A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 12 (3 of 7)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 12 (3 of 7)

p. 248Jacob 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 Humane Helps are with-held, 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 Joſhuah reliev'd 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 convey'd by God to Jacob. This is expreſs'd 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, foreign, 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 call'd 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 call'd foreign, 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 foreign, Hebr. 11.7. which is derived from foreign, 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 call'd foreign, 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 foreign, 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 Stoick, Platonick 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 p. 249Folly. 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 lock'd 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 buſie 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 Phyſick, 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 Chryſtal Mirrour or Chriſtian Looking-Glaſs, pag. 92. Though Natural Dreams have indeed ſome certain Predictions as to Mens Conſtitutions and Diſpoſitions, yet are they full of uncertainty when applied to Publick Matters, the [Fata Imperii, or] Deſtinies of Countreys 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 Honours, and Advancements, as Haman did ſleeping and waking, Eſth. 6.6. he dreamed the King meant to honour 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 Levit. 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 ſeem'd 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 Humane Affairs; The Vanity whereof Eccleſiaſticus Chap. 34.2. (which without controverſie is the moſt profitable and excellent Book of all the Apocryphal, drawing as near to Solomon's Sentences as the Spirit of Man, not foreign, 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 p. 250is 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 ſhew, 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, foreign, 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 foreign; 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 fulneſs, and when he awakes, inſtead of a furniſh'd Table and a fill'd Stomach, finds himſelf more indigent and nearer Famiſhing than before. The Fiſherman in Theocritus dream'd 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 befaln 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 Latine Reads, Levit. 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 mens eyes, which in Hebrew is Gnain an Eye, near to the word alſo; thus, obſerving Dreams dazles 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, Wizzards, &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 cryed, 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 engendring 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 ruine 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, Inchanters and Sorcerers all together, Jer. 27.9, 10. as all a curſed Crew of leud Liars, and Maimonides (in Treat. of Idolatry, Chap. 11. Sect. 13.) ſays that Necromancers (or ſeekers unto the Dead, as the word ſignifies) uſed to make themſelves hungry, then went and lodged among the Graves, that the Dead might come to them in a Dream, and make Anſwers to ſuch Queſtions as they propoſed to them: 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 foreign, his Dream-haunting Devils; ſuch Familiars he had at p. 251his 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 ſtoln 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 Delphos 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 foreign, 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 Gods Ape, and loves to imitate God in all that he can, that he may mannage his malitious 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 ſubtilly 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 Pilates Wifes Dream, Mat. 27.19. Though ſome Divines ſay it was from God, the more to atteſt our Saviours 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 lock'd up in Gods 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 Gods Word. To ſtudy this and to practiſe it, the Devil deſpites and deſpiſes, and he therefore gives us an Avocation from it, by ſuggeſting his Dreams concerning a Curious and Vain Knowledg of things not meet to be known, that we may preſumptuouſly pry into Gods Ark of ſecret matters, and pretendedly boaſt thereof, though no way profitable either to our ſelves 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 pretious 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 p. 252Wiles 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 Mens minds from the pure Worſhip of God to Idolatry, Hereſie, and all Abominations. Therefore ſuch Dreamers are expreſly forbid by God, in Deut. 13.1. A Dreamer of Dreams, publickly obtruding his damnable Errors for Divine Truths, (to draw Men from God) though he give a ſign which (by Gods permiſſion) may come to paſs, as Jannes and Jambres ſeem'd 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 foreign 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 our ſelves, 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 Satans injections, and not Gods.

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 Gods 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; Gods 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 Chriſts Body (by Divine permiſſion) from place to place, Mar. 4.5, 8. And thus with the poſſeſſed Man, Luk. 8.29. foreign, 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 [foreign] which ſignifies ſo dreadful a Storm, as made Chriſts Diſciples (though Seamen) cry out when raiſed by the Prince of the Air, Mat. 8.25.

4. Furious, as Saul was to kill every one 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 [foreign] 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 boyls up of it ſelf 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, call'd foreign, 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. p. 253and 2.19, 22. and to Solomon, 1 King. 3.5. yet ſometimes to thoſe that were not of Gods 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 Pilates 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, foreign in divers manners, &c. Heb. 1.1. God ſpake to Men, when they were plung'd 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 preheminence 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 ſignifie, not always future things as did Pharaohs, Nebuchadnezzars, &c. but ſometimes things preſent, as did that of Abimelechs, 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, call'd foreign, as fore-telling future things, are of two ſorts.

1. They are nuda foreign, 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 Gods 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 foreign, 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 concern'd. As,

1. Concerning thoſe things which properly belong to our ſelves, and therefore be call'd proper Dreams.

2. Thoſe call'd Alien do concern other Mens Affairs, not our own.

3. Thoſe call'd Common, do concern both our ſelves and others.

4. Thoſe call'd Publick do concern the publick Affairs. And,

5. Thoſe call'd 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 Gods 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 diſcern'd that they come from God, as the Sun is diſcover'd by its own Light it brings with it into the Horizon, and the Sacred Scriptures are diſcerned to be of God by that Luſtre, 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 Gods 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 ſhew'd the occaſion of Joſeph's p. 254Inlargement 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 favourable 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 Gods Captive People.

3. For the Comfort of the Church, being inſtructed hereby, that Gods 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 Gods in fore-telling future Contingencies, abſtruſe and hidden Myſteries infinitely tranſcending all Humane 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 Chriſts, &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 condemn'd the obſervation of Dreams, which are thoſe Imaginations that the Mind of Man maketh or conceiveth in his Sleep. Cato could ſay, Somnia nè cures, nam Mens Humana quod optat, &c.

And Cicero cenſures it in his Books of Divination, lib. 1. ſaying, Somniorum obſervationem vanam eſſe, &c. rendring 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:

Omnia quae ſenſu volvuntur vota Diurno,

Tempore nocturno reddit Amica quies.

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 it ſelf known) can make known, lib. 2. de naturá Deorum. Though the Delphick Devil did foretel ſome future things: 'Tis moſt certain, he cannot foretel all, nor any thing 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 ſhew the Vanity of all Idols) that God alone can predict and foretel 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.

p. 2552. Some good uſe may be made of ſome Dreams no wiſe Man doubteth. Ariſtotle in his Ethicks could ſay, Juſtum ab injuſto, non ſemno, ſed ſomnio diſcerni; a good Man may be diſtinguiſh'd 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 Vertuous 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, 'Tis 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 Humane 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 foreſhew 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 Lotts) 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 deliver'd both in a Dream and in a Viſion too. The former being diſtinctly promis'd 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 judg'd a greater Honour than [to dream Dreams] even that Honour, as well as this, is Jacob dignified with here; yea, having not only Similitudes and Reſemblances of ſome things to ſignifie 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 expreſly 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,

p. 2564. 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 borrow'd 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 Publick Tranſactions of their own particular Empires, and in the ſtrange Tranſitions ſucceſſively of one Empire into another, until the laſt and worſt be uſher'd 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 it ſelf, 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,

Roma diù Titubans variis erroribus acta,

Corruet & Mundi deſinet eſſe Caput.

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 deſtroy'd 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 Ruine, 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 for ever. 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 Turky, for the Time of its Ruine was not then come: but in fulneſs 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 p. 257governed by the great God, who is at the top of it, wherein he is pleas'd to make uſe of Angels (not becauſe he needs, for he created them without their Help, but becauſe it is his indiſputable pleaſure) as miniſtring 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 Canaans 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 every where, 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, numbring 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 welcom 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, Judg. 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 p. 258alſo, 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 VVilderneſs ſtate ſhe cannot miſcarry. 'Tis 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 wandrings 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. chuſing, 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 murmure that they are wanderers oh Earth, and as younger Brohers ſhift from place to place; Gods 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 wandrings 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) Gods 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 Antients) 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 VVorld, yet he is not of the VVorld, 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 Gods VVord 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 [foreign, Suſtine, Abſtine, Suſtain Suffering, Abſtain Sinning] to ſignifie the two ſides of this Ladder, becauſe theſe two ſignificant words (wherein there is foreign, 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 p. 259allowance may paſs for current Coin in the Court of the Goſpel, and that by the Ballance of the Sanctuary, if we take thoſe Moral Vertues 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 [foreign] there uſed ſignifies) and placing thoſe Divine Vertues 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 Vertues, call'd 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 Antients call the Catechumeni▪ 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 Chriſts 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, Judg. 5.7. 2 Sam. 20.19. Thus Mnaſon is call'd 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 Chriſts 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 fulneſs 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 Mens 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 miniſtred to us into the Kingdom of Chriſt, 2 Pet. 1.11. As we paſs along in climbing this Ladder we ſhall not be foreign, 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 Harbour, 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 Criticks, is; It likewiſe reſembles the Generation or Genealogy of Chriſt, according to the Fleſh, or his p. 260Humane 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 Saviour; and every Generation (the three fourteens mentioned, Mat. 1.17.) ore as ſo many ſteps of this Ladder, and the two ſides thereof are Gods 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 Bathſhebah (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 Chriſts 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 ſhew, 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 Herods 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 Eccho heard in the Temple (as they tell us) which ſupplied the place of, and ſerv'd 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 marvellous 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 comming, &c.] Judg. 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 Gods: Then, even then comes Chriſt [foreign] 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 favours, Iſa. 49.8. Pſal. 69.13. every Bleſſing is beſt and moſt p. 261beautiful 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, 'Tis a moſt lively Repreſentation of our bleſſed Mediator (himſelf) Jeſus Chriſt: Though the moſt proper and literal ſenſe of this viſtonal Ladder be to ſhew 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 ſignifie 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 ſignifie the Saviour 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 Melchiſedech, 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 (call'd foreign, 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 Platonick Philoſopher at the reading of them, that, tho' he call'd the Evangeliſt a Barbarian, yet was he conſtrain'd to cry out, He had compriſed more ſtupendious 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 wondred 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 Jacobs 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 Jacobs 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 conjoyneth 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 Gulph indeed (as Luke 16.26.) betwixt them in the faln 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 Saviour, 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 mens 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 Jacobs Ladder, bringing God down to Man (in his Aſſumption p. 262of Mans Nature to his God-head) and carrying. Man back again to God (from whom he had faln) in his Aſcention of Mans Nature up to Heaven: And all that Interval of Time (betwixt his Aſſumption and Aſcention) 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 Aſcention, Acts 1.11, &c.

And as Chriſt is the Head of Angels, Eph. 1.22. (which are call'd 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 compleat, until She (his Body) be (by the Guardianſhip of the Angels) gather'd 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 Honour 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 Skreen 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 Saviours as Cicero ſaid of the many Heathen Demi-gods, [Iſtos Deos minutulos contemno, modò 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: 'Tis,

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 call'd the Living Stone, 1 Pet. 2.4. whereas all other Stones are Dead lifeleſs things: Yea, he is call'd 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 publick and private Affairs: Thus likewiſe Chriſt is call'd 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 call'd 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 p. 263ſaith, 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 truely 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. 'Tis 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 Chriſts 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 it ſelf, 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 it ſelf, and raiſing up the faln 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, [foreign] which ſignifies a moſt curious Artiſt or Artificer; and ſurely thoſe things that the moſt wiſe God maketh with his skilful hands muſt needs be ſuperlatively lovely: The little ſtone, Dan. 2.34. is call'd foreign, cut out of the Mountain without hands, that is, without the hands of Man, or Humane 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 ſhewed 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 Coeleſtial Ladder, foreign 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 look'd 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 Jacobs 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 Jacobs 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 wondred at Horace's expreſſion [Coelum ipſum petimus noſtrâ ſtultitiâ] p. 264we attempt Heaven it ſelf in our folly, but ſure I am, it holds more truly [Gratiâ & prudentiâ] by Gods Grace, and by Divine Wiſdom (not by Humane 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, 'Tis a large Ladder; there is room enough both for Saints and Angels upon this Ladder: 'Tis ſo large, that it enlargeth and ſtretcheth out it ſelf into all Lands, as do the great Luminaries of Heaven. This Ladder is, 1. Extenſive, as 'tis found every where, 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 publick, 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 every where, &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. 'Tis 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 call'd a ſtrait and narrow way, Matth. 7.13, 14. 'tis not call'd 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 ſtraitned hearts are too much like the place of Chriſts 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 foreign, 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 (call'd 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 any thing from them, that might help and heal their troubled hearts, v. 1.) and when in Heaven, he is much concern'd 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, 'Tis 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) Gods 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 p. 265reach them. 'Tis 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 it ſelf 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 inferiour 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 ſhew 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.