Flesh then he was made Man more plainly to distinguish the two Natures in Christ to assert the truth of his Humane Nature to let us know that Christ assumed his Humane Nature in common not the particular Nature of any it is not said he was changed into Flesh but by his assuming it he was made Flesh or He the Word Took upon him the Seeâ— of Abraham even the same common Nature of all the Elect. Brethren Jesus Christ is perfect God and perfect Man in one Person therefore his Person may truly be said to reach from Earth to Heaven Pray Observe Jacob saw the Foot of the Ladder to stand upon the Earth The Foot went not lower than the Earth this might signify Christ should take upon him the Seed of Abraham or the Nature of Man not the Nature of Angels it was to raise to Heaven the Inhabitants of the Earth not the infernal Spirits or Devils of Hell Had the foot of the Ladder only reached to the Air or come down into the middle Centre of the Earth it might have seemed doubtful whether st was prepared for Fallen Angels or for fallen Mankind to get up to Heaven but the foot of it standing on the Earth denotes no doubt the same thing which the Apostle speaks Verily he took not hold on the Nature of Angels but of the Seed of Abraham he taketh hold First It was requisite He should be MAN and so have his Foot upon the Earth 1. That he might in our Nature perform that perfect Obedience to the holy Law of God which was required of Mankind for no Righteousness short of that can Justify us or carry us to Heaven 2. He must be Man that he might be capable to Suffer and Dye for Mankind God considered simply in himself could not dye 3. Because the Justice of God required the same Nature which Sinned to suffer even the same Nature that broke the Law to dye and to bear the Wrath of God 4. He must be Man that so he might Simpathize with us or have a feeling of our Infirmities it must be such a Nature of Man that was cloathed with Infirmities which we have or are atttended with since the Fall because he came to raise fallen Man Now our Infirmities are of two sorts 1st Penal and Painful 2ly Sinful and Culpable Infirmities It was the first of these Christ did take he had a Nature that could Hunger and Thirâ—◠〈◊〉 be Weary and suffer Pain and Misery both 〈◊〉 and Body as we are liable to We have 〈…〉 Priest which cannot be touched with â—â—e feeling of â—â—r Infirmities but was in all points Tempted like as we are yet without Sin This shews he was really Man or had a true Humane tho not a Sinful Nature It behoved him to be made like unto â—is Brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make Reconciliation for the Sins of the People For in that he himself hath suffered being Tempted he is able to succour them that are Tempted Secondly It was necessary also that he should be GOD. 1. That he might reach Heaven I mean the full demands of God's Justice by way of Satisfaction A mere Man could not satisfy infinite Justice or make up that Wrong our Sins haâ— done to God but seeing both the Natures in Christ make but one Person when Christ dyed he that was truly God dyed Hence it is said God purchased the Church with his own Blood Which was an infinite Satisfaction to divine Justice had we all lain in Hell for ever we could not have paid one Farthing of that Debt we owed to God and because we could not Satisfy therefore must have Suffered for ever 2. That he might sustain in his Body the Wrath of God and severe Punishment due to us for our Sins for none but he that was God could bear so great a Burden and heavy Wrath as all the Sins of the Elect were and did incur Suppose the Sins but of one Person and he be none of the greatest Sinners neither yet if charged upon him would they not sink him down to Hell Oh! what Power what Strength then save the Strength of an infinite Person could bear as well as satisfy for all the Sins of so many Thousand Persons even the whole number of God's Elect. 3. He must be God that he might be able to overcome all our Enemies not only for us but also in us and preserve us from the greatest Evils and bestow upon us the greatest Good He must lay his Hands upon both viz. He must bring God down to us and carry us up to God I mean reconcile God to Man and Man to God which he could not do unless he be God blessed for evermore how could he know our Hearts our Wanâ— our Necessities except he was the Eternal Goâ— How also could he Quicken us and raise us from 〈◊〉 Dead and destroy the Power of Satan in oâ— Souls and take away that cursed Enmity which naturally is in our Hearts against God Now thus we may clearly perceive that the Spiritual Ladder is long enough to reach from Earth to Heaven Fourthly As a Ladder must be long enough 〈◊〉 reach to the thing or place desired so also must be broad or wide enough if there are moâ—â— than one to go up even many Persons it must 〈◊〉 wide enough for them all Even so this Ladder this way is broad enougâ— for so many that are appointed or ordained to gâ— to Heaven or to be Saved Brethren Christ is a 〈◊〉 Way or Medium to carry all the Elect to Heaven Not One but All. 1. In that he took not into Union with his Divine Nature the Single Person of any but thâ— common Nature of all that Sinned who shalâ— be Saved Take here what a worthy Write Notes If Christ had only taken the Person 〈◊〉 a Man then there must have been two Persons 〈◊〉 Christ a Person Assuming and a Person Assumed yea then that only Person which Christ Assumed should have been advanced and Saved 〈◊〉 should have Saved that Person and no other 〈◊〉 he had Assumed the Person of a Man with us the Soul and Body united make a Person but in Christ the Soul and Body were so united as to have their subsistance not of themselves as in us but in the God-head No sooner was the Soul united to the Body but both Soul and Body had subsistance iâ— the second Person in the Trinity So not the Assuming of a Person but the Nature of Man common to all c. He took not the Nature of Angels bâ—â— the Seed of Abraham Thoâ— it was the common Nature of all Men or of all the Sons and Daughterâ— of Adam which he took yet the Holy Ghost calls it the Seed of Abraham intimating that the design and purpose of God was that Christ should die for no more than were comprehended in the Election
of Angels 〈◊〉 their ministration to him than the Scripture Records yet perhaps no more is meant hereby than that Nathaniel and other Saints shall see or know that the holy Angels are far inferiour to the Son of Man and do administer to him And also that all that good Believers do receive by the ministration of Angels is alone in and through Jesus Christ our Mediator Moreover that God doth not only make use of the ministration of Angels in governing of the World but also in the preservation safety and good of his Church The way to Heaven is full of holy Angels some going to Heaven for Intelligence and â—thers coming from Heaven either to forward proâ—ect or comfort the Saints 1. Angels are but Christ's Messengers he is the â—ead and Lord of all Principalities and Powers 2. They own themselves to be our Fellow-Serâ—ants I am thy Fellow-Servant of thy Brethren 3. They move at his Command and go and come 〈◊〉 his Pleasure 4. And they move at his Word with all Alacrity â—â—ey are speedy and swift in doing the Will of God 5. Moreover they are sent forth to minister unto â—hem that are the Heirs of Salvation Observe DOCT. That in and thro Jesus Christ the holy Angels minister to Believers while in this World In speaking unto this Proposition I shall take this method viz. 1. I shall speak a little to the nature of Angels 2. Open their Work and Office 3. Give you some Reasons why Christ imploys them to minister to the Saints And 4ly Apply it First They are Creatures they were created by God and within the six Days also By him were all things Created whether in Heaven or Earth visible or invisible whether Thrones or Dominions or Principalities or Powers all things were created by him and for him The Heavens and all the Angels which dwell therein were created by him i.e. by the Son of God Jesus Christ Let them praise the name of the Lord for he commanded and they were Created And this was in the Beginning In the beginning God created the Heavens and the Earth c. If therefore they had been Created before there should have been a beginning of time work done before that or else Angels were from Eternity and so not Creatures but none is eternal or without beginning but God Besides 't is said that God wrought all his Works in Six Dayes but if it be demanded what day they were created I answer in all likelyhood on the First-day When the Morning Stars sang together and all the Sons of God â—â—oued for Joy Even when God laid the foundation oâ— the Earth when the highest Heavens and first maâ—ter was created of Nothing out of which other things were formed Secondly These excellent Creatures are true Substances and do really exist contrary to the Opinion of the Sadduces who denyed Angels and Spirits that is that they thought by the name of Angels waâ— meant nothing but good or ill Inspirations or Motions or else the Wonders and Apparitions which were wrought of God 1. They were I say created therefore they are Substances and not Accidents in another Subject 2. They are endow'd with Understanding and Will by vâ—rtue of which they were capable of Sinning and of departing from the Truth of obeying or disobeying of God until confirmed by an Immutable Head 3. From their Office this is further evident They appear before God they serve him and we are commanded to make them our Patterns they come to us admonish us teach protect and comfort us 4. Because thâ—y are said to appear to Men as to Abraham Jacob and many others tho not in their own spiritual Form As so considered no mortal Creature doubtless could behold them for that is to render the Invisible World to be Visible Sometimes they have appeared in assumption of Bodies tho not for the doing of their Work but to manifest themselves to be familiar with men Aquinas adds That they might manifest the intelligible Society and Converse which men expect with them in another Life 5. Because Christ is said not to take unto him the nature of Angels and hath a Name given him above them And in the Resurrection we shall be like to them As to their Nature they are Spirits incorporate and immaterial Who maketh his Angels Spirits And again it is said Are they not all ministring Spirits Tertullian and some other ancient Fathers asserted they have proper Bodies tho invisible to us but yet he seems to mean no more than a Substance And as the same Author observes If they have any such Composition as may be called a Body it is certainly of the greatest Fineness and Subtilty a spiritual Body and therefore not like to be of that grosness that either the Air is or those Heavens that are framed out of the same Chaos but nearer the substance of the highest Heavens which seem to be made at the same time Lastly saith he it will be safe to say that in Comparison of God they are Bodies but in comparison of us they are pure and mighty Spirits To which let me add I see not that the Saints at the Resurrection tho in some things they shall be as the Angels of God yet not that their Bodies shall be such bodies as the Angels have for tho the Saints be made spiritual Bodies yet shall be material i.e. of the same matter they now consist of only refin'd Thirdly Let it be consider'd saith he that as it is God only that is without beginning so it belongs only to him to be without any possibility of change or shadow of change and that the Angels as Creatures are reducable to nothing by the same hand that made them tho not from their own Nature nor shall they ever cease to be no more than the Spirits of all men yet they are in God's hand tho the best pieces of Nature and if he withdraw his hand they all moulder to nothing Angels saith my Author may properly be called Incorruptible and Immortal because they are so by Nature I speak not saith he now of the changableness of their Wills but of their Nature and Substance The Reasons are First Because the Angels are not produced out of the power of Matter or corporal Substance as the Souls of Beasts but only by the word of God and therefore as they have internal principles of Being so they have none of Dissolution for there is the same reason of Being and not Being Secondly Angelical Nature as the Souls also of Men are not compounded of Matter and Form but are simple Forms and Substances subsisting by themselves Now all Corruption Mortality and Death is by the separation of the Form from the Matter as when the Soul is separated from the Body which is Corruption or Death or when the accidental Form is separated from the Subject as White from the Wall or Health from the Man Now whatever wants Matter
of Grace Christ is not a common head to all Adam's Seed no but only of them that the Father gave to him 2. So many as were ordained to eternal Life shall by Christ be saved True the Blood of Christ hath vertue or worth enough in it to save the whole World but it can be effectual to none but to those for whom it was shed or to them to whom the Holy Ghost doth apply it which is to all that do believe all that Christ died for he prayed for and doth now interceâ—d for that they may receive of the Merits of his Blood but he did not pray for the World yet he tis able to save to the uttermost even to the last round of the Ladder all that come to God by him seeing he ever lives observe it to make intercession for them No Man can ascend this Ladder without the mighty power of God nay no Man can come to it except the Father draw him the Election of the Father the Redemption of the Son and the Application of the Spirit are of like and the same Extention All that the Father hath given to me shall come unto me the Holy Spirit will enlighten them work Faith in them bring them all to take hold of and ascend this Ladder So wide as the speâ—iâ—l love of God is so wide is this spiritual Ladder and it is indeed so broad that Three Thousand Persons could set their Feet upon it and ascend up at one and the same time no ' Man ever by an act of true and saving Faith attempted to ascend thereon that found it too narrow and straight for him tho' the way to Heaven comparatively is narrow Fifthly A Ladder which reacheth from Earth unto Heaven ought also to be exceeding strong and firm Now Jesus Christ this spiritual Ladder tho' he be Man yet he is also God the most high God Co-eternal Co-essential and Co-equal with the Father and therefore he is mighty strong he is able to bear the weight of all our Sins and of our Persons and Infirmities He is mighty to save Cast thy Burden on the Lord and he shall sustain thee Though he is represented in our Text by a Ladder yet he is also called a Rock a strong Rock a high Rock an everlasting Rock and pray what is firmer than a Rock A Rock is locus exelus a high place Rocks as One notes tho' they have their Roots very low and deep yet their Tops are high and â—o â—ring and lifted up above the surface of other paâ—â—â— of the Earth Some Rocks reach to the Cloudâ— the Lord Jâ—sus is a high Rock in regard of the Dignity of his Person He that cometh 〈◊〉 Hâ—aven is above all He is the brightnes◠〈◊〉 the Father's Glory God hath exalted him and given him a Name above every Name A Roâ—◠〈◊〉 locus stabilis a place of Firmness and Stability Rocks keep their place and move not Now this Ladder is as firm as a Rock Christ is the power of God Originally Essentially 〈◊〉 Perfectly without Alteration without Diminition 1. In Christ all the Attributes of God are united together to save all that venture on him Justice and Mercy in him are met together and Fiss each other He is the Man of God's Right Hand made strong for himself as well as for us 2. Christ is not only Strong as Mediator in respect of his Person but also by God's Eternal Deâ—ree and Purpose God's absolute Decrees are compared to Mountains of Brass he is fixed and stands firm and sure by God's Eternal Purpose hence called a sure Foundation No need to fear venturing up upon such a Ladder should Millions of Sinners at once get upon it 't is strong enough to bear them tho they are never so heavy laden with Sin and Iniquity He that hath born the weight of Divine Wrath and Vengeance can bear and sustain the weight of all that come unto him and venture themselves upon him by Faith and Dependance tho' never so vile and notorious Sinners Sixthly A Ladder so exceeding high must have many Rounds or Gradations to ascend by So Jesus Christ in undertaking our Salvation proceeded gradually Step by Step. 1. He came down from Heaven to fix his Foot in our Nature upon the Earth 2. He was Incarnate or assumed a Body prepared for him by the Father A Body hast thou prepared me 3. He was Born of a Virgin tho' without Sin That 's the third Gradation 4. He lived a Holy and Spiritual Life in exact Conformity to that holy Law which we had broken and violated to procure a Title for us unto Eternal Life 5. He died the Cursed death of the Cross to satisfy divine Justice for us and in our stead 6. He Rose again from the Dead the Third Day for our Justification 7. He Ascended up into Heaven there is the top of the Ladder there he is now in Person tho' he is with his People on Earth by his spirit Lo I am with you alway 8. He makes Intercession pleading the Merits of his Blood for us These are some of those Gradations or Steps of Jacob's Ladder by which all Believers ascend to Heaven Seventhly He that would attain to what he desireth by climbing or descenâ—ing up upon 〈◊〉 Ladder must first come to the Foot of it anâ— so Gradually ascend Step by Step. So that Man that would go to Heaven musâ— be first brought to the Foot of Jesus Christ i. e. he must see his own lost and miserable Condiâ—â—on and know the Impossibility of getting to Heaven any other way All Self righteous Person were never brought to the Foot of this Laâ—deâ— to the Foot of Jesus Christ to acknowledgâ— themselves wretched and undone Sinners◠〈◊〉 No Alas they seeâ—inâ— Necessity of Christ nor oâ— his Righteousness They like the Jews of Old being ignorant of God's Righteousness go abouâ— to establish their own Legâ—â—â— or Inherent Righteousness He that thinks he can get Wings tâ— fly up to Heaven or can build aâ— Tower witâ— his own hands whose Top shall reach thither so that he can that way be saved will neglect nay slight this glorious Contrivanceâ— of God 〈◊〉 infinite Wisdom of Saving Sinners by Jesus Christ and so never come to Christ's Foot 〈◊〉 it is â—aiâ—â— God called Abraham to his Foot A 〈…〉 maybe said to be brought to the Foot of 〈◊〉 Christ who is effectually Convinced of the 〈…〉 he is in without Christ and of 〈◊〉 own I â—ability any other way to Step one Steâ— towards Heaven but with the Publican cryâ— out Lord have Mercy upon me a Sinner Brethrâ—n there are none but sensible Sinners meaâ—â— and heavy-lâ—deâ— Sinners that will come to Christ the â—leâ—t before called are in the same Condition â—or state of Wrath with the rest of Mankinâ— and are enlightned
a Ladder c. DOCT. I. The Lord Jesus may fitly be compared to a Ladder that is set on the Earth and the top of it reacheth up unto Heaven I Have run the Parallel in many respects between Christ and such a Ladder in respect had to his Person and Offices as our Saviour and Blessed Mediator I shall proceed to some further Particulars Thirteenthly He that climbs up a Ladder looks upwards as he goes he does not turn his eyes down towards the Earth for that is dangerous So he that sets out in the way to Heaven by Jesus Christ must look up his eye must be set on Heavenly things While we look not at things that are seen but at things that are not seen c. 1. This look my Brethren may refer to his Underderstanding his Understanding is enlightened it is open'd to see the Nature and Excellency of Heavenly things That the eyes of your Vnderstanding being enlighthed that ye may know what is the Hope of your Calling and what is the Riches of the Glory of his Inheritance in the Saints What the Eye is to the Body that the Understanding is to the Soul 2. It may refer to his Affections Set your Affections on things above where Christ sitteth on the Right Hand of God A Believer's Desires and Affections are Spiritual and Heaven-ward 3. It denotes moreover the Exercise of Faith Such with Moses by Faith see him that is invisible Did not the Eyes of Believers see something above excelling all things here below they would never ascend by Faith on this Ladder nor slight and conntemn all the Riches Pleasures and Glory of this World 4. It may also denotes the excellent Frame of their Hearts They are born from above they have received a heavenly Nature an heavenly and spiritual Frame and therefore they look upwards They that are after the Flesh mind the things of the Flesh but they that are after the Spirit the things of the Spirit 5. This of looking upwards may signify a Believer's Hope and Expectation Their Hope is in Heaven not in this Life If our Hope be only in this Life we are of all Men most miserable As they are born from above so they are travelling thither their Faces are set heaven-ward Heaven is their Inheritance They seek an heavenly Countrey men of the World have their eyes downwards A man that looks downward that climbs up a Ladder is in danger of falling however he must make a pause or stand still but a Believer must go on his way he must not look back nor stand still but press forwards as Paul did He must not look back Fourteenthly A Ladder is a narrow way to go upon and it is a difficult thing to travel all day upon it So Jesus Christ who is the way to the Father is a narrow way Narrow is the way that leadeth to Life The way to Hell is broad multitudes go in that way but the way to Life is narrow tho this Ladder is wide or broad enough for all the Elect of God even for all for whom it was prepared for all that come to Christ for the vilest Sinner that is helped to venture himself upon him yet comparatively it is a very narrow way 1. A Narrow way is opposed to that which is Broad where any careless or negligent Person may go or multitudes may travel in it Now Christ is so narrow a way many cannot go this way it is not wide enough for them Christ will not allow them the Liberty they will take and will have let what will come of it they will have their Lusts their Riches their Honours their sensual Pleasures their old Companions their sinful Customs and sinful Practices the way must be broad enough for them and their base Consorts too or they will not go that way 2. It may be called a narrow way because it is hard to find it a narrow Path is not soon found or discerned as a broad common beaten road is Christ is a way not discerned by Carnal Persons The natural Man receiveth not the things of the Spirit they are foolishness to him neither can he know them because they are Spiritually discerned Man naturally accounts the way to Heaven by Jesus Christ a foolish thing because they cannot comprehend how they should be Justified by the Righteousness of another and he a poor Man as he was accounted who was Crucified on a Tree to be Justified by their own Works or by their own Righteousness this seems easy to discern it is natural to them to seek tâ— be saved in such a way all men being borâ— under the Covenant of Works Brethren Chriâ—â— is a way that lyes above humanâ— Reason it is a Mystery that depends wholly upon divine Revelation it is as strange and as an unlikely a thing to meer natural Men to think to be â—aved or to go to Heaven this way as it is for them to think a Ladder may be made and set upon the Earth the top of which shall reach up to Heaven So that Men may that way i. e. by climbing up on that Ladder go to Heaven They look with an eye of sense and not by an eye of Faith 3. Narrowness may denote the Difficulty of walking in this way Christ is not only a way hard to find but also hard to walk in Faith leads the Soul to deny it self i. e. of Sinful-self natural-self and righteous-self and to do this is hard and difficult and not only to deny ourselves in all these respects but also to take up our Cross O 't is this also that renders the way narrow What deny ourselves of every Flesh-pleasing and profitable Lust and of all our own Wisdom Honour Relations and Righteousness and take up the Cross too 1. This includes all Losses and Damage even to part with all for Christ's sake 2ly To take up our Cross denotes Shame and Reproach for the sake of Christ. 3. It denotes also Pain and Suffering nay Death it self when called to it 4. Faith leads the Soul to mortify Sin to crucify the Flesh with the Affections and Lusts The Dominion and Power of Sin must be broke Sin must not reign we must not only leave Sin but mortify it also This is hard to do and to follow Christ whither soever he goes or doth lead us to follow him fully constantly universally and now this is no easy thing to do to the Flesh. 4. Narrowness of the Way or Ladder may signifie what careful steps must be taken by all that climb up thereon we must step straight forward viz. Lead a holy and strict life For without Holiness no Man shall see the Lord. We must take heed we do not suffer our feet to slide or slip therefore have need to say with holy David Order my steps in thy Word and let not any iniquity have Dominion over me Direct all the thoughts and motions
him and proceeding from him To pâ—each Christ the Life the life of our Souls not only having purchased Life for us but infuseth Life or a vital Principle into us and preserves that Life that he is the Bread of Life and the Water of Life That Christ is the hidden Manna that came down from Heaven which the natural Man knoweth not that by coming to him by believing on him or receiving of him we live and that by our Union with him he is ours and his Righteousness and all the Merits of his Blood even all his Riches both Grace and Glory becomes ours or we have an Interest in him and all he is and hath Thirteenthly To Preach Christ is to Preach him to be our Bride-groom that espouseth us in Conjugal Affections in Knowledge in Faithfulness in Mercy and in loving Kindness for ever That he is our Physician that heals all our Diseases Our Shepherd to gather us or bring us home to his Fold that feeds leads protects and defends us To Preach Christ the only Head of the Church having absolute Power over his Body and graciously guiding and influencing it and every Member thereof To Preach Christ the only Foundation and chief Corner-stone upon whom the Church is built and every lively Stone is united to build our Salvation on him to Trust on him and to have all our Faith and Hope in him To Preach Christ is to Preach him the Sun of Righteousness like as the Sun in Glory he is the Anima Mundi the very Soul of the new World in respect of Light and Life as well as Heat and in respect of his fructifying and comforting Influence and by his expelling all our Darkness causing a lovely Spring and blessed Day in all such Souls on whom he riseth and shines To Preach Christ the Fountain to wash us as well as the Sun to enlighten us and our only Physician to heal us To Preach Christ in a Word is to Preach him to be every thing that God hath made him to be unto us even both Wisdom and Righteousness Sanctification and Redemption Fourteenthly To Preach Christ is to Preach him as I said to be the Antitype of all Types and the Substance of all Shadows 1. The second Adam publick Person and great Covenanting Head and blessed Representative of all his Elect out of whose Side his Spouse is taken 2. The true Noah and Heir of the World that builds the Ark and that saves all just Persons the true Preacher of Righteousness that sends the Dove and that repairs the lost World 3. The true Melchizedeck without Father and Mother made a Priest by an Oath that blesseth Abraham and all his true Seed 4. The true Abraham to whom all the Promises are made the Father of all the Faithful and thâ—t turns the Bonâ—-woman and her Son out of Doors and recovers the Captives 5. The true and Antitypical Isaac long promised before Born and brought forth out of a dry Root by the mighty Power of God and Word of Promise three dayes dead and yet as to his Deity dyed not and yet was Offered up for a Sacrifice by his Father 6. The true Jacob who as a Prince prevailed with God 7. Our Joseph who was Sold into the hands of the wicâ—ed Ishmaelites and who by his Abasement was raised to Honour and made Lord-Treasurer of all the Land who feeds all Famished and hunger-starved Sinners to whom all must go for Bread and before whom all his Brethren must bow 8. Our Moses that brings all the Children of Israel out of Spiritual Egypt and Bondage of Sin and Satan 9. The true Joshua that carries God's Israel into the Land of Promise 10. Our strong Samson that slew the devouring Lyon and who by death or dying destroyed our Enemies 11. The true David beloved of God and his only Anointed with whom the Covenant stands fast for ever 12. The true Solomon the Prince of Peace that excells all in Wisdom both Men and Angels that builds God's Temple and bears the Glory and that Marries the Aethiopian Woman the black and polluted Gentiles 13. The true Elisha that Cures all the Leperous Naamans and multiplieth the Widdows Oyl 14. The true Elijah that raiseth up the dead Child i. e. the dead Soul and that went to Heaven 15. Our Jonah that was cast into the Sea of God's Wrath to make a Calm that lay three days and three nights in the heart of the Earth 16. The true Antitypical Aaron as you heard before 17. The Mercy-Seat from whence God Communes with us 18. The Altar of Perfame that presents all our Persons and Prayers acceptable unto God the Father 19. The Antitype of the Slain and Scape-goat on whom all our Sins are laid and who bears them all away into an unknown Land 20. The true Antitypical Rock that was smitten in the Wilderness that we might have Water of Life to drink in this Wilderness until we come to the true Canaan 21. The true Passover that was Sacrificed for us 22. The true Sin-offering yea both Priest Altar and Sacrifice Lastly the Antitypical brasen Serpent that is lifted up to cure all that are Stung with Sin that fiery Serpent that look up to him by Faith Fifteenthly To Preach Christ is to Preach all the Ordinances of Christ holy Precepts and Institutions Sixteenthly To Preach Christ is to Preach all the Promises of Christ and all in him and in him sure to all his Seed Not Yea and Nay but Yea and Amen to the Glory of God the Father Seventeenthly To Preach Christ is to Preach that fulness that is in Christ viz. 1. A Soul-fulness or spiritual Fulness a Soul enriching fulness a sâ—itable fulness and seasonable fulness a necessary fulness a Soul-satisfying fulness an eternal and everlasting fulness 2. A fulness of Merit and Satisfaction and of Righteousness 3. A fulness of Grace 4. A fulness of Light and a fulness of Sufficiency as Mediator of Power Wisdome Knowledge Love Mercy Pardon Peace Joy and Glory 5. A fulness of Efficiency Tho we are never so empty Christ can fill us tho never so poor he can inrich us tho never so weak he can strengthen us tho never so Ignorant he can give us knowleâ—ge tho never so guilty he can justifie us tho' never so naked he can cloathe us tho never so saâ—â— he can rejoyce our troubled Hearts In a word All fulness is in Christ In him dwelleth the fulness of the God-head Bodily Not part of the God-head the God-head the distinguished cannot be divided but the whole God-head dwelleth in the Son as in the Father and in the Holy Ghost Eighteenthly To Preach Christ to exalt him as the Father hath I fred him up and magnify'd him is to abase the Creature 't is to give all the glory of our Salvation to him and assume none of it to ourselves To Preach him only not
to hinder us Observe my Text Anâ—els are upon the Ladder or in our way to Heaven Now Prayer and Hearing the Word c. are our way to Heaven i. e. means of Grace to fit us for it Quest. Hath every Saint a particular Angel to attend him Ans. I Answer This is asserted by some worthy Writers and by others denied My Lord Lawrence a very pious and learned Man saith That the Doctrine of the Angel-Guardians hath been exceeding antient and not among Christians only That a multitude of Angels do guard the Saints is deny'd by none but whether every Elect person hath a particular Angel deputed for him or whether all indifferently do attend upon all the Saints In his Judgment probably every Elect person hath his particular Angel For in Heaven their Angels do always behold the face of my Father Some also think the Angel-Guardian begins his Charge when the Child is born others not until his Baptism my Author rather thinks as soon as the Soul is infused But I find Reverend Greenâ—â—ll does question this and thinks it is a mistake that every Elect person hath a particular Angel c. and answers that Text about Peter's Angel I see no advantage this could be to us to have but one Angel particularly to take the Charge of us more than a multitude 1. Because of their faithfulness generally 2. Because it is far greater honour to a Prince to have mighty Hosts of honourable Persons to be his Retinue than one noble Person only I shall therefore say no more to this but proceed to the next general Head Thirdly Why doth Christ imploy the holy Angels to minister to his Saints 1. Because of that great love Jesus Christ hath to his Saints seeing they have such a multitude of evil Angels to annoy them therefore he sends them Hosts of good Angels to defend them 2. To greaten his own Glory the greater and more glorious the Retinue of a Prince is which he sends as a guard to his Favourites the more it sets forth his own Greatness and Grandure and since one Angel hath such mighty power and is so glorious that the Earth is said to be enlightned with it I know that is not a proper Angel yet it shews the glory of an Angel is very great What is the glory then of an innumerable Host of them and yet they are all but Christ's Servants and poor Nothings in comparison of him 3. My Author saith God doth it to preserve that Eutaxy that good Order which he hath put into things As thicker Bodies and more inferiour are managed by more subtle and powerful so the bodies of Beasts by a spirit of life and irrational Spirits by rational As Men govern Beasts so by the same reason of proportion the Angels which are invisible Spirits and are all Spirits have an influence upon Men which are partly Spirits and partly Bodies 4. It may be to shew what Honour he is pleased to confer upon his Saints he will spare them his own Courtiers out of Heaven they shall ride in his own Chariots This he may do to honour his People to raise their Glory Sirs could the ungodly but see what an Host of Angels does attend upon the poorest Saint as he passes along they would say Who is this what noble and honourable Person is this that has such a Guard such a Retinue The greatest Monarch in the World hath no such Attendance as the poorest and meanest Saint hath 5. Another reason why God useth the Angels for the good of his People or to attend on them and minister unto them may be because they are the Spouse of Christ the Lamb's Bride Certainly great Honour of right belongs to the Queen considering her near relation to the King And hence she has the like noble Retinue her Life-guard as well as he and so upon the same foot of account Angels may be the Attendants of the Saints their Guard and Retinue Believers are the Bride they are the friends of the Bridegroom and of his noble Consort the Church Certainly in this the honour of the Saints doth exceed the honour of the holy Angels as Chrisâ— took our Nature upon him and not theirs and in that his Church is his Spouse his Wife and not they the glory conferr'd on us seems to excel tho in respect to their Nature Wisdom and â—nowledg they may excel the Saints 6. God may do it fâ—r the safety of his Saints Some obsâ—rve tâ—at were it not for the good Angels the Devils would even tear the very Bodies of the Saints into pieces such is their maâ—ice and rage against them 7. That there may be much love and acquaintance grow between us and the holy Angels with whom we must live for ever and whom we shall be made like unto Now Love grows by mutual Offices as it is seen in the love of Mothers to their Children which increases by fostering and tending them O how happy is every Saint of God in having the tutelage of holy Angels This honour have all Believers and none else for the wicked have no Angels to look to them to care for them the Angels of Christ are enemies to God's enemies and friends to Christ's friends May be as God is good to all so the wicked may be under the general Charge of the holy Angels but the Saints are under their special and peculiar Charge they are properly Guardians and ministring Spirits to the Saints who are the heirs of Salvation Application THis reproves or reprehends those that think it is below them to stoop to obey some of the Commands of Christ. Sirs see what glorious Creatures the Angels are and yet they stoop so low as to minister to the poorest Saints on Earth Michael despised David in her heart for dancing before the Ark of God But did he value that No no if that he seemed vile he would be more vile I will saith he speak also of thy Statutes before Kings and will not be ashamed 2. It reproves also such who are ashamed to own a poor Child of God they can call a Rich man Brother but O! 't is hard to own and to call a Poor man so a man in a Leather-coat or in a poor garb before others Alas the Angels are not ashamed to take care of and own poor Lazarus full of Sores at the Rich Man's gate tho he begg'd for the Crums that fell from his Table and the Dogs came and licked his sores But let such look to it lest Christ one day be ashamed of them Secondly It may be for instruction to us how to do the Will of God even as the Angels do it 1. That we do it in Love to God Love is the great Principle from whence the Holy Angels do all their Service to God so ought we to serve and worship God in Love to him not for Self-profit or Honour or Applause If ye love me keep