ladder of Christianity: From hence come the several Forms, the lower, the middle, and the higher Forms of Christians, which the Ancients call the Catechumen▪ the Competentes and the Adulti; and the Romanists style, Incipientes, Proficientes and Perfecti, but best of all, the Apostle nameth them, Children, Young-men and Fathers, 1 John 2.12, 13, 14. Intimating thereby, that a Christian hath his degrees of Growth, as Mankind hath.

1. He is a Child, and must be fed with Milk, 1 Cor. 3.1, 2. and not with strong Meat, Heb. 5.11, 12, 13.

2. He becomes a Youth in Christ's School ( Acts 4.13. They had been with Jesus for Learning) better taught, and past the Spoon; such as need not have their Nurses to masticate their Moat for them, but grow strong to resist the Tempter, 1 John 2.13. and by Victory put the Devil to a flight.

3. Then he grows up to be a Father, or she to be a Mother in Israel, Judge. 5.7. 2 Sam. 20.19. Thus Mnason is called an old Disciple, Acts 21.16. that is, a Gray-headed, well-experienced Christian, such a one, as brought forth Fruit in his old Age, Psal. 92.12, 13, 14. in his full-grown state, Eph. 4.13. Besides and before these three Degrees the Scripture mentions the first Being and Beginning of a Christian. As,

1. His Conception, Gal. 4.19. the first Forming of Christ's Image in the Soul. Alas there be too many such as the Prophets unwise Son, Hos. 12.13. who stay too long in the place of the breaking forth of Children, proceed no farther than to conviction for Sin, which is there stifled, And,

2. His Birth, 1 Pet. 1.23. which is a blessed Birth, that brings him into a new World. Some (as Job ) have cursed the day of their first Birth, but never any cursed the day of their new Birth; yet too many there be, who deal with their Convictions (or inward Workings for Sin) as Harlots do with their Conceptions, they destroy them, that they may not bear the pangs of Child-birth in bringing forth.

We should make a serious search and scrutiny after all these five steps of this Christian Ladder, to wit,

1. Conception. 2. Birth. 3. Childhood. 4. Youth. 5. The full grown Age in the good ways of God; Searching what or what manner of time the Spirit of Christ hath signified these things to us, 1 Pet. 1.11. and whereabout (of this Jacob 's Ladder) we are, whether at the bottom, about the middle, or near the top, but more of this upon the last sense of this Ladder, adding now this word only, that the most ascending Christian is the most assured Christian, and most abounding with good works, actuosus & fructuosus, the most active is the most fruitful and best confirmed, Eph. 5.9. 2 Pet. 1.8. growing as Saul did higher by the Head and Shoulders than others, until we come to the fullness of the measure of the stature of Christ, Eph. 4.13. till we can do singular things for God (who doth singular things for us) Mat. 5.47. having our Feet (upon this Ladder) where other Men's Heads are, Prov. 15.24. having our Senses exercised to discern (from a considerable advance upon this Ladder) betwixt Good and Evil, Heb. 5.14. Hereby a more abundant entrance is ministered to us into the Kingdom of Christ, 2 Pet. 1.11. As we pass along in climbing this Ladder we shall not be 〈 in non-Latin alphabet 〉 , blinking or purblind, not so weak-sighted but we may both ken our Interest in the Kingdom, Luke 12.32. and go gallantly into Heaven, not with hard shift and with much ado thither, as many Ships into the Harbor, with Cables rent, Sails tatter'd, Masts broken, Anchors lost, &c. but as the brave Ship that comes Home with its Streamers flying, Trumpets sounding, &c.

The Sixth sense of this Ladder in its Mystical Meaning according to some learned Critics, is; It likewise resembles the Generation or Genealogy of Christ, according to the Flesh, or his Human Nature, which the Evangelist Luke, Chap. 3. describeth in its descension downward from Adam, and the Evangelist Matthew its Ascension upward from Joseph the supposed Father of our Blessed Savior; and every Generation (the three fourteens mentioned, Mat. 1.17.) ore as so many steps of this Ladder, and the two sides thereof are God's Mercy and Truth, whereby all the parts of it were compact together, although a Tamar (the Canaanitish Rahab the Harlot ) a Ruth (the Moabitess ) and a Bathsheba (the Adulteress ) be some materials thereof [Quolibet ex ligno non fit Mercurius] is an old and a true saying among men, the Carpenter cannot make a straight Ladder of Crooked Timber, but God can, for he maketh the bad good, and crooked things straight, Isa. 40.4. & 42.16. & 45.2. & Luk. 3.5. he maketh them plain to be put together in every point and joint, all impediments God removeth (saith that Evangelist there) to usher into the World Christ's Generation, which he mentions after, v. 23. to the end, Christ was pleased to take flesh of these four great sinners aforesaid, that were all advanced to be great Grand-mothers to the King of Kings, who as he needed not to be ennobled by his stock, so neither was disparag'd by his Progenitors, but descended from those sinful Women (to say nothing of the sundry sinful Men ) which was to show, that we cannot commit more than he can remit, and that by his Purifying Grace, he purgeth away and washeth off all our pollutions being the Sun of Righteousness, Mal. 4.2. as the Sun of the Firmament dissipateth and disperseth all those noxious Vapours (that Infect both the Earth and the Air ) by its Beams.

And 'tis very Remarkable, how the lower end of this Ladder (of Christ's Genealogy ) was made up of obscure Materials; to wit, of such Persons as the Scripture mentioneth no more, save only their bare Names, neither doth any Jewish Record (now extant) Register any of their Acts, but so many miseries attended them ( before Shiloh came ) in those calamitous Times after the Captivity, that though they were principal Men among their own People (as being of Judah 's Tribe according to Jacob 's Prophecy, Gen. 49.10.) yet were they so held in subjection by the Antiochus 's and by the Herod's of that Age, that they were (some of them) no better than private Persons, as Joseph and Mary were, though others might be Law-givers among that People privately, as Jacob Prophesy'd: And we may suppose also, that because of the continual Calamities that came then one upon the neck of another, little liberty was left the Rabbies to write any Rolls or Registers, Catalogues or Kalendars with Enlargements upon them in an Historical Method, though undoubtedly the Posterity of David (from whom Christ war to descend) were then carefully both observed and preserved by those that ••• k'd for the Consolation of Israel, Luk. 2.25. and 38. for it was a most certain and received Truth among the Jews of those times, that Messiah the Prince, Dan. 9.26. should shortly come of that Family, and when he came, he found them (as Joseph did his Brethren, Gen. 37.17.) in Dothan, Hebr. Defection, in so low estate were they at his coming, and their looking for the desire of all Nations, Hagg. 2.7. was that which held up their fainting Hearts in those sad Times, wherein not only Prophecy, but also Prosperity failed them. They had little else to relieve them as to external means; Except,

1. The Bath-Kol, that Voice or (Daughter of a Voice, as the Hebr. signifies) the Echo heard in the Temple (as they tell us) which supplied the place of, and served for an Oracle. And,

2. The Miracle of the Pool of Bethesda 's Healing by the Angels troubling it, Joh. 5.2, 3 4. which marvelous Mercy was granted them by God to strengthen their Hearts in his True Worship under all their Persecutions by several Tyrants, until the Days of Christ. Thus our Lord saith, when the Son of Man cometh, shall he find faith upon the Earth? Luk. 18.8. He found little Faith at his first coming, (he came to his own, and his own in their so deep Defection and suppressing Subjection, received him not, Joh. 1.11.) and he will (as he saith) find as little Faith at his second coming; God oft stays long, yea so long, till his Saints have done looking for him (which yet they ought to do when they cannot be blest with looking on him, Isa. 8.17.) sighing out those sad words [ Why are his Chariots so long in coming, &c. ] Judge. 5.28. when they have even forgot both God's Promises, and their own Prayers grounded upon his Promises: And when they have done expecting, and say, there is no hope, Jer. 2.25. The harvest is past, the Summer is over, and gone, and we are not saved, Jer. 8.20 therefore after Strangers must we go, after Princes who serve strange God's: Then, even then comes Christ [ 〈 in non-Latin alphabet 〉 ] as out of an Engine, and then doth he things that they looked not for, Isa. 64.3, 4. even Terrible things, extolled by God himself, Deut. 4.32 33. with 30. the Call of the Jews, the Fulness of the Gentiles, the Fall of Antichrist, the R • se of Jesus Christ for those that wait for him, and are willing yet to want him till his time come. He is a God of Judgment, waits to be Gracious, Isa. 30.18. and knows the best time when to hand forth his favors, Isa. 49.8. Psal. 69.13. every Blessing is best and most beautiful in its season, Eccles. 3.11. Wait then on him who waits on us.

The Seventh, last and best Sense of Jacob 's Ladder, is, 'It is a most lively Representation of our blessed Mediator (himself) Jesus Christ: Though the most proper and literal sense of this vistonal Ladder be to show God's Providence in the general, whereby he governeth all things both in Heaven and Earth, Psal, 113.6. 'tis a glorious condescension in him to look out of himself from the top of this Ladder down upon Angels, Psal. 113. 6. how much more upon the worm Jacob here, Isa. 41.14. and upon such worthless Worms, and unworthy Wretches as we are, whom Sin setteth farther beneath the Worms, than the Worms are beneath the Angels: Thus God Humbleth himself here to disconsolate and anxious Jacob, declaring hereby to him, that Divine Providence should attend him (after a special manner) both in his descent to Mesopotamia, and in his ascent or return to Palestine: And that God would be his Friend, graciously charging his Angels with him, Psal. 91.11. both in his going down and coming up. The Ladder was to signify the way which Jacob was to go, the Angels were his Convoy backward and forward, and God at the top, ordering and over-ruling All, yea and counter-comforting him against his four Cor-doliums, or Hearts-griefs; as,

• 1. For his Banishment from his Parents, God saith, I will be thy Keeper.
• 2. For leaving his Native Country, he saith, I will give thee this Land.
• 3. For his solitary Journey, he should be accompanied with Angels. And,
• 4. His Cordial against his Poverty was, that God would make him great to East and West, &c.

And this Vision was not only for Jacob 's Comfort, proper to him alone, but 'tis for the Comfort of all the Seed of Jacob in common (even of all God's People) that they should not doubt of God's Presence and Assistance at any time, and in any place of their Troubles: This is the literal Sense.

But the main mystical sense is to signify the Savior of Mankind, as Christ himself (the best Expounder of Visions and Scriptures) doth Expound it as prefiguring himself. Sundry Testimonies of this excellent Interpretation we have from John the Evangelist, who writes chiefly of Christ's Divinity (as Matthew and Luke of his Humanity, as before) whereof who can tell his Generation or Genealogy, Isa. 53.8. what is his Name, and what is his Sons Name? declare if thou canst tell, Prov. 30.4. According to the Divine Nature Christ is without Descent, or Pedigree, as Melchizedek, Hebr. 7.2. In concurrence with all these Scriptures, the Evangelist John essays (as his prime Project, and principal Drift, Scope and Subject) to set forth the Deity of Christ, his Co-eternity and Co-existency with the Father, and how he was a Co-agent with him in the Creation, Joh. 1.1, 2, 3, 4, 5. where that heavenly Eagle (called 〈 in non-Latin alphabet 〉 , John, the Divine) soars out of sight at his first flight, the profoundness of which Praefatory Mysteries (in those five aforesaid Verses) did so astonish a Platonic Philosopher at the reading of them, that, though' he called the Evangelist a Barbarian, yet was he constrained to cry out, He had comprised more stupendous stuff in those few lines, than all the Philosophers had done in their Voluminous Discourses; This was a fair Acknowledgment, and he had been an Happy man, had his Admiration hereof made a thorough work upon his Affections, so as to bring him over from Atheism to Christianity, as the reading of those very Verses did upon Learned Junius, according to his own Confession in the History of his Life; but alas, this vain Philosopher only read this profound piece and wondered at it, but still (not having Divine Teachings ) he left it where he found it.

now this high-flying Evangelist gives three choice Testimonies, that Jacob's Ladder did really represent our Blessed Redeemer, Mans Mediator.

His first Testimony is, Joh. 1.51. Ye shall see the Heavens opened, and the Angels ascending and descending upon the Son of Man: Where, for the comfort of all true Believers, he plainly alludeth to Jacob's Ladder, Gen. 28.12. which representeth Christ, who alone toucheth Heaven and Earth with his two Nature, his Humanity as the foot of the Ladder, placed on Earth, and his Deity, as the top of the Ladder, reacheth to Heaven, and so, as he is the Mediator, he conjoineth Heaven and Earth together, reconciling all in himself to the Father, Col. 1.20. Eph. 2.19. so becomes the Bridge (as Gregory calls him ) which reacheth over from Man to God; a great Gulf indeed (as Luke 16.26.) betwixt them in the fallen estate is fixed, yet Christ only hath a reach long enough to transport us over it: He is the only Mediator, 1 Tim. 2.5. Beside him there is no Savior, Isa. 43.11. By his only Merits and Mediation, both the Ministry of Angels, the Gifts and Graces of the Spirit descend down upon Man, and men's persons and prayers do ascend up to God, who is at the top of the Ladder, saying, This is my beloved Son, in whom I am well pleased, Matth. 3.17.

The second Testimony of this Evangelist, is John 3.13. Christ came down from Heaven, and goes up to Heaven, like Jacob's Ladder, bringing God down to Man (in his Assumption of Mans Nature to his God-head) and carrying. Man back again to God (from whom he had fallen) in his Ascension of Mans Nature up to Heaven: And all that Interval of Time (betwixt his Assumption and Ascension ) the Holy Angels are said to Minister to him. (To say nothing how they sang Anthems at his Birth, Luke 2.13, 14, 15. and how they will attend him at his second coming, 2 Thes. 1.7, 8.) As,

First, In his Temptation, Mat. 4.11.

Secondly, In his Passion, Luke 22.43.

Thirdly, In his Resurrection, John 20.12.

Fourthly, In his Ascension, Acts 1.11, &c.

And as Christ is the Head of Angels, Eph. 1.22. (which are called Shinan, changeable Creatures, Psal. 68.17. so receive their Confirmation by Christ, not to forsake their first Habitation as the Apostate Angels did.) So he chargeth them with his Church, Psal. 34.7. Heb. 1.14. whom he calls [His Fulness,] Eph. 1.23. not accounting himself complete, until She (his Body) be (by the Guardianship of the Angels) gathered to him the Head, that where he (their Head ) is, there they may be also, John 17.24. in which respect, the Church hath this Honor of making Christ perfect, as the Members do perfect the Body, and the Body the Head.

The third Testimony of this Evangelist is, his calling Christ (from his own Mouth) the Door, John 10.1, 2, 7. and to the same sense the way, John 14.6. both which Titles tell us, that He is porta, semita & scala Caeli (as the Antient Fathers term him) the only portal, passage and path way to Heaven and Happiness: We have no whither to go, but to him, John 6.66. We have no way to go, but by him, to attain Eternal Life, John 14.6. Acts 4.12. Christ hath paved us a new and living way, Heb. 10.20. unto Heaven with his own Meritorious Blood, and his Flesh stands as a Screen betwixt us and Everlasting Burnings, Isa. 33.14. Eph. 2.14. Isa. 32.2. Micah 5.5. None of the Popish He or She Saints or Angels can make a Ladder of Life, long enough and strong enough, whereon Men may climb up to God: We should say of all such sorry Savior's as Cicero said of the many Heathen Demi-gods, [Istos Deos minutulos contemno, modo Jovem propitium habeam;] may great Jove be my Friend, I value not the frowns of all the Diminutive Deities. Let the Romanists fancy to themselves other false Ladders, we do despise their Dunghil-deities, 'tis enough if the true Jehovah (our Dear Jesus ) will be a Ladder of Life to us. This Symbol of the Mediator was exhibited to Jacob here as most suitable to his sad Soul, that he might be comforted with this Sign of Christ (of Jacob 's Seed, who was to spring out of Jacob 's Loins) his Mediation, in whom all Nations should be blessed.

The great Truth therefore that ariseth from hence is, That Christ is our Ladder of Life and Love, by which we have Communion with God upon Earth, while we Live, and Admission unto God in Heaven, when we Die.

This Ladder hath seven excellent Properties: 'It is,

1. A Living-ladder, therefore is it called a Ladder of Life, all other material Ladders are made up of dead Wood, of dry Timber, such as have lost their Sap and Growth: But this Mystical Ladder (our Dear Redeemer) is a Ladder that hath Life in it, both Intrinsecally and Objectively.

1. Intrinsecally, There is inward Life in this Ladder, as Christ is called the Living Stone, 1 Pet. 2.4. whereas all other Stones are Dead lifeless things: Yea, he is called not only a Living, but also a Looking Stone, Zech. 3.9. looking with its Seven Eyes at the Matters and Miseries of his Church and Children, Exod. 3.7, &c. whereby he most wisely manages all public and private Affairs: Thus likewise Christ is called a Living Ladder; in him is Life, John 1.4. He is the Prince of Life, Acts 3.15. yea, and not only the Prince, but also the Principle of Life, both of Natural, Acts 17.28. By him we live, move, and have our Being; and of Spiritual Life, 1 John 5.12. He that hath the Son, hath life; all (out of him) are dead while they live, 1 Tim. 5.6. but all (in him) are Heirs of life, 1 Pet. 3.7. Those that are alienated from the life of Christ, Eph. 4.18. are dead in trespasses and sins, Eph. 2.1. Thus Christ is called the Bread of life, John 6.48. and the Water of life, Revel. 22.17. So a Ladder of Life, having Life Intrinsecally in it.

2. It hath Life Objectively also, for he is such a Ladder as takes hold of us, as well as we of it in our climbing upon it; and this is both our Mercy and our Safety, that this Blessed Ladder hath always faster hold of us, than we have or can have of it: Though many times (especially when the Tempter knocks us upon our Hands) we let go our Hand-hold of this Ladder, yet this Blessed Ladder will not let go its Hand-hold of us. So 'tis,

2. A Loving Ladder, that will not, cannot easily let go its hold of any such as sincerely come to it, to climb upon it, and do therein take hold of it, and thereby Embrace it. Christ saith, He that cometh unto me, I will in no wise cast them out, John 6.37. which may be read, I will in no wise cast them off, while they are truly climbing up to Heaven upon me their Mystical Ladder and Mediator. Our Unbelief will be suggesting, that on this wise, and on that wise Christ will cast us off; here he answers all our Objections in one word, no, (saith he,) I will in no wise do it. Oh what Fools and slow of Faith are we not to Believe the words of this Speaking and Loving Ladder, that speaks always the words of Truth, and as the Oracle of God!

3. 'It is a Lively Ladder also (as well as Living and Loving ) that will so lovingly Embrace us, and so livelily both take hold and keep hold of us, and not let us go until he have brought us up to the top of the Ladder, and from thence into Mansions of Glory. The Son saith to the Father, Those thou gavest me I have kept in thy Name, and none of them is lost, John 17.12. Oh comfortable and Soul-refreshing word! That Prayer is Recorded in Scripture as a pattern of Christ's Intercession for us at his Fathers Right Hand; and if the Prodigal found Acceptance with his Earthly Father without any Mediator, how much more may we hope for Acceptance with our Heavenly Father ( who himself loves us, John 16.27.) having such a Mediator as Christ is, whom the Father heareth always, John 11.42. and who hath such a lively hold of us as nothing can separate us from his love, Rom. 8.38.39.

The Fourth excellent Property, 'tis a lovely Ladder; 'tis not only a living Ladder, (having life in itself, and giving life to all its sincere Climbers) not only a loving Ladder (cleaving close to those that climb it with a true heart) not only a lively Ladder both rearing up itself, and raising up the fallen Elect from Earth (yea from Hell) to Heaven, in despite of angry Men and enraged Devils) but 'tis also a lovely Ladder, and its loveliness is twofold; 1. In its Nature. 2. In its Posture.

First, In its Nature, 'tis excellent from its four constituting Causes; Efficient, Matter, Form, and End.

1. Its Efficient is God, it may be said of it as of that City with foundations, God is the Builder and Maker of it, Hebr. 11.10. the word in Greek there, is, [ 〈 in non-Latin alphabet 〉 ] which signifies a most curious Artist or Artificer; and surely those things that the most wise God maketh with his skillful hands must needs be superlatively lovely: The little stone, Dan. 2.34. is called 〈 in non-Latin alphabet 〉 , cut out of the Mountain without hands, that is, without the hands of Man, or Human help, Christ was born indeed or the Virgin Mary, but he was he wen by God out of the Mountain of Heaven; that Stone and this Ladder are one and the same Christ, upon whom or which God hath shown his wonderful Wisdom and Workmanship. That which God makes in the height and perfection of his Wisdom, must needs be well made, and so become exceeding lovely.

2. The Matter of this Ladder is excellent; from whence 'tis called a Golden Ladder, and a Celestial Ladder, 〈 in non-Latin alphabet 〉 or God-Man must needs be most excellent Matter: So is,

3. Its Form, exceedingly comely, yea so comely, it doth delight many a Soul to come to it (when this Ladder calleth them, saying, Come to me all ye that are laden, &c. Matth. 11.28, 29, 30.) and to climb upon it. There is not so much as one ugly or uncomely knot in it, from the very top to the bottom of it: Christ is the spotless Lamb, and the knotless Ladder, altogether without the Bur-knots of sin: He is like us in all things, yet without sin, Heb. 4.15. When the Spouse viewed this Ladder from Top to Toe, Cant. 5.10, 11, 12, 13, 14, 15. she saw it comely in all its parts, and concludes, v. 16. it was not only all asunder, but also all together lovely: Totus, totus desiderabilis, wholly and every whit thereof amiable; 'tis white and ruddy, v. 10. which two Colours being comelily compounded, nothing can be more laudable, lively and lovely.

4. The End of its Erection makes it still more commendable and comely. This brings us from the first, the Nature, to consider of

Secondly, The Posture of this Ladder, together with the End why it is erected. The loveliness of a Ladder is not looked upon so discerningly to Admiration, as it lies all along upon the ground, as when it is reared up, and stands upright with a little leaning upon something that is solid at the top to support it. This Ladder in Jacob's Vision lies not along (as Jacob then did all along) upon the ground; but though the foot of it stood on Earth, the top of it reached to Heaven, and lean'd there upon God himself at the top. This makes Jacob's Ladder, or Christ, to be what the Spouse calls him, Cant. 5.10. He is Hebr. vexillatus prae decem millibus, the most matchless and incomparable Ladder in the World: The chiefest among ten thousand, over-topping all others, as Saul did the people; Antesignanus or Standard-bearer, conspicuous above all. The way of life is above to the wise, Prov. 15.24. and that way of wisdom (upon this Ladder ) in a pleasant way, Prov. 3.17. It doth many a Soul good to be running up this Ladder. I have sometimes wondered at Horace 's expression [Coelum ipsum petimus nostrâ stultitiâ] we attempt Heaven itself in our folly, but sure I am, it holds more truly [Gratiâ & prudentiâ] by God's Grace, and by Divine Wisdom (not by Human Folly) we should all attempt to climb up to Heaven upon this Ladder. The Posture and End of its Erection is for saving from Hell, and sending to Heaven.

The fifth Excellent Property is, 'It is a large Ladder; there is room enough both for Saints and Angels upon this Ladder: 'It is so large, that it enlargeth and stretcheth out itself into all Lands, as do the great Luminaries of Heaven. This Ladder is, 1. Extensive, as 'tis found everywhere, where either Jacob, or any of the seed of Jacob may be found, whether it be in Europe, Asia, Africa, or America; whether it be in the City or in the Country; whether it be in public, or in private, whether in Family-worship, or Closet-retirements; in all those places Believers do find this large Ladder of Love let down to them, and there doth Christ give them his Loves, Cant. 7.11, 12. Upon which account the Apostle saith, I will that men pray everywhere, &c. 1 Tim. 2.8. whether in the Fields, or in the Villages, or in the Vineyards, or under the secret places of the stairs, Cant. 2.14. any place, yea a Chimney-corner may make a good Oratory upon this Ladder, whereon Christ accounteth our voices sweet, and our countenances comely: And this Ladder ( Christ himself) asserteth this great Truth, Joh. 4.21. This Ladder as 'tis Extensive, in the (first-place) to all places, as above; So 2. 'It is comprehensive to all persons; there is room enough upon this Ladder for all the Saints in all the Nations of the World, for those in Rags, as well as for those in Robes; they need not justle one another in their climbings up to Heaven for want of room. Though the way to Heaven be called a strait and narrow way, Matth. 7.13, 14. 'tis not called so, as if there were no room for more than for those few that find it (for there is room enough therein for many millions more, had they but hearts to seek and find it;) but because it allows men no Elbow-room for Vanity and Villany. This Ladder is that way, and may have the same name given it, which Isaac's Third Well had, calling it Reboboth, Gen. 26 22. because then God had made Rooms (or Room enough) for him. So here, God hath made Room enough for all Believers upon this Ladder, and if they do justle one another (as God knows they do too much) it is not for want of Room in it, but for want of Love and Brotherly Affection in themselves; and 'tis well if this doth not discover the carnal seed of the Bond-woman from the spiritual seed of the Free. The former being the justlers of the latter, Gal. 4.29. As it was in Abraham 's and Paul 's day; so it is now in our day. Now, seeing Christ (this Ladder ) hath room enough for us, both in his Kingdom of Grace, and in his Kingdom of Glory, John 14.2. he hath many Mansions, and many Rooms in those Mansions (enough of both) in his Fathers house for us: Oh what a shame is it, that we should not have Room enough for Christ! but our straitened hearts are too much like the place of Christ's Birth, which thrust that sweet Babe of Bethlehem into a stinking Stable; for there was no room for him in the Inn, Luke 2.7. Have we room enough for beastly lusts (to which our hearts can be a 〈 in non-Latin alphabet 〉 , an open Inn (that entertains all comers) and have we, or can we make no Room for the holy Child Jesus, to whom we should say, as Laban said to Eleazar [ Come in, thou blessed of the Lord, wherefore standest thou without? Gen. 24.31.) As Aaron had room enough to bear all the Names of the Twelve Tribes of Israel in the Breast-plate of Judgment upon his heart before the Lord, Exod. 28.29. So Christ (our High Priest) hath Room enough for all Believers Names, both in his Book (called the Lambs Book of Life, Rev. 13.8.) and in his heart, both while on Earth, Joh. 14.2. If it were not so, I would have told you, (he could not find in his heart to hide anything from them, that might help and heal their troubled hearts, v. 1.) and when in Heaven, he is much concerned with all our sorrows and sufferings, Isa. 63.9. Acts 9.4. and this Ladder hath Room enough for our descending down into our hearts to view the greater abominations there, Ezek. 8.7, 8, 13. and for our ascending up to view the Excellencies of Christ. Alas! that we have no more Room for him the chiefest of ten thousand, and who deserves ten thousand times more of our loves.

The sixth Excellent Property, 'It is a long and lofty Ladder, so long as to reach from Earth to Heaven: The distance must needs be vast and prodigious betwixt (as the Scripture stiles the Heaven and Earth ) God's Throne and his Footstool, yet this Ladder is so long, that it rests with its Top upon the former, and stands with its Bottom upon the latter. If Learned Authors do but reckon right, they do demonstrate by (as they call them) undeniable Rules, that the distance betwixt Earth and Heaven can be no less than an hundred and sixty millions of miles, at the least, in its due Longitude. And some Astronomers do critically and curiously calculate that long distance to be five hundred years Journey from the superficies or surface of the Earth, to the Starry Heaven (which is yet but the under-ceiling, the glorious & glittering Rough cast, or the most splendid and bright Brick-wall that encompasseth the Royal Palace, the Heaven of Heavens, the Throne of the great God, and the Habitation of the Blessed. Eliphaz in Job 22. v. 12. saith, Behold the height of the Stars, how high they are, so high, that our Eyes can hardly reach them. 'It is a wonder (saith Dr. Hall upon the Creation) that we can look up to so great an height, and so admirable a distance, and that our very Eyes are not wearied and tired out in that long way, before they come to that long Journeys end: Yet hereby that vast distance is undeniably discovered, seeing that some fixed Stars (as well as the Sun ) are bigger than the whole Globe of the Earth, notwithstanding they seem to the beholders Eyes but as so many small glittering Spangles, and the Sun itself no bigger than a Sieve, while the Earth is beheld as a most vast body at the same time. This could not come to pass, if the Heavens were not prodigiously distant from the Earth, which, if a man may be supposed to be seated among the Stare, and to look down upon it, would certainly seem no bigger than a Pinshead, or some very little point, though it be seen by us (near it and upon it) to be a Body or Globe of an unspeakable magnitude round about. Thus the vastness of that wide Interspace (not much inferior to that great Gulf mentioned, Luke 16.26.) betwixt Heaven and Earth, it is Christ, and Christ alone who is able to fill up: I am (saith he) like a green Firr tree, Hos. 14.8. which is a Tree, that (above others) maketh longest lanches and reachings forth from Earth to Heaven, to show how 'tis the Merits of this blessed and bleeding Mediator, that filleth up that great distance, whereby Man that is afar off, is made nigh to God, Eph. 2.13. and hath Access unto him, v. 18. and that with good Assurance and Success also. Thus this Ladder Mystical, (as the longest of Ladders Literal, Ship-masts and May-poles are made of Firrtrees) Christ, the green Firr-tree aforesaid, hath a longer reach than the Tower of Babel, whose top is said (only in an Hyperbolical phrase, wherein too much is said, that enough may be believed) to reach to Heaven, Gen. 11.4. for Christ is so high an High-priest as is said to be higher than the Heavens, Heb. 7.26. Oh bless God for such a Ladder so long and so high upon several accounts.

1. What though our Foes be never so high? yet the top of this Ladder over-tops them; he is higher than the highest of them, Eccles. 5.8. Though they be never so high, yet in things wherein they deal proudly the Lord Christ is above them, Exod. 18.11. The most High cuts off the Spirits of Princes, Psal. 76.12. He slips them off with as much ease as a Man slios off a Flower between his Fingers from the Stalk, or a Bunch of Grapes from off the Vinebranch, therefore is Christ terrible to all the Kings of the Earth; as the Psalmist saith there, he is a dread to all the Dread Sovereigns, who both over-tops them (being all but his Vassals, as those three great and good Emperors, Constantine, Valentinian and Theodosius did acknowledge) and also sets the mightiest Magnifico 's their utmost Bounds, yea, a day for them he appointeth, he looks and laughs, when he sees that their set day is coming, Psal. 2.4. and 37.13.

The second account of Blessing God for this long Ladder is, What though thy sins be never so high? yet the top of this Ladder over-tops the highest of thy sins as well as the highest of thy Foes: Suppose thy Sin to be one of those four crying sins.

• 1. The Sin of Blood, Gen. 4.10.
• 2. The Sin of Oppression, Exod. 2.23.
• 3. The detaining of Hirelings Wages, Jam. 5.4.
• 4. The Sin of Uncleanness, Gen. 18.20, 21.

All crying up from Earth to Heaven for vengeance, though God be bound in Honor to stigmatize some such with severe strokes of his own heavy Hand, because those Disturbers of Human Society are so secret sometimes in their sins as to pass Mans Cognizance, or so powerful as to surpass Mans Judicature, yet his Mercy hath triumphed over his Justice, Jam. 2.13. in the case of Manasseh, who was a Defier of God, a Murderer of Men, and a Deifier (or Worshipper) of Devils, yet found he Mercy, which shows that God's Mercy in Christ is higher than the highest of Mans Sin, and the very notion of crying doth intimate, that God in some cases is unwilling to punish, Lam. 3.33. until urged thereunto by the importunity and provocation of our crying Sins. Thus Salvian brings in God saying in the case of the Sodomites, Misericordia quidem mea suadet ut parcam, sed tamen peccatorum clamor me cogit ut puniam; My mercy persuades me indeed to spare them, but the cry of their sins constrains me to plague them, Salvian. lib. 1. de Provid. Though thy sins do cry so far and so high as Heaven, yet Christ (thy Ladder of Love) is higher than Heaven, Heb. 7.26. and so is higher than the highest cry of thy most heinous sin; thou canst not commit more than he can remit, mayest thou but truly repent.

The third account of Blessing God for this long Ladder, is, What though thyself be never so low? yet hast thou a Ladder high enough for thee. As it was with Zacchaeus, so (indeed) it is with us all, he was of a low stature, Luke 19.3. yet desirous to see Jesus, he climbeth up into a Sycomore Tree, v. 4. that he might view him from top to toe as he passed by. So we are all naturally of a little stature in the fallen estate as to the things of God, we are so low, and so far below those things that are above, that in the crowd of the World we cannot behold them, neither can we by taking thought add one Cubit to our stature, Matth. 6.27. no nor one Mite to our estate, which God by his wise and powerful Providence hath allotted us, Luk. 12.42. with Gen. 47.12. no not with all our carking care, and troubling our own houses therewith, Prov. 15.27. And if we cannot add anything to our Temporal Estate or Stature, much lest to our Spiritual, which is hereby exceedingly hindered and hide-bound; therefore we all stand in need to climb up this Ladder, (as Zacchaeus did the Sycomore Tree ) that we may become many Cubits higher in our Spiritual Stature, the better to discern things that differ, and to discover the Excellency of Christ; and every step we climb higher upon this Ladder; makes a further and fuller discovery thereof; this is a going from strength to strength, Psal. 84 7. and a growing in grace, and in the knowledge of Christ's Excellency, 2 Pet. 3.18. And the higher we climb, the more we are transformed into the glory of his Image, 2 Cor. 3.18. Behold more a wonder: This long Ladder is all of one piece; the Mediator is but one, 1 Tim. 2.5. 〈 in non-Latin alphabet 〉 , Godman throughout the whole. And without the help of this long Ladder there can be no commerce or trading with Heaven.

The seventh excellent property of this Ladder is, 'tis a lasting, yea, an Everlasting Ladder, Idol-makers chose the Tree that would not Rot, to make their Idol of, Isa. 40.20. which indeed was not possible in the course of Nature, that subjects all to Corruption; tempus edax rerum, the Teeth of time consumeth all things, likely the Cypress tree, Isa. 44.14. as most durable, however the matter must secure the form, quite contrary to the 〈 in non-Latin alphabet 〉 , or common Principles of natural Philosophy, according to which the Form or Soul secureth the Matter or Body from putrefaction which immediately succeeds after the Souls departure, John 11.39. Hence it seems these were sorry God's that could not secure themselves from Rotting, but must borrow that security from their Materials: But God hath chosen a better Tree than the most durable Cypress, even the Tree of Life (that stands in the midst of the Garden of God, Gen. 2.9.) whereof to make this lasting Ladder, that lasteth through all the Ages of the World. Christ (this Ladder ) is a Priest forever after the order of Melchizedek, Heb. 7.24. He needeth no Successor, and what need then is there of a Vicar of Christ, as the Pope (Antichrist) will needs be styled: This Ladder hath lasted from the Foundation of the World, Revel. 13.8. being the Lamb slain from thence;

1. In God's Purpose. 2. In God's Promise. 3. In the Faith of his People. 4. In the Sacrifices. 5. In the Martyrs from Abel to this Day.

Jesus Christ is the same Lamb and Ladder both yesterday (to our Fore-fathers) today (unto us that are now alive) and forever (to all our succeeding Generations) Heb. 13.8. this Ladder ever liveth to make Intercession for the Saints, and to save them to the uttermost, Heb. 7.25. to wit, perpetually and perfectly, so as none shall need to come after him for finishing his begun Foundation. Christ is a Thorough-Savior, a Savior in solidum, not doing his Work to the Halves, but wholly to the End of his Mediatory Kingdom, when God shall be All in All, 1 Cor. 15.24, 28. Though this Ladder be ever Erected (and so much Weather-beaten) and ever used (never useless nor laid by as other Ladders in some secure place) for the Souls of Saints are climbing up and upon it Night and Day, yet never doth it wear, or need mending; so 'tis ever called newness of Life, Rom. 6.4.

Inferences very Remarkable hence are various.

The first is, There be sundry sorts of Sinners, such as either disuse or abuse this Ladder of Light, Life and Love. As,

1. Some such there be, qui in Gehennam aedificant, as Tertullian 's phrase is, that instead of Building up to Heaven the Tower of Godliness, Luke 14.28. do Build a pair of Back-stairs (basely enough) whereon to run down to Hell: Oh Men! Oh Women! Oh Children! which way are ye going or running? Are ye ascending upward on this Ladder of Life and Salvation, which is of God's making? Or are ye descending downward upon the Ladder of, Death and Damnation which is of the Devils making? As God said to the first Man [Adam, Where art thou? ] Gen. 3.9. and to the Prophet [ What dost thou here, Elijah?] 1 Kings 19.9. so should everyone say to themselves (to spare God the labor to their cost) Where are ye? Ave ye upon God's Blessed Ladder, ascending up towards Heaven? or upon some base Back-stairs of the Devils descending down towards Hell?

2. Others there be, whose choice it is to lie along groveling upon the Ground, being altogether Earthly-minded, thinking themselves safe enough from going down to Hell, and that 'tis needless enough, yea, 'tis too much to trouble themselves (as Jeroboam said, 1 Kings 12.28.) with going upward. Those terrigenae fratres, have their Names writ in the Earth, Jer. 17.13. and their Treasures hid in the Field, Jer. 4.1.8. and are called the Inhabitants of the Earth, Revel. 12.12. Meer Earth-worms, that load themselves with thick Clay, Hab. 2.6. and strive with the Toads who shall die with most Earth in their Mouths, having so much matters to mind on Earth (as Duke D' Alva once said) they▪ have no time to look up (much less to climb up ) to Heaven.

3. Others there be as the Grashoppers that hop upwards a little; two or three steps they may climb up this Ladder, but fall down again: He that endures to the end is saved, Mat. 24.13.

The Second remarkable Inference is, If thou be not one that is posting down quick to Hell with Korah 's Conspirators, Numb. 16.30. (who were all buried alive (with their Cattle and Goods) in the Pit) but thinks thou art climbing upwards to Heaven, then be well assured thou art upon the right Ladder; as there be many false Christ's, Mat. 24.24. so there be as many false Ladders. As,

1. A Christ merely within, denying the Christ without, who died at Jerusalem (as some Quakers do. Or,

2. A Christ merely without, never minding a Christ within, the hope of Glory, Col. 1.27. as all Papists do, who cry, that Christ is in the Desert, Mar. 24.26. that is, in such an Hermitage, or in such a Blind Chapel built in such a by-place to the Honor of the Lady of Loretto, &c. or on such a Cupboard or Altar, as their Breaden God (sometimes born up and down in a Box) and worshiped by the common Catholics (or Chacholicks rather) saying, Lo, here is Christ, and lo, there is Christ. ) Or,

3. Thy own Righteousness (as all Justiciaries do) thinking (with the Spider ) to spin a thread out of thine own Bowels, whereon and whereby to climb up to Heaven, and so to have Arachnes 's Motto [mihi soli debeo] I owe all to myself for my Salvation, I need no other Savior but myself, as Greevinchovius (the Arminian ) most Proudly, Presumptuously and Prophanely answered the Apostles Question [ Who maketh thee to differ from another? 1 Cor. 4.7.] saying, egomet meipsum discerno, 'tis I that make myself to differ from others: Alas Mans Righteousness (at the best) is not a Ladder long enough, nor lasting enough to transport us from Earth to Heaven. For

First, 'It is too short, God's Precepts are exceeding broad, Psal. 119.96. but Mans Obedience is exceeding narrow, there is no Man that sinneth not, 1 Kin. 8.46. 2 Chron. 6.36. Eccles. 7.20. 1 Joh. 1.8, 10. save the Man Christ Jesus, Heb. 4.19. 1 Pet. 2.22, 24. who is therefore the only Ladder long enough to reach Heaven▪ And

Secondly, Mans Righteousness is too Rotten a Ladder, in respect of Justification; when we have done all we can, we pay but our due debt, we do but our Duty, Luk. 17.10. and 'tis no matter of merit to pay Debts; Christ affirmeth, that the Righteousness of Scribes and Pharisees (which was the best fort thereof) is but a rotten Righteousness, and cannot convey the Soul safe to Heaven, Mat. 5.20. we may not look for any back-stairs to Salvation, Christ is the only Pontifex Maximus, or the great Bridge-maker (a Title which the Pope (Antichrist) assumes to himself) who is indeed himself the Bridge that carries mover that great Gulf of the fallen estate from Misery to Glory, as London Bridge doth Travelers from the Burrough into the City. bad Bridges have destroyed many persons: Eusebius telleth, how that evil Emperor Maxentius his Army were drowned by hasting out of the lost Battle over a false Bridge which he had designedly laid to entrap the Army of his Adversary Constantine the Great who then was his Conqueror. I know not what harm hath been done to the Bodies of Men, by venturing up Rotten Ladders, (upon the occasion of building Houses or pulling them down, &c. ) but sure I am, unspeakable harm accrueth to the Souls of men by venturing their weal or woe in the other World upon some false rests (short of Christ ) all which are but rotten Ladders: Christ is the only Bridge or Ladder that Joins Heaven and Earth together: He is the only way, Joh. 14.6. he that would go up any other way, must (as Constantine the great said to the great Arian ) erect a Ladder thyself, and go up alone by thyself; none but Christ, none but Christ can bring to Heaven; his mediation makes God and Man meet together: As all fullness is found and founded in him, Col. 1.19. so all reconcilement must be received from him as well as procured by him.

The Third Remarkable Inference is, 'It is of great importance, not only that you have the Right Ladder, but also, that you be a right Climber upon the Right Ladder, and for this mark these following Qualifications.

First, You must have Hands to climb with, they that want Hands will make but bad Climbers, you must have the Hands of Faith, wherewith to take fast hold of this Ladder in your Climbing work: hard hand-hold doth well here, lest the strong blasts of Satan's Temptations should blow you from off the Ladder.

Secondly, You must have Feet also, such as want Feet make but sorry Climbers; you must have the Feet of Obedience, these are likewise of great use in Climbing this Ladder, as the Hands pull up, so the Feet do bear up the climbers body; thus are we to improve Christ's Merits and Mediation as the Climber doth the Rounds or Steps of a Ladder both with his Hands and Feet.

Thirdly, You must have Elevated Affections, laying no lower limits to your Climbing work than the very top of this Ladder; never think it enough to climb a few Steps of the lower part of this Ladder, or to the middle thereof, no, but you must up to the top of it, where God (himself) stands not only Inviting and Incouraging you, ( be of good Comfort and Courage, the Master calleth you, Mark 10.39. as to the Blind Man there, and as to Jacob here) but also Assisting and Inabling, as Christ held out an helping hand to save sinking Peter, Mat. 14.31. Therefore (with David, Psal. 25.1.) lift up your Hearts to God at the top of the Ladder, and with Jehoshaphat 2 Chron. 17.6) let your Hearts be lift up in the good ways of God; you must give many an hearty lift to your heavy and lumpish Heart, which naturally beareth down as the poise of a Clock, and if this prove too hard a task for you (as undoubtedly it will) then pray for Divine Drawings, Cant. 1.4. Joh. 6.44. & 12.32. wherewith you may be able to Ascend to him at the Top, who will hand you thence into Mansions of Glory. Oh that we may find and feel Christ's forcible pulls, his kind halings at our Hearts, that thereby we be lifted up out of the horrible Pit, Psal. 40.2. out of the depths of despair, and drawn up to himself (as the Load stone doth Iron ) by a sight of the Pardon of Sin, by a sense of the Pence of Conscience, and by a rich understanding of the assurance of God's Favor; this would bring us to rest quietly, contentedly and comfortably in our Fathers Bosom.

Fourthly, That this may be effected, you must ever be in motion, never standing still, the Angels (seen upon this Ladder) were all in motion (either Ascending or Descending ) not one observed to stand still, Saints are [ 〈 in non-Latin alphabet 〉 ] as the Angels in activity, Mat. 22.30. in continual Ascensions [elationibus fumi] like Pillars of Smoak towering upward, Cant. 3.6. and though they have (as those. Angels ) their times and turns of Descensions downward into their own deep Hearts (so called Psal. 64.6.) yet 'tis in order always to prompt and promote their Ascensions upward of their Hearts and Affections, which should always be mounting Heavenward, Col. 3.1, 2, 3, 4, 5. non progredi est regredi, not to go forward is to come backward, like the Vessel which Roweth against Wind and Tide, there is no standing still, if the Oars be slackened never so little, back she goes; you must always be in a walking posture upon this Ladder; as you have received Christ the Lord, so walk you in him, Col. 2.6. walking from step to step ( from strength to strength, Psal. 84.7.) walk in him, take not one step out of him; 'tis a dangerous and frightful thing to step one step besides the Ladder three Stories high, &c.

Therefore Fifthly, 'It is not enough that you be a walker (in constant motion) but you must be a circumspect walker, Eph. 5.15. Walk circumspectly, [ 〈 in non-Latin alphabet 〉 ] the word there signifies both accurately, exactly as by Line and by Rule, and completely to perfection, being Etymologiz'd 〈 in non-Latin alphabet 〉 , a going up to the very top, which backsliders do not. You must therefore tread gingerly upon this Ladder, and take heed of missing one step; He that thinks he stands upon this Ladder (though it be but for taking a little breath) had need to take heed lest he fall, 1 Cor. 10.12. The higher any man climbs hereon, there is the more danger of falling: Heaven is three Stories high (at the least) to wit, the three Regions of the Air above the Earth which is the Ground floor. We read of Stars falling from Heaven to the Earth, Rev. 6.13. Thrown down by the terrible blasts of the Pope 's thundering Excommunications (that Tail of the Beast ) Revel. 12.4. God knows how soon this whisking Tail of the Dragon ( monstrous for length and strength ) may cast down some Doctors of the Church from their high Exaltations in the Reformed, to the Base Earth of the Romish Religion, and so cause them to become Baal 's Chemarims and Chimney-Chaplains: Yea, some Professors we have seen who have shone like Stars (for a while) in the Heaven of a gaudy and glittering profession, yet having a worm (of some unmodified Lust in the very heart of them, they ( like untimely Figs or Fruit) have dropped down from the top into the very Puddle of Profaneness. This must needs be not only a very far, but also a very foul Fall. The King of Saints, Revel. 15.3. the Lord Jesus brought his Church and Children out of the lower Rooms of the World, up into his Chambers and Galleries, Cant. 1.4. and 7.5. both these words are of the Plural Number, implying, that Christ hath his Chambers and Galleries of several Stories, some lower and some higher than others. Oh happy is that Soul which is handed up so high as into the ( 〈 in non-Latin alphabet 〉 or) large Upper Room, and hath admission there to sit down with Christ to eat the Passover, Luk. 22.12. Yet know there may be a falling down from this Upper Room, as did Judas that traitorous Jew, 'twas a great Fall that Eutychus got, Act. 20.9. his Name signifies [Well-Fortuned] but in this he was most Unfortunate to fall so high as from the third Loft fast asleep, and to be taken up for dead; yet was he very Happy in having a Paul by him, who restored him to life again, v. 10. Christ hath many Rooms (as this Ladder hath many Rounds, ) some lower for