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
Because they arise immediately from God's Spirit it is the divine Spirit that Injects those Thoughts into our Hearts whilst we Sleep 2. Because the Subject matter of them is Divine Spiritual or Heavenly God speaking hereby unto us and sealing up either Instruction Reproof or Comfort to our Souls Mr. Caryl Notes Five Messages God sends Men by Dreams which take as followeth First To Reprove or Admonish Thus God dealt with Abimelech in a Dream that he should not meddle with Sarah and with Labon that he should not hurt Jacob or hinder him in his Journey back to his Father's House Secondly God sends Dreams to instruct and inform There are teaching Dreams as that of Joseph was not only to shew him what to do about Mary his espoused Wife but to instruct him about the great Mystery of God manifested in the Flesh to save lost Man Thirdly Dreams are sent for Support and Consolation in time of Trouble Thus he cites Jacob's Dream in our â—ext God saith he comforted Jacob by that Dream when he was in a desolate Condition and aâ—sured him of his Presence but no doubt in it was contained as much Instruction as of Consolation Fourthly Some Dreams are sent of God upon a sad Message to Afflict and Terrify Job be moaned his Sufferings and Sorrows by such Dreams When I say my Bed shall comfort me my Couch shall ease my Complaint then thou scarest me with Dreams and terifiest me through Visions Fifthly God fore sheweth by Dreams what shall come to pass He reveals his own Counsels as to future Providences by Dreams and Visions the Seven Years of Famine were revealed to Pharoah in a Dream and the great things of the Church and of the World too were revealed to Daniel in a Dream There are some who affirm that a Man is never in a sound or deep Sleep when he Dreameth which certainly is a great mistake For doth not the Text say That a deep Sleep fell on Abraham when God by a Dream revealed to him what should become of his Posterity and how they should be in Egypt Four Hundred Years I find that Divines give several Reasons why God used to apply himself to Man by Dreams or this way speaketh to him Of which Mr. Caryl gives five Reasons 1. Because in Sleep Man is as I may say at best leisure for God to deal with him he is not so busy nor distracted or hurried with the Affairs of this Life Some Men are so fill'd with earthly thoughts whilst awake that they have no time no leisure to hear what God hath either by his Word or by Conscience to say unto them 2. Because when they are awake they are ready to debate and discuss what they receive by their own Reason we are subject as he observes to Logick it with God or use Arguments to avoid sharp Convictions darted into the mind But in Sleep we take things barely as offered without Reasonings or Disputings against it 3. Because in Sleep when all is still and quiet that which God represents to us takes more with the Soul and leaves a deeper Impression upon the Mind of Man for common experience teacheth us how Dreams and specially some stick and how those Apprehensions which we have in our Sleep dwell with us and abide in our Memory when awake Nay perhaps some remarkable Dream we had Twenty Thirty nay more than 40 years ago are still fresh in our Minds we finding it was of God and full of Instruction As I could tell you of one I had when Young a discovery to me of those great Troubles and Sorrows I should meet with I thought I was with the Lord Jesus and he gave me a touch and bid me follow him which I did tho' I saw no form and he spake to me and told me I should suffer hard things for his Sake and soon after my Trials began which were known to many tho' this was between 30 and 40 years ago yet is as fresh in my Memory as if not above a Year since 4. Because the Lord hereby would clearly shew his Divine Skill in Teaching and Instructing Man or that he hath a peculiar way or art in Teaching He Teacheth so as none of the Wise Masters of Learning were ever able to Teach and Instruct their Schollars there was never any Man could Teach another when Asleep they that are Taught ought to be more than Awake they ought to exercise all their Senses Care and Diligence but now God is such a Teacher such an Instructor that when we are Asleep nay in a deep Sleep he can convey Instruction and Teach us his Lessons This surely doth magnifie his Skill Divine Wisdom and Power Who but God can teach thus As he can give a Heart tâ— Understand and can give Understanding to the Heart of Man so he can teach us and discover himself and 〈◊〉 up Instruction to us when we are asleep 5. It may also be because God would hereby assure us â—hat the Soâ—l is a distinct Essence and hath it 's distinct Operations from the Body and that even Death it self cannot deprive the Soul of Man of it's Working for what iâ— Sleep but a kind of Death Sleep is a short Death and Death is a long Sleep Now when the Boâ—â— is as it were laid aside the Soul can go to work when the Body lyes like a Block and stirs not the Soul can bestir it self and act about many matters and run it's thoughts to the utmost ends of the Earth without the help of the Bodily Organs or Powers yea raise up the thoughts to the highest Heavens in blessed intercourse with God himself There is no need to prove matter of Fact that it 't is so What Night with reference to some or other doth not utter this point of Knowledge Nor need I saith the same Author stay to prove that this is if not a Demonstrative yet a very Probable Argument of the distinct Substantiality of the Soul from the Body namely it 's Operations when the Body with all it 's proper and peculiar Faculties and Powers is asleep and contributes nothing to those Operations And tho' it may be objected that irrationaâ— Creatures may have Dreams yet their Dreams do no doubt differ as much from those of Men as themselves do To this effect Caryl and other Learned Men speak 1. But from hence I would not have people to regard all sorts of Dreams especially considering as I hinted before Satan hath such power admitted him as sometimes to suggest evil and pernicious thoughts into our Minds when we are asleep some Dreams being Diabolical and others arising from Natural Causes and are Vain and Ridiculous 2. It therefore ought to be considered how we may know Divine Dreams from others And this be sure of that whatsoever Dreams tend to draw the Soul from God or to imbrace any Notion or Doctrine that is repugnant to the Word of God is not Divine not from
are imployed to defend the godly Brethren the Ladder goes through Satan's Territories and tho they can't come upon it yet they strive to throw us down if possible but know the Good Angels have as great power to defend us as the Evil Angels have to annoy us The Angels are our guard to deliver us to aid and assist us when assaulted by the Powers of Darkness and from the hurt and mischief which those Millions of wicked Spirits that swarm about us would do us The Angel of the Lord encampeth round about them that fear him they are God's Hosts as Jacob calls them and a mighty Host they are the King of Aâ—â—â—â—â— sent a great Host with Chariots and Horsemen and tâ—ey came by night and encompassed the City about And now Elisha â—s Servant cries out Alas my Master 〈…〉 shall we do 2 Kings 6.15 And he answered Fear not for they that are with us are more than 〈◊〉 that be aâ—ainst us verse 1â— And Elâ—sâ—a prayed and said Lord I pray thee open his eyes that 〈…〉 And the Lord opened the eyes 〈◊〉 the young man and he saw and behold the Mountâ—â—n was 〈…〉 and Charioâ— of pre round 〈…〉 6. They no doubt suggest good thoughts into the minds of God's People Can any think that the evil Angels have more power to suggest evil thoughts into our minds than the good Angelâ— haâ—e to suggest good thoughts We have not only the holy Spirit of God to do this but the good Angâ—lâ— also 7. They are imploy'd to guide and lead us along on this Ladder that so we may not faâ—â— He will send his Angel before thee and 〈…〉 hold saith God my Angel shâ—◠〈…〉 Angel was to lead him all the way 〈…〉 they lead us all the way to â—â—aven even 〈◊〉 we step the last step of the Ladder 8. God in governing the World and his People in it makes use of Angels they lead sâ—metimes a poor Soul perhaps into a godly Family or 〈◊〉 the Company of a gracious Person and so he by that means is converted and his Feet set upâ—n the Ladder or brought to believe on Jesus Christ or Persons are by their Ministration perhaps brought into a Meeting or an Assembly of God's People unexpectedly which proves their Conversion Or may be an Angel may smite a notorious Sinâ—â— with Sickness at God's Command to awaken others with sudden Death 9. They are to keep the Godly in all their ways or rather in God's ways to keep our feet on the Ladder lest they Lip For he shall give his Angels thaâ—â—e over thee to keep thee in all thy ways they shall bear thee up in their hands or sustain thee and uphold thee in all thy goings as we do a Child or weak person especially in times of danger as a Nurse bears the Child in her Arms. But take heed of going out of God's way lest you fall and the evil Angels have power over you as he had over a godly Man's daughter who going to a Play-house was possessed by the Devil and a godly Minister pleading with God said Lord why didst thou suffâ—r Satan to possess such a man's Chilâ— The Devil presently said in her as I remember the passage What did â—â—e then upon my ground The good Angels Brethren have a charge only of us while in his way a Saint may step out of it tho not out of Christ yet out of his ways O take heed of that 10. Angels are imployed to comfort God's People Fear not Mary thou hâ—st sound favour with God Angels know us by name An Angel appeared to Daâ—iel and said O Daniel a Man greatly beloved understand the words I speak unto thee Angels know who are most beloved of Jesus Christ An Angel appeared to Cornelâ—us and said Thy Prayers and thy Alms are come up as a Memorial before God 11. They also as Mr. Greenhill observes are to look to the Souls of Believers that they fall not into the hands of Devils at death for they all go to Heaven through his Territories the Air For saith he if the Devil durst contend with Michael for the Body of Moâ—eâ— much more fâ—r the Souls of the Saints Lazarâ—â—'s Soul was carried by the Angels into Abraham's â—oâ—om before Men carried the Body to the Grave the Angels carried his Soul to Glory Moreover they are the Reaperâ— of the Harvest of the World and shall gather tâ—gether all the Elect at the last day they must blow the terrible Trumpet to raise the Dead at the last day 12. The Angels have work in the Church they attend the Assemblies of the Saints For thâ—s cause ought the Woman to have poweâ— oâ— her Head because of the Angels or to have her Head viz. her Faâ—e covered the thing signified is here put for the sign she is under the power of her Husband signified by covering her Head Quest. But why must she be covered because of the Angels Ans. There are divers Opinions about this 1. Some think the Apostle means the evil Angels who watch to take advantage to tempt Men by the sight of some beautiful Object But certainly as our Aâ—â—oâ—â—ors observe the Apostle would not have spoken of Dâ—vils under this nâ—tion 2. Others think he means the Ministers or Oâ—â—â—cers of the Church who are called Angels â—ut as Calvin observes the word Angel is never appropriated to Ministers without some addition as to the Angel of the Church of Epâ—â—stâ—â— c. 3. Most understand by Anâ—els here the good Angels they have a charge of our Churches as Peter Martyr observes as well as they had of the Jews Michael the Prince stood up for the Children of thy People The Angels take good notice of every person's behaviour in our Assemblies how they demean themselves with piety modesty and sobriety If any let their Eyes wander or rove abâ—ut they observe them Hence 't is thought the Women should cover their Faces especially in Prayer because of the Observation the Angels make of them and others whilst in God's holy Worship in his Church Brethren like aâ— the Devils attend our Churches to hinder us in our profiting under the Word so the good Angels are there also to resist them and to further our profiting Satan as one observes is first and last at the meetings of God's People and he hath many ways to obstruct the Souls of Men from hearing with attention may be luâ—â—s them asleep or fills their minds with prejudice against the Preacher or against the Word he preaches or to confuse their thoughts causing them to think of their worldly Business perhaps of their Debts what they owe or what is owing to them or of Injuries sustained and how to seek revenge or else cause them to fix their Eyes upon one beautiful Object or another thereby to divert them from what they should mind But we may conclude the good Angels have as many ways to help us as the evil have
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
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
〈◊〉 are grand Hereticks and know not Christ. 2. Not such who render God only reâ—oncilable or a conditional Saviour not fully reâ—onciled in Jesus Christ according to their Doctrinâ— Christ is yours if you perform the Condition and what is that why change your own Hearts be Regenerated or never venture to believe on Christ. Alas they may as soâ—n create a World as do this it is Christ's work alone we are born of God he works all our works in us Regeneration is the effect of Vnion with Christ. 3. Not such that Preach themselves or that Preach for Gain or seek their own Glory We Preach not ourselves but Jesus Christ the Lord. Consol. O know ye Saints what a happy state you are in you are mounting up and shall ascend on high 2. Angels guard you support and guide you and the holy Spirit also directs every step you take 3. Nay God himself takes you by the hand The steps of a good Man are ordered by the Lord and tho he falls he shall not utterly be cast down because God upholdeth him with his Right-hand This Ladder brings you to God the Lord God is at the top of it 1. He was the Contriver of this way he made this Ladder he prepared it 2. He is above the Ladder denoting tho Christ as Cod is equal with the Father yet as Man or Considered as our Mediator the Father is above him My Father is above all my Father is greater than I. 3. God being also above it it may denote that he upholds it by his eternal Counsel and infinite Power 4. God is above it also as an observer of all that are upon it he sees all that believe on his Son and takes notice of them 5. Moreover he is above it to encourage all that are upon it with his Covenant-Promise I am the Lord the God of Abraham c. be not afraid I will up-hold thee I will strengthen thee c. 6. It may also denote he is at the top of it as an Inviter to call upon poor Sinners to behold his blessed Son the Lamb of God or to believe on him and venture up 7. Lastly he is above it also as a Rewarder or as the end of our Journey But so much at this time SERMON III. GENESIS xxviij xij xiij And behold a Ladder c. THE last Day we shewed you that this Ladder in Jacob's Dream was wonderfully Elivated Lifted up or Exalted conâ—â—dering the Top of it reached up to Heaven from whence we took an occasion to open the wonderderful Honour Advancement Elivation or Exaltaâ—â—on of the Lord Jesus Christ considered as Meâ—â—ator I shall now proceed Twentieth A Ladder the top of which reacheth to Heaven is not only wonderfully Elivated or Exalted but all such Persons who ascend or climb up upon it even to the top thereof are â—reatly Exalted also though not by any Power or Skill of their own yet are so by means of â—â—is Ladder So all Believers who ascend upon this Spiriâ—â—al Ladder the Antitype of Jacob's Ladder Châ—â—st Jesus are hereby Exalted or raised up oâ— high in respect of their spiritual State and Condition and Frames also 1. All such who Believe in Jesus Christ whicâ— is the way to this spiritual Lâ—dâ—er are made thâ— Sons and Daughters of Gâ—â— they aâ—e all adopteâ— Children of the King oâ— Heâ—ven and Earth As many as received him to them gave 〈◊〉 Power to become the Sons of God even to theâ— that believe on his Name This of Son-ship iâ— a very great Priviledge such are greatly yeâ— wonderfully Elivated or Advanced to Honour First Consiâ—â—ring from what a State we are raised Sirs by our Sins we were brought as low as Hell being born Slaves and Vassals of Sin and the Devils or in a state of hellish Bondage Death and misery we were Sons of Perdition or Children of Wrath by Nature as well as others David thought it to be no small honour to be the Son-in-law to an earthly King and he none of the best neither but O how much greater iâ— this Honour this Advancement for God to make such who were Children of Wrath nay of the Devil to be his own Children Children of his most chiefest Love and Affection and Heirâ— of Heaven If Children then Heirs Heirs of God and Joynt-heirs with Christ. Secondly Nay my Beloved they are not only Adopted Sons and Daughters of God who believe in Christ but they are all espoused to Jesus Christ also Believers see that their first Husband is dead viz. the Law by the body of Christ and they also are become dead 〈◊〉 that Wherefore my Brethren ye also are becomâ— dead to the Law by the body of Christ that yâ— should be married to another even to him that iâ— raised from the dead that we should bring fortâ— Fruit unto God Jesus Christ espouseth all true Believers â—very Soul that rightly ascends up this Ladder I have espoused you to one Husband â—â—at I may present you as a chast Virgin to Christ. Our union with Christ is commonly expressed in â—â—e Scripture under the notion of a Marriage How to be married to the Prince of Princes to â—he Prince of the Kings of the Earth is a wonâ—erful elivation Should an earthly Priâ—ce set â—is heart upon and marry a poor Virgin one â—â—at was but a Scullion-maid or a Begger cloathâ—d with filthy Rags what an advancement would this be for such a one to become a Queen and save a Crown of Gold set upon her Head and be embraced in the Arms of a great Monarch or mighty Prince and to lie in his Bosom and to have the attendance of his Servants or Noble retinue But alas what a poor Advancement is that to this Man in honour abideth not but is like â—â—e Beasts that Perish Alas that Honour may be but for a Day and besides to be advanced to earthly grandure may prove the ruin of the Soul for ever Christ is the Heir of both Worlds Heir of God Heir of all things Vpon his Head are seven Crowns Seven is a number of Perfection elsewhere it is said upon his Head were many Crowns all earthly Crowns are his and at his dispose but they are little valued by him he gives them sometimes to his Enemies even to the vilest of Men the Crowns that are on his own Head are Coelestial loaded and sparkling and heavenly Jewels and Diamonds far brighter than Ten Thousand Suns amazing for Glory and are also Eternal And it is likewise said That as his Saints are cloathed in white Raiment so they have on their heads Crowns of Gold which doth denote that state of Dignity and Glory which they are advanced unto Vpon his Right-hand did stand the Queen in Gold of Ophir On his Right-hand the most honourable place next the King as Christ is said to be sate down at the Father's Right-hand so thâ— Saints will be set at his
Right-hand Can theiâ— be greater Honour confer'd upon them Sirs whâ—â— would not adventure up this Ladder when theâ—â— is such such Glory It is indeed the way thâ— only way to possess those Crowns of immortaâ— Grandure that are prepared in Heaven Thirdly By this advancement i.e. by beinâ— Espoused and Married to Jesus Christ all thaâ— Christ hath is theirs they have not Honouâ— only but much Wealth and riches also 1. The Righteousness of Christ is theirs to Justifie them that is the white Raiment oâ— glorious Robe with which they are cloathed 2. His Graces to adorn them In Christ are unsearchable Riches Riches and Righteousness are with me yea durable Riches and Righteousness Hence it is that the Apostle would have the Saints know the greatness of their Riches That ye may know what is the hope of your Calling and what the Riches of the Glory of his Inheritance in the Saints Here is Riches in this Inheritance Many have Riches and no Glory others have Honour prefer'd upon them but have no Riches Ignoble Spirits scrape a great deal of Wealth together in which they place their vain Hope and Hapiness in but die without Honour like the Beasts that Perish Alas their Wealth is but for a Day but this is Lasting Durable Eternal as is their Honour the Crown of Glory fadeth not away it is in Heaven and Saints are a going to it on Jacob's Ladder it is in their view they see it and therefore climb up and shall in due time reach it Happy are they that are called up this Ladder to such a hope it is called the high-calling of God in Christ Jesus Fourthly The Saints are not only the Adopâ—ed Sons and the Spouse of Christ but they are â—orn of God they are begotten and born of God born from above they that are thus called have an heavenly Birth therefore it is an high-calling this gives them meet and fit frames of Spirit such which become their noble Station and blessed Relation What would a relative Change signify without a real Change I mean a Change of State without â— Change of Heart Can a carnal heart see Beauty in Christ or in heavenly things Can â—n earthly Spirit prize or value spiritual Honour or Riches No no a Swine may as well take delight in the Glory of a King's Palace Alas â—e had far rather be on a Dunghil or wallow 〈◊〉 the Mire Moreover much of the advancement of Believers lies in their heavenly Frames and nobleness of their Spirits Works Ends and Aims In this the Righteous is more excellent than his Neighbour 1. He hath a Heavenly a Humble a Meek a Publick a Merciful an Inlightened a Free a Firm a Sublime a Sanctified a Raised an Actâ—ve and a Faithful Spirit and all this proceeds from that New-birth which he is passed under or it is the fruit or effect of his being born of God or regenerated by the holy Spirit These Persons have other Principles also than the rest of Mankind have Every Life hath Principles according to the Nature of it a Vegetative Life according to the Nature of it a Sensitive Life according to the Nature of it and the Rational Life according to the Nature of it So the Life of Grace hath Principles according to the Nature of it A Saint acts for God from a principle of Faith and Love this make the ways of God easy nay sweet and pleasant to him 2. These Men have other work also or imploy themselves in other Business than ungodly Persons do their New-nature prompts them on to make Religion their main Business and they also act freely voluntarily and with a great and strong Propensity in the things of God others act in such matters as Men without heart they must put a force on themselves if they meddle with heavenly Duties and heavenly things because of the earthly and carnal temper and frames of their Hearts But as to heavenly born Souls it is below them to be continually a digging in the Earth and loading themselves with thick Clay or to heap up the dust of the Ground or to take their chiefest Delight in eating and drinking or in pleasing their sensual Lusts No they are going as fast as they can from these things in their Hearts and Affections Love and Delight and Desires they see the Beauty of God and the Excellencies of Jesus Christ they pry into the Mysteries of the Gospel and of that Redemption which is by Jesus Christ They mind eternal things 3. Moreover this new Nature which is wrought in them causes them to have more noble high and sublime Ends and Aims than all others have 'T is not their own honour nor their own profit they seek but it is the honour and glory of God they Aim at God who is at the Top of the Ladder as the end of their Journey as is said before God beloved iâ— their last end it is to reach him enjoy him for evermore they mount up on high Fifthly They are Elivated or highly Advanced and Exalted in that they have such a Sublime Mystical and intimate Union with God and Jesus Christ He that is Joined to the Lord is one Spirit There is saith a Reverend Writer no stricter Union in the World than that of Christ and Believers it is therefore compared to all sorts of Unions Natural and Political He is the Head they the Members he is the Root they the Branches he the Husband they the Wife 'T is so firm so strong a Union intensively that Christ and a Regenerate Man becomes one Spirit as if there was but one Soul in two Bodies what the Spirit doth in Christ it doth also in a Believer acâ—ording to the capacity of his Soul I in them and thou in me that they may be made perfect in One. This shews it is a wonderful and mysterious Union more to be admired then it can be explained And the spring of it rises from the hypostatical Vnion of our Nature with the Divine Nature in the Person of Christ O how doth this exalt Believers Sixthly They are not only elivated advanced and lifted up on high by vertue of this Union but also in that they are allowed and daily have Communion with the Father Son and holy Spirit But without Regeneration or our Natures being first changed this could not be What Communion can there be between a living God and a dead Heart Or between a holy God and a filthy and polluted Creature God hates Sin and he loves it God loves Holiness and he loathes it Justification changes our state that discharged us from the Guilt of Sins but Regeneration changes our Nature and makes us fit to converse with God For as God can take no pleasure in us until his Image is stampt upon us so we can take no Delight nor pleasure in Him Without this Change Heaven would be no Paradice or Heaven unto us
is corruptible because there is no Composition and so no Separation But the Scripture concludes this best in assimulating the state of Immortality in which we shall be like the Angels I shall speak no more now as to the first thing proposed viz. of the Nature of Angels Secondly I shall open a little of the Work and Office of the good Angels 1. The Work and Office of the Angels of God is to minister unto Christ or attend upon his glorious Person as Mediator as indeed they did in the days of his Humiliation A Reverend Author saith upon the place this ascending descending of the Angels upon this Ladder it does intimate and declare unto us their special regard and respect to him namely Jesus Christ which is very eminent in them these blessed glorious Spirits are very remarkable in their Observation of Christ it is that which we may take notice of in every Mistery and passage concerning him how the Angels were still imployed about him and subservient to him upon all occasions whatsoever Which is indeed very clear from his very Conception to his Ascension Nay the Angels fore-tells to Mary his very Conception Behold thou shalt conâ—eive in thy Womb c. Also the Angel appeared to Joseph and said Joseph thou Son of David fear not to take unto thee Mary thy Wife c. Moreover an Angel appeared to him again to fore-warn him of that Herod who sought the Life of Jesus and so commanded him to take Mary and the Child and to fly into Egypt See how careful the Angels were of our Lord that he might be preserved until his time was come to be offered up a Sacrifice for our Sins The Angels appeared likewise to the Shepâ—erds and published to them the birth of our Lord in a glorious Hymn of Praise Glory unto God on high on Earth Peace good will to Men When God brought his only begotten Son into the World all the Angels of God worshipped him The Angels moreover were instruments in his Preservation when his Life was sought and they also ministred to him in his bloody Agony and comforted him My Brethren Jesus Christ was made like unto us in all things sin only excepted therefore might need like Succour Safety and Comfort from the Angels as we do Also the Anâ—els ministred to him in his Temptations in the Wilderness and at his Resurrection they rol'â— away the Sâ—one from the Sepulchre and brought the tidings of his being risen to the Women Likewise in his Ascension the Angels attended and assured the Disciples of his second Coming they also ascended with him and shall also descend with him at his second Appearance He shall be revealed from Heaven with all his mighty Angels If he be pleased to descend in his Abasement the Angels descend with him if he be pleased to ascend in his state of Exaltation then the Angels ascend with him And thus they may be said to ascend and descend upon the Son of Man personally considered and this out of that great Affection and Love to him but not only so but also in point of Duty and special Obligation to him he being their Lord and Sovereign He is the head of Principalities and Powers As Christ is God they owe to him their very being For by him were all things Created that are in Heaven and that are on Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And by him also the holy Angels are confirmed and so abide in a happy and unchangable condition and hence the more Obliged to adore and worship him 2. And as the Office and Work of the holy Angels is to minister to serve and wait upon Christ so also upon his Spouse and on every Member of his mystical Body True they are called Powers Mights Thrones Dominions c. which shews their Glory Dignity and excellent Power and Authority Some think that there are divers Orders of Angels and some superiour to others beâ—ause we read of Angels and Arch-Angels there are seven Names given to them viz. Seraâ—â—ims Cheâ—uâ—â—â—s Thrones Powers Mights Domiâ—â—ons Princâ—pâ—lâ—ties Angels and Arch-Angels Some add more But no more of this we know but little of the inviâ—iâ—â—e World But let their Dignity and Glory be what it will as to their Office they are all miâ—â—string Spirits none of them no not the mighty Aâ—gelâ— who excel in strength do think it too much or below them for to attend upon the meaneâ—â— Saint Are tâ—ey not all 〈◊〉 Spirits sent forth to ministâ—r unto them thâ—t sâ—all be heirs of sâ—lvation Which words 〈◊〉 be denote that they are sent forth to protect preserve and keep such that are not yet â—â—eirs or to the Elect not yet called and converted but shall be Children begotten and adopted of God in due time and so be Heirs of Salvation Which shews God's great Love to and Care of his Elect before Grace or whilst in their Sins and Unbelief 3. They all wait upon God and behold his Face and Glory they are round about his Thrâ—ne they all worship and fall down before their blessed Lord and attend on him as Servants of their most glorious and blessed Master their most high and exalted Sovereign I saw also the Lord sitting upon a 〈◊〉 high and lifted up and his Train fiâ—â—â—d the Templâ— verse 1. And above it stood the Sâ—raâ—hims and one cried to another and said Holy holy holy is the Lord of Hostâ— c. Called Scrapâ—ims signifying fire or burning 1. Denoting their Nature is bright and glorious subtil and pure 2. Their Property full of zeal and fervent 3. Their Once which here was to execute God's vengeance upon the Jews and to burn them up and consume thâ—m as dross Some assert that the highest Angels do not minister to the Saints but only and immediately wait upon God himself and on our Lord Jesus Christ. But this cannot be true because the Angel Gabriel who stands before the Presence of God was sent to Daniel and to Zacharias and to Blessed Mary 4. They declare the Glory of Almighty God and also ascribe equal Glory to all the Three Persons which as I conceive is hinted in that Text 〈◊〉 6.1 Holy holy holy is the Lord of Hosts â—oly is the Father Holy is the Son and Holy is the Hâ—ly Spirit and yet as Moses saith Hear O 〈◊〉 the Lord our God is but one Lord i. e. one in Esseâ—â—e c. yet Three Persons 5. They hearken to God's Commands and do his Will with all imaginable chearfulness love delight alâ—crity and swiftness Hence said to have the face of an Eagle the swiftest of Fowls and also to have Wings Tertullian saith every Spirit is winged they can fly in a moment into any part of the World and that swiftly And yet Mr. Greenhill saith as Astronomers observe That