jacob's Ladder, OR THE Protectorship of ZION, LAID ON The Shoulders of the Almighty; In a Description of the sufficiency of Providence, Suitable in these times of Tentation. WITH jacob's WRESTLING.  
By Francis Raworth of Shoreditch.  
Watchman what of the night? the Watchman said, the morning cometh, and also the night: if ye will inquire, inquire ye: return, come,  Isa. 21.11, 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  T●ismeg. l. de Provide. 
London Printed by R. I. for L. Chapman, and are to be sold at his shop at the Crown in Pope's head-Alley, 1655.   

To the Professors of the glorious Gospel.  
My Friends,  
IF ever there were an hour of tentation, it is surely at this day, when so few follow Christ, when so many stand still, and most go backward: When those that once would not have been hired to neglect a duty, now think it their duty not to pray at all; When those that have tasted much sweetness in Gospel-truths', should now cry out (as those ingrateful Israelites of old) what, have we nothing but this Manna? that have suffered much reproach for Christ, should at present in their lives, be a reproach to Christ; that formerly avoided the appearance of evil, and now condemn those as ignorant of their liberty, who are afraid of profaneness; that those that seemed to mortify the flesh should now after all their Profession and visible repentance, even deny the resurrection of the flesh. Our Nazarites were purer than the Snow, whiter than Milk in their Profession, for their heavenly zeal more ruddy than Rubies; and as for their Conversations they were not only Saphires, but polished Saphires, the very carved workmanship (to us) of the Spirit, shining and sparkling in every angle and corner of their lives, with Wisdom, Patience, Holiness, and Sincerity. But O Lord! How is their visage blacker than a coal? How do those that of old were brought up in Scarlet, and did wear Christ (like the Courtiers of Heaven) in their conversations, embrace the stinking Dunghills of the Pleasures and Profits of this world? thy Professors that were even marked out for thy Glory among men, and concerning whom, not long since it was familiarly said, There goes a Saint, there walks an Heir of salvation, now are not known in the streets, that there is little difference between a Professor and an Apostate, between a Professor and a profane man nay, between a Professor and a persecutor. It is in this age too remarkable, that some Professors of the Gospel, are the great if not the greatest hindrances of the profession of the Gospel.  
How plainly doth the Providence of God comment on that Text, The first shall be last, and the last shall be first? What loud alarms by the falls of those that once seemed to stand, doth God make in your ears that stand, to take heed lest you fall? In the seventh of Matthew, the foolish build as well as the wise, the difference lay not in their Buildings, but in their Foundations, the one built on the Sands, the other on the Rock: The house of the foolish builder might possibly glister as gloriously when the Sun shone, as the house of the wise builder, and have as many Stories, and as great Window-lights; but all that glisters is not gold, though all that is gold doth glister. It is not he that professeth, but he that possesseth Christ is happy; not he that is a gided, but he that is a golden Christian, in this brazen and iron age. The lord is a coming, not so much with a pair of Scales to weigh, as with a Touchstone to try the truth and sincerity of your Graces. Jerusalem is a lighting with candles; Providence will light up candles in France, in Holland, in Denmark, and though now it seem midnight with us, yet ere many glasses of Providence are run out, I am persuaded it will be Candlemas day in England. Now most care, not to be living Saints, so they may but be imbalmed with a name to live, and covered over (as a dead corpse) with Roses, and Lilies, and Flowers of a Profession; care not to have Religion at their finger's ends (ad unguem) to be indeed Christians, or Christians indeed, so they may but have Religion at their tongue's end, and talk of the Spirit, the Gospel, the new Jerusalem. But how shortly will many that want the Power and Life, wish they had not the Form and vizard of Grace; and cease to appear to be what they really are not; the paint of Profession will neither endure the water or the Sun. How monstrous is it, that our Tongues should be bigger than our hands?  
For these twelve years our Lord Jesus hath been burying the Designs of his more public Adversaries under ground, now God is coming to Jerusalem to purge his gold, to prune his Vine. Professors, look within you, and look about you; Ah Lord! what blushing will there ere long be in England? when thou wilt wash off the paint of our profession, and that thy followers shall wear their hearts in their faces? How much better will a dram of grace be, than a talon of gifts? when as the greater our lights and Links of Knowledge are, the more unawares we discover our darkness. If we cannot endure the Spirit going up and down with a Candle and Lantern to search our hearts, how can we abide the day of Christ's coming, and stand when that Sun of Righteousness shall appear, for he is like Refiners fire, and like Fuller's soap? Justice, Humility, Mortification, Repentance, though now they be but poor and low things with man, yet when the Judge shall take the Bench more visibly, how high will they be with God? Sincerity, though it be a silent Grace at this time, and dwells in obscurity, ere long I hope will carry the day, and bear away the bell. Though we sin at a greater rate, yet we cannot sin at so cheap a rate as our Forefathers; it were better that God did forthwith lay down his Basket, and take up his Axe, than that we should be further unfruitful; better that God should remove his Candlestick (which he can do without breaking it) and say to us sinners, if you will play, play in the dark; if you will break Vows and Covenants, break them in the dark, etc. than suffer us to sin against Gospel-light. For his silence increases our guilt. The Almighty is more displeased with sin than ever, his hand is as just to revenge, and his eyes are (q d.) wider to espy it.  
There are some that having assurance that Christ reigns in their Consciences, desire the enlargement of his Kingdom, long to see the Crown of Glory shine on his head, and his Subjects to multiply in the world: And notwithstanding the many false Pretenders to that Noble Interest, yet there are some Followers of the Lamb indeed, that follow him not for his Fleece but for his blood, who having past the work of Regeneration humbly, and patiently de●ire to do the work of their Generation, and probably the reckoning of Zion is well nigh at an end, and the Glass of Antichrist almost run, and certainly the King of Zion shall be as public in his glory, as ever he was in his shame; his Deriders little considering, that while they willingly add to his shame, they really, though unwilling, add to his glory, for as he was not crucified in a corner, but at Jerusalem, the eye and centre of the world, so he shall descend from Heaven in Majesty with shouts, riding on the Clouds, as in his Chariot, attended by millions of Angels, and Saints, his royal Favourites, all eyes beholding of him, and every knee bowing to him, Judas 14, 15.  
Woe be to the great ones of this world then, when Pilate that sat on the Bench, shall stand at the Bar; and our Lord Jesus that once stood at the Bar shall sit on the Bench (when we shall see not Persons but Causes heard) the Judges being judged, and the judged being Judges; when Emperors and Kings shall be brought not in Chains of Gold about their necks, but in Fetters of Iron about their heels; When the Peers, and Powers, and Potentates of the World shall hold down their heads, and hold up their hands, and cry guilty; When most of all the Mighty, and all the almost All mighty of the Earth that have disrobed Christ of his Title, and rob him of his honour, shall be led up and down this Court, (q.d.) as Tamburlaine led Bajaret in an iron Cage, (through Asia) to be gazed on, and howted at by all the Saints, Psal. 149.6 7, 8 9 1 Cor. ●. 2.) as the Prisoners of the Law, and Prizes of Justice; what then will become of all those Politicians that make Covenants in Conscience, and break Covenants out of necessity? That like children stand on the earth with their heads, and boldly shake their heels towards Heaven? That set up the Kingdom of Christ no faster than they can rear their own Kingdoms? of all those that had rather themselves should reign in a corner, than that our Lord and Master should rule in the whole World? Never thinking, how those Crowns that now sit light on their Heads, will ere long lie heavy on their Consciences. For God though he suspends the execution, yet he hath not altered the method of his Justice on such offenders. It is a maxim of the Law, Right sometimes sleeps, but it never dies. The reconciling Zion and Babylon, Pride, Oppression, the intolerable toleration of all kinds of Religions, Bribery and Intemperancy, are now acted on another Stage, by other persons, but they are the same sins, (aliena scena eadem fabula) if that Headship that flattering Prelates in former ages took from Jesus Christ, be yet taken from Christ, and given to men in the Nations, if Christ's Crown be pulled off his head, no matter whose head it warm in the world, Mal. 3.15. Mal. 4.1. And as for this Nation in special, my prayers to the Lord are, that Holiness may not only have a toleration but an Authority amongst us, against Licentiousness both of Judgement and Conversation, that the Rulers of England may not say, The time is not come that the Lords house should be built, but rather hear God say, is it time for you, O ye, to dwell in your sciled houses, and this house lie waste? Hag. 1. That they would expeditiously do the work of this age. Because, to every purpose there is a time and judgement, therefore the misery of man is great upon him, Eccles. 8. That our Officers may not only be Peace, but that our Exactors Righteousness, that we may be made an eternal excellency, and the joy of many Generations, Isa. 60. That saying in your hearts, the Inhabitants of Jerusalem shall be our strength in the Lord of Hosts; they may be like an Hearth of fire among the wood, and like a Torch of fire in a sheaf, devouring Zions enemies round about on the right hand, and on the left. Zech. 12.  
For shame therefore let Virgins arise, and either get oil, or cast away their Lamps. Security makes you uncapable both of seeing your reward, or doing your work.  
First, Think not because you can properly be but once regenerated, that you need but once to repent. Converted David (q d.) must repent of his Adultery before he be saved; Repentance is not only as life to the dead, but as salve to the wounded sinner; Repentance is as the Vowels in the Alphabet, which we have not only need of to spell with while we are Babes, but to read with all when we are men in Christ, Mortification and Humility are not accidents or things by the by, but of the very substance, the very Materials and Pillars of the New Jerusalem. The Gospel itself, I suspect will, ere long, be but an old Almanac to them, to whom Repentance and confessing of, and mourning over sin is now (upon what glorious pretences soever) out of date.  
Secondly, Plead for Opinions as Opinions, and for Graces as for Graces. I fear those that plead for disputable Opinions, as infallible Truths, will ere long hold vital and indisputable Truths, as conformity to the Gospel, sincere Faith in, and repentance towards Christ, but as failable and fallible Opinions; This is intolerable folly, to see men slaves to Opinions and Masters over Graces, if the Lord extinguish not this fond zeal, the carnal world hence forward will take advantage to think that Religion lies only in thinking and conceiving, and in the next age conclude they are not to seek Religion in their Bibles, but in the brains of men. O Lord! How many are true to false Principles, and false to true Principles; and will rather die Martyrs for Error, than bow as Servants to Truth. These are some of them that have been over wise (in their own eyes) and yet as the wiseman speaks have not known the way to the City, that call this or that way, Christ, and not Christ, the way; that set up an Image in their own Opinions, and censure all the world as Idolaters that will not do homage to it, proclaiming subjection with Lutes and Cymbals of peace, and though on the first entertainment of such Opinions men have had a calmness in their Consciences, yet afterwards have found themselves burning in a Furnace of discontents and doubts, as then remembering that neither this or that Opinion availed any thing to peace in Christ, but a new creature.  
Thirdly, While you cry out against the old Superstition, beware of being tainted with the new disease of this age, not the plague of the guts, but of the heart; not the Rickets in the head, but the pride of life, alias Hypocrisy, alias apparent Profaneness. Fly as far from Licentiousness as you do from the formality of Rome. Woe be to the profession of Religion if your Profession should stand or fall to the verdict of the world. Oh! let not those whom you must one day judge, justly judge you now. Some possibly may say, The world are dogs, and their mouths must be stopped; Christ is a mystery, our principles are above their cognizance, they are not competent Judges of our conversations. I answer, We must then endeavour to silence them as much in our lives, as they condemn us with their lips; otherwise pretence of assurance and participation of the Divine creature will make them abhor profession as a mere design, and say, Lo, there is so much difference between that Religion that is in our Bibles, and that which is in your Conversations, that we profess either you are not Evangelical, or this is not Gospel. Take heed of putting out the eyes of Conscience, and then to make apology for your blindness; Conscience is God's Vicegerent, but it is not our Lawgiver; Conscience is out guide, but the Word is our way, and there is no excuse in following our Guide out of our way,  
Fourthly, Call not that poison which is your Milk, and strike not those Breasts which once you stroaked; say not the preaching down of sin is the preaching up of the Law. Trample not those Ambassadors under your feet, who have rejoiced to carry your souls in their arms to Christ; have not low thoughts of them, that have low thoughts of themselves and high thoughts of Christ; that care not though they be accounted nothing (who yet are something in your eyes) that Christ, who is little esteemed in the world, may be All in All. But if the Bridemen be despised, oh that the Bridegroom might the more be honoured: Oh that that love which is denied to the Servants, might abundantly be given to their Master. I confess it were better for some to have an hundred a year to be silent, they so instead of preaching Christ crucified, crucify Christ in preaching, they so wound and kill Religion in the Pulpit where they should give it life. While you endeavour their downfall, forget not to pray for their conversion, Paul was a Saul. Let not therefore your virtue be only in speaking against the Vices of others. It is an easy matter to trample on those that are on the ground already.  
Fifthly, Take heed of the Corinthian disease, I am for Paul, no, I am for Apollo, no, I am for Christ, as if we might not love Christ, and Paul, and Apollo too; In the primitive times, they (as in the Acts) kept together in singleness of heart, and there was no controversy at all amongst them, one copy adds; but oh that those now that have but one Head had but one heart. It is sad to consider, how that the nigher any come to an agreement in matters of Religion, and yet differ in some things, that the greater should be their difference; as there is a greater difference between the Protestant, and Papist, than between the Protestant and the Jew; was it not so in Germany, is it not so in England, between those that are called Independents and Presbyterians? Oh that we did consider, that though Paul and Peter be in Heaven, yet that there are neither Paulians nor Petrians in Heaven, that Christ is not a Calvenist in the Calvinists, or a Lutheran in the Lutherans, but in those that are Christians amongst both, All in All. God must scourge this folly from us; his children are a wrangling, and we may expect that either he should separate, or correct us. O Lord! if man's Apostate were thy Apostate, and man's Heretic thy Heretic, and man's Reprobate, always thy Reprobate, Election to Eternal life would prove but a Fable, and all the world would be damned. We are so censorious of others, often, and that but in things disputable, possibly, in many things indifferent, as if Heaven and Hell did hang at our Girdles, as if those were in a damnable estate whom our passions condemn, and those only saved indeed, that have our (good) opinion or word. The yoke of Christ which he said was easy, may it justly be made heavier by the Governors of the Church, nay, by private partial Christians in after ages? The Apostles profess, They revealed to the Church the whole Counsel of God, keeping back nothing needful for our Salvation; what tyranny is it then to impose any new, certainly doubtful matters on the Faith of Christians, (especially as some Popelings daily do) under that Cananding form. He that believes not shall be damned. In the Apostles time, or a little after (as is judged) There were twelve Articles of the Creed, but now we have more Creeds than they had Articles; so many men so many minds, nay, so many opinions (which yet are far from the life of Christ) so many Faiths, and though our Lord Jesus saith, he that believes in him shall be saved, we now cannot be saved but by believing more, and as the world continues, so we increase in our Belief, and upon this giddy account poor ignorant, distracted sinners know not when they shall believe enough to salvation. But when our Redeemer shall appear, he will not prefer one Opinion and reject another, so much as prefer all the upright, and reject all the Hypocrites, he being not the Lord of Opinions but of Souls, not one sheep that hath his mark shall be left out of his Fold, nor one Child that bears his image shall either be kept or thrust out of his Family; now, they are Faith and Love, Singleness and sincerity of heart.  
Sixthly, Remember that the Ordinances of Christ are not his Grave, wherein he lies, but the Throne whereon he sits as King of his Church. That you shall never be above Ordinances until you are above tentations; and that they lose not their Authority, because sometimes we miss their Influence; and that they are appointed not only to bring men into, but also to bring men up in Christ. The Bible is not the Word of God, because it is imprinted in the hearts of men, but because it was written by the inspiration and finger of God. These are Breasts though sometimes we cannot suck, or milk out consolation from them; for otherwise, every time we have new affections, there should be a new Gospel, and in the end there should be as many distinct Bibles, as there are new Experiences in the world. It is true, they are the Conduit-Pipes, and we have no comfort from them unless Christ convey his blood through them: Yet shall they be nothing (in respect of God's Authority) because they (quoad hic & nunc) do nothing upon us? The Ordinances are dead creatures only to those that are dead in their Consciences, and are not alive in Christ. The Ordinances cannot work without the Spirit, and the Spirit (ordinarily) will not work without the Ordinances. Wherefore Christians prefer not the Letter before the Spirit, neither oppose the Spirit to the Letter (as the manner of some is) lest in the end you prove neither for the Letter nor the Spirit, but the Flesh. As ever you would be comforted by, take heed of scoffing at the Spirit. Quench not the Spirit in yourselves, grieve it not in others.  
Seventhly, Let us take heed of Lukewarmness; Let us not spend that time in examining the Lamps of others, while we neglect to get oil into our own Vessels. Christians, look about you! you live in an infectious Air, therefore take cordials; where ever he hath a poison, have you an Antidote; take down the antidote of Humility, against the poison of Pride; of Sincerity, against Hypocrisy; of Zeal, against Apostasy. It is easier to keep sin out of the conscience, than to cast it out when in. The Devil is a fiery Serpent, and if he can but get in his head, he will get in his whole body, and if he do not, yet the sting is in his head. How many virgin Professors have lost their spiritual chastity in an hour, that they have been procuring many years? and that dear peace of Conscience in a moment, that they have not embraced again till eternity? But alas! while we should give cordials to others, we faint ourselves; we should awaken others, and we sleep ourselves; we should uphold others, and we fall ourselves; we should help to revive others, and we are dead. Many that have time to reprove and advise others, have not hearts, many that have hearts, have not time, their own hearts are so out of frame and tune. Like dying men we take hold of one another, and we love to perish in company. But Christians,  
Arise, and prepare for the coming of your Master, for as it is certain, so it will be sudden. If it were the last hour in Paul's time, sure now it is the last minute of that last hour. Oh Lord! never was the Judge nigher to come▪ and never less preparation for his coming. Christians, have we not Closets to mourn in, or rather do not we want hearts to mourn with all? Hath Christ cast his Cloak of love over you▪ and said, live, and will you not pity those that yet lie as it were dead in their blood? if you have any Knowledge, advise; any Faith, pray; any Zeal, endeavour; any Wisdom, soberly wait; for the coming of the Lord draws nigh. How can Christ wipe tears from our eyes, if we never wept for his absence? or come to answer our prayers, if we never pray for his coming. Awake, awake, the night is far spent; arise, the Day star is risen in the world, we have slept too long already; Endeavour that when the Father comes, he may not find you, like Prodigals, out of his house; that when the Captain of your Salvation comes, he may not find you in the Trenches of the Devil, or of the World, a Lying, a Swearing, a beating your fellow Brethren, for even to these monstrous sins our natures are inclineable. Pray, Pray, That when the Judge comes, who is even at the door, that you may not have your Accounts to be cast up, when they are to be given up; Judge yourselves that you may not be judged. The noise and news of the Bridegroom's approach is at hand; Awake, arise, go ye out to meet him. If these following Discourses may any way advantage you in your spiritual Watch against the Devil, they are yours, read them in love, apply them to experience, let them not swim in your heads, but sink into your hearts; And in your prayers to the Throne of Grace, let him have a room, who subscribes himself in our Lord Jesus,  
A Friend to Zion, FRA. RAWORTH.   


LEt Angels now descend from thee  
O Lord! and with this Ladder flee  
Abroad, and in their glorious arms  
Guard and safeguard it from all harms,  
That jacob's Sleep and Dream may those awake  
Who without jacob's Dream, his Sleep yet take.    

jacob's LADDER OR The Protectorship of ZION.  GEN. 28.12 
And Jacob dreamt, and behold a Ladder set upon the earth, and the top of it reached to heaven, and behold the angels of God ascending, and descending on it, and behold the Lord stood above it.  
THere is a threefold sense of this Vision, literal, allegorical and providential.  
First literal The History of Jacob consists of three general parts,  
First, jacob's going to Padan Aran.  
Secondly, his stay there,  
Thirdly, his return from thence.  
In his going to Padan Aran, the motives which induced him to go thither are recorded; which were, to take a wife of his own kindred, and that he might withdraw himself from the fury of his enraged brother.  
Secondly, the accidents that fell out by the providence of God in his journey, and these were, the Vision of the ladder, his consecration of Bethel, and his vow, all contained in this chapter; my purpose is only to paraphrase and apply the Vision of jacob's Ladder. The Lord open this Vision to our eyes to see it, and open our eyes to see it.  
Four things might perplex Jacob in this journey, That he should leave his Country, that he should forsake his friends, that he might fall into poverty, lastly, solitariness and want of company; wherefore the Lord seasonably appears to Jacob in this Vision; though thou leavest thy country, yet be content, I will not leave thee, and as for thy friends, be not troubled, I am thy friend, can you mend yourself Jacob? and for shame fear not poverty, if the word of thy God may be taken, east and west shall be at thy command. Let Jacob say, certainly I shall never see God want, and wherefore should I be dismayed, seeing the Lord saith, I will never see Jacob want; and let not Jacob fear to be alone, for Angels shall travel with him, and that which is security enough, Jacob shall have in company not only the Angels of God, but the God of Angels. The Ladder is the journey of Jacob, the Angels ascending and descending, his royal attendants, going to & returning with him from Padan Aran; the Lord stands on the top of the Ladder as guiding and governing all. Jacob I am persuaded never had a sweeter nights lodging than at this time, when the stones were his pillow, and the Heavens his canopy, when Providence made his bed, and Angels rocked the cradle. How pleasant is it to consider! Angel's guard Jacob, God guards the Angels, and God guards Jacob with Angels; what ground then hath Jacob to fear either men or Devils to disturb him, when he hath a guard of God and of his Angels?  
Secondly an Allegorical sense; and so Christ is this Ladder (John I. ult.) by his Divine nature he reached to Heaven, by his humane to the earth, his incarnation being a commerce between Divinity and humanity; the steps of this Ladder are either the genealogy of Christ, or the successive works of his redemption. John the tenth, He that climbs up, or thinks to climb up, any other way to heaven than by this Ladder, is a thief; for John the 14. he is the only way for satisfaction, for justification, for sanctification, the only way from God to man, and from Man to God; every poor sinner hath liberty to ascend these stairs, 
Tolle scalas Aetii, & tu solus Coelum introibis.  and the righteous Pharisee shall never enter the star-chamber of heaven at a backdore.  
Every man by nature sees the necessity of some Ladder or other to climb up to salvation by; the Mahometan makes the Alcoran his Ladder; the Jew makes the Temple of the Lord his Ladder; the carnal Protestant makes his charity his Ladder, and the Papist hath his Ladder also; there is a Red Ladder by the blood of Christ, but they will have a White Ladder by mary obedience; this they account the easier way; me thinks these men mistake jacob's Ladder, yet something like it is, for they are in a dream as Jacob was; these are all rotten Ladders, and the climbers have rotten hearts,  
Thirdly, A providential sense, and thus I shall handle this Vision. The Ladder signifies the Divine Providence, and in this Ladder, we have many things observable.  
First, The variety of Providence in the many steps. The Providence of God hath indeed but one end, yet it hath divers ways to that one end; every living creature hath four faces and four wings, to signify the several appearances and swift execution of Providence. Eze. 1.6. It is a difficult thing to take the picture of Providence at this time in the world, it maketh and hath so many faces, let our eyes be never so exact in observing, and our hands ready in describing its ways. The locks of the Spouse in the Canticles are black and curled, black for their obscurity, and curled for their various intricacy. There are not so many several countenances of men, as there are dispensations of God, and it's as rare a thing to find dispensations, as men, of the same complexion.  
In heaven God will appear to the Saints in one glorious form, but now, as it was said of an Emperor, that every day he put on a new suit, so it is the Lords honour to apparel himself in changeable robes; the embroidery of Providence is made up of divers colours; Zion is not always in one condition, nor the soul always in one posture; sometimes Christ frowns, and sometimes he smiles, sometimes he casteth down, sometimes he lifteth up, sometimes the Church of God is in the wilderness, sometimes in Canaan, sometimes on the raging sea, sometimes in her harbour. The Lord keeps his people from infection by leading them into divers airs; black and bloody Providences set off the wisdom and faithfulness of our God the better. Standing waters corrupt and breed noisome creatures, but running waters are pure and preservative. Every new day brings with it a new tentation, and we shall never be experienced Soldiers till we are tried at all sorts of weapons. 
Credend a plura sunt de Deo quam scienda.  We must not look on the scattered lines of Providence, but tarry till God hath made a conclusion; never say Providence scribles, till you have seen the whole copy. Prince's letters we say, aught to be read thrice; Let us consider the ways of God, and we shall never censure them.  
Secondly, In this Ladder we have the seeming uncertainty of Providence; The Ladder is partly above the Clouds, and partly visible in the Air; as the Spirit, Joh. 3. blows where it listeth, so God in his works, worketh how he listeth. It is observable, that usually of old, when God appeared in the Tabernacle, a Cloud ushered in his presence. All the world is in the light to God, but God is in the dark to all the world. Sometimes the Lord walks so plainly in his works, that he that runs may read; that the dim-sighted'st Christian may say, this is the Lords walk, and this is the Lords work; at other times, he wraps himself in a cloud, 
Si vides, ubi fides  and overcasteth Zion with darkness, that the poor children of God cannot tell where to find their Father, that they can but guess at his footsteps, knowing not which way to march, for their Leader hath hid himself.  
Pompey the Great said, when the scales weighed down on Caesar's side, that there was a mist on the eyes of Providence; but indeed, the Sun shone clearly, and the mist was on his eye that he could not see it. I confess, in this age it is easier to know what particular things in Providence God will pull down, than what he will set up. We often imagine there is a disorder in God's works, when, if we mind it, the disorder is in our imagination; We know not how to believe, and we fancy the Lord to be at a stand, as not knowing what to do: But we must take heed of charging the Lord to be out of his way when only he is out of our sight.  
Thirdly, In this Ladder we have the seeming contradictions of Providence; The Angels ascend and descend the Ladder, One Providence seems to go one way, and another Providence seems to go another way. Sometime the Cloud in the wilderness seemed to carry Israel immediately to Canaan; now for Canaan might Moses and Aaron say; and on a sudden the Lord wheels about, and Israel turns faces toward the Red Sea, as if he intended they should never see Canaan more.  
How plainly hath the Lord led England for some years toward a Reformation? The Saints have encouragingly said one to another, Certainly we are within two or three years' journey of the New Jerusalem; Have at the scarlet Whore of Babylon; Now for the building of ruinated Zion; But the Lord hath seemed to cry, face about, and follow me yet longer in the wilderness, and some of the Saints conclude, we are never like to go forward, we shall return to our Leeks and Onions; The conversion of souls visibly goes backward and not forward. About twelve years ago hundreds came out of the Devil's Kingdom, into the Kingdom of the Gospel, but now many fly from the colours of the Gospel visibly, 
Miremur non rimemur Providentiae reconditam vi●.  and run into the Devil's quarters again. The Lord seems to seal up the hardness of men's hearts, and to say to the womb of Grace, Give forth no more, let no more sinners be changed from darkness to light in England.  
Well might Solomon, Prov. 30.19. compare the Church to a ship in the midst of the Sea; which as the Prophet speaks, Now even mounts up to the Heavens, and anon descends, as it were, to Hell. God sees our works in our wills, but we cannot many times spell out the Lords Will by his Works; who can trace the Lord in his travel, or find out the work or walk of the Almighty in the world? The Texts of Providence are as difficult as the Texts of the Scriptures; there are as high contests about Providence, as about Predestination, and it is as hard to reconcile the Works of God, as to reconcile his Word, though there is a real concordance and harmony in both.  
Be not over righteous, says the Preacher, Eccles. 7.16. Can a man be too righteous? rather, we think, he should have said, be not too profane; but as one Diamond cuts another, so one Scripture opens another, ver. 15. I have seen a just man, as just as Abel, perish in his righteousness, and to lose his life because he would keep his conscience; and on the contrary, I have seen a wicked man, as wicked as Cain, to prolong his life, and to have the world at command: but yet carp not at providence, let the Lord be down before you think to lift him up; enter not into the Chair to offer knowledge to God about his Works.  
There is no reason that the Lord should give man a reason of all his ways; he often wils a change, but never changeth his will. God may retreat in his Providences, as to us, and undo all he hath been doing in England these fifteen years, and make Zion put on her mourning apparel, and yet not be either unconstant or unfaithful; though I hope better things.  
For it is observable, that Providence in the main is never Excentrical, and in the main is never Retrograde, The Lord oft looks backward, but never goes backward. He led Israel forty years about in the wilderness, and yet never carried them back to Egypt. Abraham is promised a Son, and a numerous offspring; but as if Providence had forgot itself (to us) Abraham is commanded to offer up Isaac; and whereas he might have objected, Lord, thou art wont to call for Oxen to be sacrificed, and dost thou require me to sacrifice my son? Thy word saith, I must not kill, 
Certum est quia impossibile est.  and thy mouth saith, I must kill: and Lord, thou hast promised to multiply my seed, and now thou callest for my Isaac? How can the branches grow if the stock be cut down? and yet Abraham obeyed, winking, and putting his hand into the Lord's hand, following him, though Providence, as it were, crossed the Promise. We now have, as the Prophet speaks, a wheel in a wheel: So I trust, ere God hath done with England, we shall have, as the Rabbi speaks, a miracle in a miracle.  
Fourthly, In this Ladder, we have The independency of Providence. The Ladder, we see, is only reared and supported by God; it is not a crooked Ladder, but stands upright toward Heaven. It Leans not on the mountains of men, nor Palaces of Kings. Many quarrel and find fault with the Ladder of Providence, but this Ladder shall never fall down before man, or to man. The Prophet undertakes the challenge, Isa. 40.15. Who hath been the Counsellor of God, or hath taught the Almighty? The wise King of Arragon was so foolish, as to think he could have made the Creation better if he had been of God's Counsel; and some men think there are Erratae's in the volume of Providence, by their murmur, and would fain be a correcting the Lords Copy, and amending the Lines of his Government in the world; methinks falsehearted man is like flattering Absolom who would insinuate to the people neglects in his Father's Government; There is no man deputed of the King to do Justice, and that he was able to guide Israel in a better order.  
But John the 15. The Church is compared to a Vine, and God will have it lean on himself, and not to be supported by the poles and policy of men. It is observed that the weakest women have often the strongest children, and that the Lord hangs the heaviest weights on the smallest wyars. The stone in Daniel is cut out of the mountains without hands: The Gospel and Zion are neither framed nor forged by man, both are the handiworks of God; as there was no concurrence of man's power to the generation of Christ personal; so there is no concurrence of the wisdom of man, to the generation of Christ mystical. Cicero fell in with Caesar when Pompey was defeated; and it is no dishonour for man, routed in his way, to fall down to God. Man must lean on God, but God will never lean on man; man must go to God, God will never come to man. If the mountain will not come to mohammed, Mahumet will go to the Mountain, said that bold Impostor, when he could not work a miracle, which he promised to his followers. Oecolampadius had a good cause, as they said, but he wanted Soldiers to bear it up; but let Zion remember that her cause is not so good, but the strength of her Protector is as great to maintain it: 
Quod est causa causae, est causa causati.  There is nothing that God doth by the creature, but he can do without the creature; rather than Zion shall fall, the God of Zion will not stand on miracles.  
Fifthly, In this Ladder we have the extent of Providence. The Ladder is set upon the earth, and the top of it reached to Heaven, Providence extends,  
1 To all senseless and irrational creatures, both in their Preservation and Government. First, 
Virtus est maxima pertingere quam remotissimae.  In their Preservation. The Epicures confine God to the Palace of Heaven, as if it were below his Majesty to take notice of the lower world; The Stoics limit him to the middle Region: But the Lord deals not like a Carpenter or Artisan, who have done all their work when a house is built, and a Clock put together. There is as much need of a Divine wisdom to preserve, as there was of a Divine power to make the world. There is a necessity not only of a privative influx from God, that is, not only that he does not destroy his creatures, but of a positive influence to maintain the creatures in being, Job 6.9. If the Lord take away his hand, Job would fall; not only to the ground, but also to his first principles of nothing.  
Mithridates a General knew all the names of all the Soldiers in his Army; The Heavens are the Lords Hosts, and they in all their ranks and orbs are known and kept by the Lord of Hosts. Cincinnatus his honour was, at the same time to hold the Blow, and the Helm of State. The Lord made as well the least worm on earth, as the most glorious Angel in Heaven, 
Deus nec laborat in maximis, nec fastidit in minimis.  and it costeth the Lord as many words to make a worm, as to make an Angel, for all was done with a word. It is no disgrace for the Lord to walk up and down by his Providence, and overlook all his creatures; the baseness of any creature, no more defiles God, than a dunghill vapour infects the Sun beams. The lesser a clock is, as if it can lie under the wings of a Fly, the greater is the skill of the Clock-maker. The Smith was commended for beating iron into chains and nets that they could hardly see them, being thinner than the smallest thread, or the web of a Spider. God is great in the greatest creatures, and he is great in the smallest creatures.  
It is to be feared, that those that at present question Providence, 
Deus est in culice & in pulice. Saeculum est speculum.  upon the same accounts may ere long deny the Creation. A King is confined to his proper Ubi and Palace, and he orders things in his Dominions by Deputies and Viceroys; but the Lord can no more be absent from his creatures, than cease to be their Creator, nay than cease to be, Psal. 147.9. According to the old observation, God is present in Heaven by his Glory, in his Church by his Spirit, in Hell by his Justice, in earth by his Providence, though it be not full, for God is every where in his Essence.  
If any, from Gen. 2.3. object, That God rested from all his work; The answer is, He rested from his works of Creation, not of Providence, or from creating any new kind of creatures, for otherwise Providence is a continual creation, Joh. 5.17. My Father worketh hitherto, and I work. The Rabbis have a saying, There is not a plant on Earth, but it hath a star in Heaven; and the flowers you see below on earth, are begotten by the flowers of light, the Stars you see in heaven.  
God is in small things great, not small in any;  
His even praise can neither rise nor fall;  
He is in all things one, in each thing many;  
For he is infinite in one and all.  
The least Creature hath something of God in it, and the best Creature, something of nothing.  
Secondly, In their Government. In God, as the Apostle saith, we have our being, we are his Creatures; in him we live, by him all things are preserved; in him we move, all things are at his beck and command. Every Creature, as it hath a being from God, as its Maker, so it hath an order from God, as its Governor, and that order is warlike, 
Ut in aqua , sic Deum in operibus contemplamur.  whereby all Creatures are mustered, and trained, and serve under the colours of the Almighty. Look into Egypt, and you find a Band of Frog march into Pharaohs Bedchamber Look on Herod, and God sets his Vermin on him; and all the King's Guard cannot Master the Lice. God hath Hornets for the Hivites, and 23 Mice fo● the Philistims, I Sam. 6. Rats for th● Prelate, and a Fly for the Pope.  
When God hath service to do, he ca● never want an Army to do it; all th● Creatures stand ready pressed to receive th● word of Command; If he bids the● go, they go, if he bids them come, the● come. God fed the Prophet by Ravens I know not which most to admire, whether preservation without food? or for by such messengers, were greatest; those ravenous creatures which took food from others, brought it to Elisha. The Philosopher says, 
Deus sic singula curat quasi universa, sic universa quasi singula.  God is the first Agent, that is true, but not all: God leaves not the world to be governed by Fortune, after he made the World. God is the first Agent, as the first mover, which sets all the inferior Spheres in motion, and so continues them.  
It is the custom of the Jews, to let the Book of Hester fall on the ground before they read in it, because they say, there is no name of God in that book; But every Creature hath a letter of God's Name in it, and therefore not to be trampled on. All the World is God's work in Folio, the History of the Almighty: Here the Acts of our Father are to be seen and read of all; the Heavens declare his glory, they are the Regii Professores, the Divinity Readers of God to the World.  
The World's a School, where in a general Story  
God always reads dumb Lectures of his Glory.  
The World's a Book in Folio, printed all  
With God's great works in Letters Capital.  
Each Creature is a Page, & each Effect  
A fair character, void of all defect.  
But as young Truants, toying in the Schools,  
Instead of learning, learn to play the Fools;  
We gaze but on the Babies, & the cover,  
The gaudy flowers, and edges gilded over.  
Secondly, Providence extends toward all rational and intellectual Creatures, Men and Angels, good and bad, generally and specially; of which last I shall discourse, as it is exercised for the good of Zion.  
1 This Ladder of Providence is exercised on man for good. The answer of the tongue. (Prov. 16.1.) is from the Lord; we cannot speak a good word without the influence of God, much less, can we do a good work. I dare not say, that the Graces, as Faith, Hope, flow formally from God, yet certainly they flow efficiently from God; that is, though it be not God that believes, but man, yet man would not believe without God.  
It is the Tree that brings forth fruit, yet the Tree would not bring forth fruit were it not for the light of the Sun, and the dew of Heaven. It is certain, that man may repent when he will, but it is the Lord must give him that will to repent. A man must needs repent when he will; for repentance is seated in the Will of man, for man cannot repent without his Will; but not in the power of man. It is a truth, man cannot repent, because he will not repent, and also, 
Requiritur opera hominis, sed operatio Dei.  that man will not repent, because he cannot.  
The conversion of the Soul is supposed to be as considerable a work, if not a greater, than the Creation; for in the Creation God had no Adversary; The Light did not say, I will not be created, the Earth did not say, I will not be form; but in the new Creation, sinners labour to prevent the conception of Grace, take down antidotes against Salvation, and study how to defeat the Spirit of God, and make its works abortive. 
Deus amavit nos non existentes imo resistentes.  God when he comes, finds the house, not only empty of Grace, but filled with Lusts, and the strong man up in arms, not a rasa tabula, a milk white Paper, but he finds the Devil to have been scribbling, and the World to have been scribbling. Angel's may knock at the door of a sinner's heart, but God only can open it. The Body is not so much at the command of the Soul, as the Soul is at the command of God. Without me, Joh. 14. ye can do nothing. The Lord opened the heart of Lydia. 
Gratiam non à nobis praesumpsimus, sed à Deo sumpsimus.  Man's heart is God's Lock, and not man's wisdom, but the Spirit of the Lord is the Key that must unlock it.  
Not that Providence offers violence to natural principles, it works necessarily, but not coactively. It is a true Rule, those things which are contingent in respect of second causes, are necessary in respect of the First, by a necessity of immutability, not of compulsion. How many Lions in this age hath our God made to lie down with Lambs? How many Lions has he effectually turned into Lambs? It is God's Prerogative to make, and it is the royal flower of his Crown to mend the heart, under the praises of Nature lurk the enemies of Grace.  
Secondly, This Ladder of Providence reacheth as fr as wicked men, and Devils. And that four ways.  
1 In this Ladder, there is a preventing Providence. Pharaoh, Exod. 14. resolves on Israel's ruin, he will destroy them, I that he will; But whence was it that he did not destroy them? Ezek. 29.4. The Lord put an hook on his Nostrils, and a bridle on his Jaws. The Dark Lantern of Faux is famous, the Match was ready to give fire, to have blown up all, 
Uno acts tactis.  but God wet the Powder. The dark side of the Lantern was to man, the light side toward God.  
Afflictions are God's blood-letting, and by them▪ he not only cures, but prevents diseases, David had gone astray, if he had not stumbled. As distracted a Nation as England is, we had perished, if we had not (even) perished. It was a good man's contemplation on this Ladder, Lord thou hast pardoned those sins I have committed, and those sins which by thy Grace I have not committed. How many Souls had never gone into Heaven, if God had not carried them by the gates of Hell? How many sinners had been undone indeed, if they had not been undone in their own sense? Let Gods jacob's lie at the foot of the Ladder and admire, what hardness of heart hath God prevented! what an hard heart hath God softened! how miserable in sin had I been, if God had not had mercy on me? and how miserable, notwithstanding all my sense of his love and power over my corruptions, should I be, if yet God should not have mercy on me! God is not only to be admired for bringing good out of evil, but for preventing evil, and doing good.  
Great God no sooner born but we begin,  
Babel's accursed Foundation, by our sin;  
Our thoughts, our words, our deeds, are ever yielding  
The sad Materials of our sinful building;  
Should not thy Grace prevent it, it would even  
Rise, and rise up, until it reached to Heaven.  
Lord, ere our building shall begin to show,  
Confound our language, and our building too.  
And so in a public sense, when the overthrow of Religion is determined at man's Council-Table, it is not determined at God's Council-Table; men's designs are not so deep, but the Lords designs are deeper: And though Satan's enterprises are in the Dark to us, yet they are in the light to God. God often blows up and undermines the malice of men, for his Children, who sometimes neither feel nor hear the blow. O Lord, how often are we delivered from visible dangers, but, how oftener from invisible dangers? Remember for ever, that the Devil and Men may often levelly their Ordnance against Zion, but they shall never do Execution, till God say, Give fire.  

Deus justè patitur quod nos non justè agimus.  2 In this Ladder, there is a permitting Providence. The Devils are kept in chains, as Judas speaks, In chains, not only of Justice, but also of Providence, that they can neither torment the Body, or torment the Soul, without commission or permission from God. God did not allow, yet he suffered, the treachery of Judas, and the cruelty of Pilate toward Christ, Act. 2.23. The Apostle chargeth Christ's death on them, and yet brings in the foreknowledge and counsel of God; The Father delivered the Son, the Son delivered himself, out of love; Judas delivered Christ for money, the Jews crucified Christ out of malice; so that, in the same tradition, God is to be magnified, and man condemned; because, in the same thing which they did, the cause was not the same for which they did it. God permits weeds in his Garden, and tares in his Field, Why may some say, doth not God prevent the sprouting and growing of such blasphemies and errors as range up and down, and rage in England? How, says unbelief, can the Lord be tender of his Flowers, his Saints, and Truths, and yet be content to see such thorns and weeds to grow about them? Remember, That God is not bound to do all he can (and how could God be Almighty if he did all he could?) and that when the Wheat is ripe, as Luther speaks, the Husbandman will burn the Tares. If a man should find fault with the shadowing of a picture in a Table, it would be answered, Let not the Cobbler go beyond his Last, for the dimming sets off the bright, and the art of the Painter could not be perceived, without diversity of colours.  
A Father holds a Lion in chains, 
Rugiat Leo quantum vult, tantum non fugiat Ovis Christi.  the child trembles for fear lest the Lion should devour him; but the Father suffers the child to tremble, but will not suffer the Lion to devour: the Saints in England are afraid, for the Lion of Hell roars (indeed our sins have both lengthened his chain, and opened his month) but let them consider, the Lion is not so powerful, but their Father is as pitiful, and that God that suffers the Lion to roar, will not suffer the Lion to tear.  
Satan, though politic, cannot slip his collar, though powerful, cannot break his prison. The Devil hath men to be his prisoners, but the Devil himself is God's prisoner; Providence binds Satan over to the Peace, to his quiet behaviour; Christ hath the keys of Hell at his girdle, Hell is under his conquest, and therefore under his command, Rev. 20.2. an allusion to Conquerors, who having taken a Fort, the keys are presently surrendered to them.  

Diabolus contra sanctos tempestatem movet sedipse naufragium patitur.  This Ladder of Providence reaches as far as Hell, and extends to the utmost line of the Devil's Kingdom. Satan cannot enkindle one fire in Zion, if Providence did not suffer him to go up and down to gather sticks. The whole Creation, Men and Devils, though they are not all under the protection, yet they are within the Precincts of Providence; and let us not murmur at God's permissive Providence, but consider, God judgeth it more for his glory, to bring good out of evil, than not to suffer evil to be at all; and God would never suffer evil to be, if he could not bring good out of it. The Almighty doth not approve of all he permits; and therefore let none undertake to reprove him for what he permits, there being nothing that is permitted, which shall not in the end prove for Zions comfort, and his glory.  
For either thy command or thy permission  
Lay hands on all; they are the right and left;  
The first puts on with speed and expedition,  
The other curbs sins stealing-pace and thest;  
Nothing escapes them both; all must appear,  
And be disposed. and dressed, and tuned by thee,  
Who sweetly temperst all: If we could hear  
The skill and art, what music would it be?  

Plures sunt gratiae privativae quam positivae.  3 In this Ladder there is a restraining Providence. Thus far shall the Designs of men and Devils go, and no further; That's the authoritative Dialect of the Almighty. God will shake the World, Nahum 3. as a Figtree; men shall neither have leaves to cover their nakedness, nor fruit to satisfy their hunger; the Lord can make the Saints, in believing, not to care (as we say, a fig for the Towers or Powers of the World against Christ. The Egyptians like ravenous Wolves would fain have been worrying the Lambs of God when they came out of their bondage, but the Lord held them in, and they did neither rend their Fleeces, nor suck their blood. The Lord (according to the Proverb) here truly held the Wolf by the ears.  
The Saints, Zech. 2.8. are the apple of God's eye; now we know the eye is the tenderest part of the Body, and the apple is the tenderest part of the eye. It is remarkable, how the eye is secured by a trinity of Providences: by Tunicles, that sweat annoy it not; by the Eyelids, that the dust hurt it not; by the Eyebrows, that it may be kept from blows or strokes. There was care on care, Providence on Providence, Tunicle on Tunicle, for Zions good. Oh that the glory of the Lord were as tender to us, as our Salvation is both tender to, and tendered by the Lord!  
It is prettily observable, Gen. 11.4. In the building of Babel; Go to say the Babylonians, go to saith God; 
Divinum consilium dum devitatur impletur, humanum consilium dum reluctatur comprehenditur.  Let us build a Tower, say they, let us go down and see it, saith God; That we may get a name, say they, that we may scatter them, says God. Thus God words it with them, and confutes their folly from point to point. I believe there are such Babel's a building in the world, and I am persuaded the Lord will shortly come down and see them; The pride of man shall flow to such a Tide, and then it shall Ebb, Errors and Blasphemies shall even lay the neck of the Gospel on the block, but shall not cut it off.  
Let the Devils raise storms, and bluster with their winds round about the house of God, (Job 1.) Let the men of the World bow down their backs, and set to their shoulders, they shall never overthrow it; They shall neither prove themselves sampson's, nor the Saints Philistims. Zion, like a bottle may be dipped, but it shall never be drowned: God will never suffer such an Enemy to invade Zion, that either he could not keep out, or will not conquer. Satan may be the Executioner but God is the Judge, and the Executioner, cannot lay on a stroke more than the Judge appoints.  
Fierce Lions roaring for their Prey, and then  
Daniel thrown in, and Daniel yet remains  
Alive! there was a Lion in the Den  
Was daniel's friend, or Daniel had been slain.  
Among a thousand Lions I'd not fear,  
Had I but only daniel's Lion there.  
4 In this Ladder there is an ordering Providence. The Ladder of Providence extends from Heaven to Hell; Let men climb never so high, and dig never so low, Policy goes not so far, but Providence goes further. If the Lord suffers a poison, he knows how to bring a cordial out of it; The Devil can turn cordials into poisons, God can turn poisons into cordials; nay, make poisons cordials. He suffers his Children to burn their finger in the candle, to keep them from burning their whole body in the fire. He, like a Nurse, suffers his children to reel and fall, that they may cry for his arm to hold them up, and learn to walk by his strength, and under his Elbow.  
There is nothing so firm, 
Deus saepe facit opus non suum ut faciat opus suum.  but Providence sustains it; nothing so small, but he regards it; nothing so evil, but he can overcome it; nothing so vile, which serves not for his glory; nothing so wrongful, which executes not his Justice; nothing so enemy-like, which fights not for him; nothing so much against him, but hits the mark at which he aims. It was a g●od speech, if well understood, of a good man, once, That he was as much beholding to God for his Infirmities, as for his Graces. If Peter had not fallen, 
Lapsus Petri sit omnium Petra  he had fallen. The Saints sometimes fall, that when they rise they may stand the faster.  
David cut off Goliahs' head with Goliahs' sword. Our Lord Jesus hath often beat the Devil in his own Kingdom, and with his own weapons. Many have shot with the Devil in his own bow (as Eve Gen. 3. by disputing with him) but never any except Christ ever out shot the Devil in his own Bow; As appears in two famous Instances.  
The first of the first Adam, Gen. 3. The Devil was a fallen Angel, and he envied that Man should stand; Adam was the Representative of all mankind; If Adam had stood, we had stood; now also says the Devil, all the world falls before me, if I can but make Adam fall; he makes the onset, gives the bait, Adam swallows it, and is poisoned, the Devil laughs, as we say, in his sleeve, exults, as if all the world was his; Adam is arraigned by God, the Devil is a ready witness against him, but before the sentence was pronounced, the sin is pardoned; the Messiah puts in bail. The seed of the woman shall break the serpent's head, 
●rodest peccavisse, nocet peccare.  though the serpent bitten the woman's heel (but the serpent had but one head, and the woman had two heels:) I cannot tell which most to admire, the disease, or the remedy. Christ is the glory of the Church, the King of Saints. Sure I am, we had never heard of Free Grace, if man had not fallen.  
The second Instance is of the second Adem. 
Diabolus dum irruit ruit, dum quaerit hominem, incidit in salvatorem.  The Devil sets on the Captain of our Salvation; Oh thinks the Devil, if I can but destroy the Shepherd, the Sheep are mine; Judas betrays his Master, the Jews crucify their King, Christ is laid in the grave, Satan danceth and triumphs, as if he had got the victory; But Satan, stay the bells, Thou hast won the Field, but Christ hath won the Day: Christ ascends from the Grave, marcheth through the Devil's Kingdom, and receives a Crown from the Father, 
Christi fell, nostri mel.  as Victor over Men and Devils, who could neither prevent his Resurrection, nor Reign. Oh the wisdom of Providence! If Christ had not been b●und, we had not been freed; if he had not died, we had died for ever: This was Satan's Masterpiece, and yet it was his overthrow.  
Providence brings the wheel over all designs against Zion. Prov. ●0. 26. Satan was the first fool, though not the only fool in the world. Providence is usually exercised in contraries. 
Opposita juxta se posita magis clucescunt.  It is the Divine method to humble, that he may exalt; to kill, that he may make alive; to bring light out of darkness, and Hell out of Heaven. We wonder oft, why God suffers those to reign, who make Christ to suffer, and will not suffer Christ to reign; little considering, that the Lord oft makes the Earth to help the woman, and loves to strike straight strokes with crooked sticks. He makes wicked men, though they be as Chaff, yet to cover his Wheat; and though they be as Straw, to bear up his Ears. If Paul had not been such a Persecutor, Paul had not been such a Professor. joseph's Brothers aimed at his ruin, but God Gen. ult. aimed at his advancement. All things work together for Zions good, Rom. 8.28. Before Zion is built, here lies a piece of Timber, there lies the Brick, and there lies the Mortar, all things seem to be in a confusion; but tarry till the Lord hath done, and you will see no disorder but order, no confusion but beauty. All things you see, not only work, but work together (the word in the Greek is compounded) Look not only on God's way, but on his end; what God hath joined together, let no man separate. The child, could blame his Father, when he sees him tread the grapes, the Father, he thinks, will mash and mar all; but when he comes to years of discretion, he knows that the best way to keep the Grapes from withering, is to turn them into wine.  
Let man use what means he will against the Church. God hath still the security of the end. If his Wisdom prevent not disorders, his Power can order disorders. Men may bend their Bows, and shoot their Arrows, against God; but all in vain, for it is impossible that ever this glorious Archer should once shoot over or short, the Archer and the Mark being one and the same: Man too often puts darkness for light, but the Lord only can and will bring light out of darkness.  
Thirdly, This Ladder is conversant about all evils and actions, all evil actions personally and publicly.  
1 This Ladder of Providence reaches as far as sin. Providence, by which generally I understand the execution of God's Decrees in time; sometimes possibly the Decrees of God, and God decreeing, is conversant about sin four ways.  

Scivit non sanxit, praedixit non praescripsit.  1 Providence foresees sin. The Lord foresaw the treachery of Judas, and yet simply did not fore-ordain it, and yet the prevision of God is infallible. Did not Judas, may some say then, sin necessarily? I Answer, God foresaw he would sin, as he foresaw, but God foresaw that he would sin freely, therefore in that sense he sinned freely. Because we sin, therefore our sin is fore-known, not therefore we sin, because it is fore-known. God foretold the infidelity of the Jews to Christ, he foresaw their sins, not his own; The Jews committed a sin which God compelled them not to, who is displeased with sin, but only foretold that they would do it, because nothing is hid from his foreknowledge. Foreknowledge in God is as Memory in us; Memory presenteth us with things that are past; so Prescience presents to God things that are to come; Now as Memory is not the cause why things past were done, so God's Prescience is not the cause why future things shall be done; God foresee and fore-ordains those things that are good, but only foresees, but fore-ordains not those that are evil.  
2 Providence extends further, 
Non fit praeter quod fit contra Dei voluntatem.  In withdrawing the Influence of Grace, Psal. 105.25. Deut. 2.30. Rom. 14.22, 23. Deut. 29.4. God gave them not an heart to understand; now when Providence withdraws its aid, the creature falls necessarily and yet freely. The Sun is not the cause of darkness, for it does not positively infect the Air with darkness, but only removes its Beams: So when the Spirit of God, who blows where he listeth, and is arbitrary in its influence, withdraws its influence of light and life, the Soul is presently possessed with darkness, and sin; or as the staff falls to the ground, not because it is thrown down by the hand, but because it's forsaken by the hand. God is the Author of man's condemnation, for as a Judge he punisheth transgressions against his Law, 
Multi ne laberentur detenti, nulli ut laberentur impulsi.  but he is not the Author of man's corruption. The Nurse lends not her hand, the Child presently falls; now the cause of falling, is not the hand of the Nurse, but impotency and weakness in the Child. God throweth down none, but raiseth up many fallen; he healeth many, woundeth none. The principle of our falling (James 1.13.) is in ourselves, but the principle of our standing is in God.  
3 Providence extends further, In moving the natural Faculties of man. He preserves in man, what he hath given to man, both Nature, which is the principle of natural Actions, and the Will, which is the principle of voluntary Actions; 
Vulneramur in naturalibus, spoliamur spiritualibus.  by his power determining their motions, and freely inclining them to any indeterminate actions: Wherefore one and the same Action may be both good and bad, according to the difference of principles; good in the kind, as from God and common Nature, but evil in particular, as from the inbred Corruption of man, for the immediate cause of every sin is the Will of the sinner. In every sinful action there are two things, the act and the defect; God is the Author of the act, but not of the defect: As in the striking an untuned Harp, the fingering is from us, but the jarring is from the Instrument. In God we move; without the aid of Providence, Cain could not have stretched out his arm; but to turn so good a gift of God, to so ill a purpose, as to kill his Brother, that was the proper sin of Cain. God may remove impediments of sinning, he may propose objects in themselves indifferent, as threaten, preaching of the Law, Rom. 7.8. and how easily doth man fall when God goes from him, and Temptations come to him?  
4 Providence extends further about sin. God wills that sin be; God wills not the nature, yet he wills the being of evil: To affirm that God is the Author of sin, impairs the Justice and Goodness of God; for he can no more be the Author of sin, than one contrary is the Author of another, than light is of darkness, or good of evils; It is not the God of the world, but the God of this world, is the Author of sin; and to affirm that God only permits sin, seems to impair the Government and Providence of God; 
Deo sciente & sinente fit peccatum non utique nolens sinit sed volens.  for God doth not suffer sin to be without his will (Permissio est quoddam genus voluntatis.) Judas hath a Will to betray his Master, I will not, says God, stop his design, but I will draw a preservative for man's salvation out of that poison. The world shall know, that out of the unnaturalest Treason that ever the Sun beheld, I can work the most glorious effect. God found the will of Judas earnestly running to sin, he run of himself, God stayed not behind, but ran with him, but to another end; Judas and God run, as it were, in the same Race, Judas to satisfy his Lust, God to declare his Glory.  
If God did not willingly suffer sin to be, of necessity sin could not be; The Lord fulfils his own good purposes, by the wicked purposes of others; man practiseth sin, and God punisheth sin with sin, so as God is neither to be blamed, or man excused; 
Deus non vult malum, vult hoc ipsum fieri malum  God hardened Pharaohs heart, but says the Text, Pharaoh first hardened his own heart; When man hardens his own heart morally, 'tis just with God to harden it judicially. Let Pharaoh alone, says God, let him take his pleasure and pastime, and when he hath hardened his heart by Malice, I will harden it in Justice, I will set a seal to his ruin.  
They shall be given over to believe l●es, 2 Thes. 2.11. A dreadful woe against sinners in these days of Gospel light; as if the Lord should have said, Sinners, I have proffered you my Love, I have proffered you my Son's blood, I have proffered you the Truths of Salvation, I have said, this is my way, 
De iis qui faciunt quae non vul● Deus, facit ipse quae vult.  and it is your wisdom to walk in it; now because you have refused to bear my yoke, and to entertain the Gospel, there shall come false Prophet's, and say, Heaven is but a fable, and Hel-fire was but a politic invention to keep men in awe, and you shall believe them; There shall come some like Angels of light, though they are Devils incarnate, and they shall with a seeming Mortification, cry down real Mortification; and with a plausible conversation preach down preaching, and tell you, that a strict life, and repentance, are out of date, and required only to scare men from their freedom, and you shall believe all this, Jer. 4 10. Rom. 11.8. God now sends us as the Jews of old, a spirit of slumber. And,  
Because we will not be given up to Tru●h, God gives us over to Error. It is one thing to have Error, and it is another thing to be given over to Error, which is not only to have and hold, but to be had and held of Error. He that will be un●ust, let him be unjust still. As the Judge at Athens gave condemned Malefactors poisonous Hemlock to drink, for punishment of their misdeeds; so God as a just Judge punisheth our former barrenness and impenitency under the means of Grace, with giving of hundreds over to the noisome Opinions, and monstrous Blasphemies of this age. It is well for God's jacob's that the God of Jacob stands at the top of the Ladder, 
Tolle maliciam fratrum Josephi simul p●ri●et dispensationem Dei.  or else the Gospel would no longer stand but fall. God knows how to bring Glory out of all this Disgrace; What more heinous act than the treachery of Judas? and yet take away the treachery of Judas, and you take away the Cross of Christ; take away the Cross of Christ, and you take away our Salvation.  
Secondly, The Ladder of Providence. God is visible in all Afflictions, Personal and public.  
First, In Personal Afflictions, and that  
1 In Death, Job 14.5. Thou hast appointed his bounds that he cannot pass. That hand that stirs up our feathers, casteth us down on our Bed. The Laws of Nature say to Death, Death, go to the wrinkled face, to the dry bones, to the dry Breasts, meddle not with this young Man, touch not this beautiful woman; But Death is in Commission from Providence, and must observe its commands. It is appointed for all men once to die, that is, once: Gods Decrees for the mortality of man are not made at random, but in particular, and they are irreversible. Zenacherib shall not be slain in the field, nor by the Angel of the Lord which smote a great part of his Army, but at home in his own City, and in the Temple of his Idol, and by the hands of his Sons that sprang from his loins; Sisera shall not die in an Army, nor by the hands of a man, a Bow shall not be bend, nor a Sword drawn against him, the Lord hath reserved him to a tent, 
Tulisti Domine patrem quem ipse dederas non con●ristor quod recipisti ago gratias quod dedisti  to a ten-penny-nail, to be driven into his head by the hands of a feeble woman. The Tyrants of the world have their names already in the immortal Bill of mortality, and their days are determined by the fatal line of Providence. So long shall Pharaoh oppress the Israelites, and no longer; So high shall Nimrod build his Babel, and no higher; So far shall Nero and his moral Successors prosper in their persecutions, and no further.  
Death knocks as often at the door of the young man, as of the old; there are as many young skulls (as it is observed) in Golgotha, as old. The  of mortality mows down the Lilies of the Crowns, as well as the grass of the field; our last day stands, the rest run estate sua cuique dies. The bullets fly in the wars at the direction, not of Chance, but of Providence; Providence says to the Cannon, strike such an Officer, such a Soldier, wound him only, kill him outright.  
Some men, I confess, are accessary to their ruin, and as we say, die before their time, that is, their time indeed, which according to the visible face of Nature they might have lived, but not before God's time. God hath the four keys, of the Clouds, the Womb, the Heart, and of Death hanging only at his own girdle. Man's spirit is the candle of the Lord, Pro. 21.27. He puts out some candles as soon as they are lighted, others when they are half wasted, and he suffers others to consume, by old age, to a snuff. Providence hath turned up a Glass for every man, and man can neither stay the sands of his Glass a minute from running, nor turn it up when it is once out. When Gods servants have done their work, Providence lets them go to bed. Oh how sweet it is to behold Christ in every Cross, and God on every Ladder!  
2 Providence is visible in Afflictions. Saints are appointed to afflictions, as a mark is appointed to be shot at by the Arrow, on purpose, 1 Thes. 1.3. God shoots not at random, but at a mark, he does not draw his Bow at a venture, as he who slew Ahab, 1 King. 22.34. or shoot at the whole host of mankind, let the arrow light where it will; but he singles out the particular person, and sends every Arrow on a special Errand. The wicked man's sight is bounded by second causes, and he cannot see beyond the Horizon of the creatures. We, Jonah the fourth, quarrel with the worm that smites the gored, but see not how God sends the worm: Such a man owed me a spite, and now he is even with me; as if God were a cipher; and either were nothing, or did nothing. Job saw God on this Ladder, Job 1. who says not, the Lord hath given, and the Chaldeans have taken away; the Lord hath enriched me, and the Devil hath rob me; but as if he never heard mention made, either of the Devil, or the Chaldeans, The Lord gave, and the Lord hath taken away; He is not angry with Chance and Fortune, and falls not out with Stars and Constellations. David saw God on this Ladder, Psal. 44.12, 13, 14. like a good child, he father's the rod on God his Father; Thou hast cast off, Thou hast cast down; when God's rod was on his back, he puts his hand on his mouth, and his mouth in the dust. Luther saw God on this Ladder, when he observed, though the Christs-cross be no letter, yet he learned more by it than all the Letters of the Alphabet; and that God never sent him on any special Errand or business, but he first sent his mind by some special affliction. And Alfred, saw God on this Ladder, who always prayed that God would bestow some trial on him, to keep down his love to the World, and draw up his love to Heaven. Lorinus reports of Grasshoppers formerly in England, which depopulated England, that on one wing they had written Ira, in black letters, upon the other Dei, in golden: The Saints are afflicted, that is anger, but by their God, that is golden.  
Hear the rod, saith God, and who hath appointed it; Is that proper language? butts its one thing to feel the rod, and another thing to hear it. God preaches to man a Lesson, not only by his Word, but by his Rod; and as the Word must be felt before it can be heard, so the Rod must be heard before it can be felt to purpose. Repent, prov●de for Eternity, now do it, or it may be you may never, is the dialect of the rod, as well as the word. God appoints this man a cup of consolation, and that man a cup of sorrow, and he appoints how many drops shall be in their cups, and all the world cannot put in a drop beyond the Lords measure; Afflictions are a rod, 
Schela crucis Schola lucis, quae nocent docent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but they have honey at the end of them: How sweet is it while the rod softens the heart, and the honey opens the eyes? Afflictions are called darkness in Scripture, but they have enlightened the eyes of many, who else might have walked in everlasting darkness.  
How many may read legibly their sins in their punishments, and need inquire for the cause of no other physician. God lays some sick in their own beds of wantonness, and so hangs them at their own doors. Lord says one Christian, lying like Jacob at the foot of the Ladder, I am thy vine, and let me rather bleed than whither; I am thy Appletree, let me rather be lopped to grow, than cut up to burn: Lord, says another, frown on me, rather than not to look on me; let the Lord take me into his hands and correct me, rather than that I should have nothing to do with God, or he should have nothing to do with me. How many souls have occasion to say, If the Lord had not ploughed me with Afflictions, and dunged me with Reproaches, what barren ground had I been? how had I wandered, if the Lord had not sent his dogs to fetch me to his Fold? I had certainly been cast away, if I had not been cast down. How had I surfeited on Pleasures and Friends, if the Lord had not called me from the Banquet? Adversity hath whipped many a Soul to Heaven, which otherwise, Prosperity had coached to Hell. How glorious is it to see God in Riches, in Friends, in Honour, in Persecutions, in Crosses, in Sicknesses, God casteth down, and my God lifteth up? The Lord often writes angry Epistles to his children; yet observe, still at the bottom of the Letter, he subscribes, Your loving Father. Hypocrates called the Pestilence the divine disease, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we call the spots thereof Gods mark; the Falling-sickness of old was called morbus sacer, because it was the immediate hand of God. O Lord, may every Soul say, 
It matters not what my condition be,  
So it but lead, or whip me home to thee   
Secondly, Providence is visible in public Afflictions and Affairs of the world.  
1 In the public troubles and distractions of Nations. I create light, and I form darkness, Isa. 45.7. Sin is man's creature, and Afflictions are Gods creatures; every Affliction bears the image of its Maker, and God is not ashamed of his own handiwork. Sinful man is the meritorious, but Providence is the efficient cause of Evils; Man is the cause of moral evils, God of penal evils in the City, Amos 3 6.  
Afflictions are God's Thunder, and Lightning. Famine and Pestilence are the King's evils, only caused and cured by God; the Lords dreadful Ambassadors to a Nation, they have their message to deliver, and they will have audience; Let God but fire our fields, and blast our Corn, as Absolom did by Joab, we come presently. Wars, and Judgements, are God's Troops, he is their Generalissimo, they move according to his Orders, he sounds his Trumpet, and beats his Drum, and all the Plagues, and Punishments of Providence are in Arms; when God saith charge, they charge; when retreat, they retreat. O Sword of the Lord, how long before you are quiet? here was a cry to the Sword, but the Sword of the Lord answered, you must speak to the General himself, I am at his command, Jer. 47.6. Not many years since we cried out, Oh the Sufferings, and Alarms, and Field-fights, when will you cease in England? but they never ceased till God bid them cease.  
It is the honour of a King to discharge the first piece of Ordnance against the Enemy; The Lord, I am sure, had the honour of beating the first Alarm, and sounding the first Retreat in England. Man may speak of Peace in, but God only can speak Peace to a Nation. In Revel. 6.10. they cry, How long Lord? they knew God had the time in his hand, and he only could tell how long. They cried not to the Tyrants, how long will ye persecute? how long will ye oppress the Saints? But to the Lord, How long before thou come to revenge? Oh say many, if it had not been for such and such men, we had never had wars; and if it had not been for their ends and designs, we had had an end of our Troubles ere now; as if Providence were but a slander by, or a looker on, while men played their Games, or acted their parts.  
But Jacob sees that Assur is the rod of God's anger, and that when his children are purified, the rod shall be thrown into the fire and burned; Sees, that when God hath scoured his Plate, he will throw the wisp on the dunghill, that when he hath built his house, the scaffold shall be pulled down. England would be as full of Judgements as it is of Sin, if men were the Makers and Masters of Judgements. Men alone, though never so wise or powerful, cannot make either staves of comfort, or rods of afflictions. God saith in Scripture, he will give peace. If all the Angels in Heaven should have said so, we should soon have replied, as Corah and his company to Moses and Aaron, Numb. 16. Ye take too much on you. It is observed, that God in Scripture is called a man of War, and yet nothing so much discovers him to be a God as war.  
2 This Ladder of Providence reacheth the public Honours and Governments of the World. God, 1 Sam. 2.8.9, raiseth the poor from the dust, and lifts up the Beggar from the dunghill, though too often they forget the ground from whence they came, and the hand that lifted them up. Promotion, Psal. 75.6. comes neither from the East, nor West, nor South; That is, from the Power and Policy of men. Euthymius thinks, there is an allusion to the Soothsayers, who promised good success according to the Stars of Nativity; as if a man be born under Jupiter, he should be honourable, if under Mercury, he should be witty; no, saith God, Promotion comes neither from this or that Star, from this or that quarter of the Heavens, but from the Lord.  
It was accounted by a great man (mentioned in our Chronicles) a greater honour to make Kings, than to be a King himself. The Lord is a King, and Kingdoms are his donatives, and he Crowns and Uncrowns at his pleasure. Nabuchadnezzar was cast down on purpose, that he might see that God set him up, Dan. 4.17. Kingdoms are not bound to Princes in chains of Adamant, as one said his was. King's are faster bound to their Kingdoms, than their Kingdoms are bound to them; All Kingdoms on earth are Regna transcuntia, moveables, going and coming, at God's order, from one man to another: The Earth is the Lords, and all the Kingdoms of the Earth are but Copy-holds belonging to his Kingdom, as the Capital Manor, and Hold from him. The Heathen well fancied a golden chain, to reach from the divine Chair in Heaven, to all the Crowns in the world. Here we must shun two main Rocks against which the judgements of men are apt to split.  
1 What if some have exchanged a Prison for a Throne, and Fetters of iron for chains of gold? What if it hath been observed in the Journal of Providence, Eccles. 10.7. That Servants have been seen on horses, and Princes walking as servants on the earth? Subjects to prove Kings, 
Tota ratio facti saepe pendet à ratione facientis.  and Kings to prove scarce Subjects? Take heed of Atheism, say not these things are fortuitous, or unjust in God; these are the chances (q. d.) and changes of Providence, whose ways are sometimes secret, but never unrighteous. All Nations were made of one blood, all blood is of one colour, and if men take their descent from Adam, they all stand on even ground.  
When meanness is exalted, do not bate  
The place its honour, for the persons sake.  
The Shrine is that which thou dost venerate,  
And not the beast that bears it on his back.  
I care not though the Cloth of State should be,  
Not of rich Arras, but of mean Tapestry.  
2 What if some rise on this Ladder of Providence (as many have done) and leave a good conscience at the bottom? The Devil is visible in the best Governor, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui conatur excipere, conatur decipere.  and something of God invisible in the worst Governor on earth. All the ways and kinds of Government are from God, though the means and manner of getting those Governments are not always from God. Magistracy is a civil Ordinance of God, and so in itself good; now the well or ill management of that Power is consequent to, and not constitutive of the Power, so that though Magistrates are bound to do well, they may possibly do ill through their own corruption, yet the Power is as much of God when they do ill, as when they do well, for though oft they want a Will to do good, yet they have no Commission nor Power from God to do evil. Good Magistrates, are the garment in which God apparrels himself; and he that shoots at the , cannot say he means not the man.  
The objection of the Devil's Power, is inconsiderable, because his power is not civil but moral, and in itself evil, and we are commanded to submit to the Civil Magistrate, though evil; but never to the Devil, nor to pray for his Government, that under it we may lead a quiet and godly life, 1 Pet. 2.13. 1 Tim. 2.2. Ephes. 6, 12. Every Power, Rom. 13.1. is of God (speaking of worldly Powers, for there was not then a Christian Magistracy in the world) point blank. The power of Nero was from God, 
Secundum merita subditorum Deus disponit corda praepositorum.  as well as that of Constantine. The Apostle argues from the Author of that Authority. It is certain, all Higher Powers are from the Highest Power. Let Subjects remember, that Magistrates are Gods with Men; and let Magistrates remember, they are but Men with God; I said, ye are Gods, there is their Coronation; But, ye shall die like men, there is there Funeral. The Name and Title of God is never in Scripture (as I know) attributed to any one single or individual person, but with a certain limitation, as God said to Moses, I have made thee a god; thou art a made god, in my place, thou art a god to Pharaoh.  
What if Governors (as there have been such) should as the Proverb is, more mind the beautifying their own houses, than the building of Italy? If when they put on a public Gown, they should not put off a private person? that they should obtain their Crowns as Alexander the sixth did, by giving his soul to the Devil, and afterwards may prove Nebuchadnezars, the Lamentation of their Generations, as the word signifies? That when their single words should be as good as Oaths, that they should play with Oaths as children do with Rattles? What if when they enter into Office, they should put Conscience out of Office? That they should buy places of Judicature, and sell Justice, and that not at a cheap rate, because they bought dear? What if they should be men not compounded of flesh and blood as other men are, but as it is said of Richard the Third, made up all of blood? If they lastly, should not write their Laws in Milk, with Edward the sixth, but as Draco, in Blood? Yet every Prince is the Minister of Providence, and if men were wise, for their good; if a good Prince, for their temporal good, if a bad Prince, 
Si bonus nutrit●r tuus, sin malus tentator tuus.  for their eternal good, by their temporal evil.  
If it be questioned, whether Inferiors ought to honour Superiors that are evil; I answer yes, for the wickedness of man cannot make void God's Ordinance, no more than man's unbeleef can frustrate God's promise: We must honour Magistrates that are evil, but not in evil. Hos. 8.4. They have set up Kings, but not by me, but I knew not of it; 
Honorandus genitor sed praeponendus Creator  as if the Lord had said, they never asked my advice, they would not be Headless, but in this they were heedless; for though in some sense, they ran on God's Errand, yet they, as we say, went on their own heads; for Hos. 13.11. God gave them a King, though in his anger: The Gods on Earth must be obeyed, but in nothing that crosses obedience to the God of Heaven and Earth.  
And this distinction must be added, that what honour is done to wicked Magistrates, is to be done to God himself, not to Man, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the person, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the vizard that God hath put on him; as the Heathen Emblem was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Ass laden with the Image of the goddess Isis, and the people falling down, and worshipping, but with this inscription, Not to the Ass, but to the Goddess.  
All Civil Power is of God, is a Truth in these apostate, as well as it was a Truth in the primitive times; and though it be another hour of the day, than was when the Apostles lived, yet the same Sun shines still. If that Maxim be canceled, as if there were some Civil Powers in being that are not of God, let the Hand be produced that canceled it, and the Annus Domini, the year of the Lord when it was done. All Government is from God originally, yet by designation, it is laid on the shoulders of the Messiah, Matth. 28. and though the Providence of God hath already, and will yet righteously justle many Rulers out of their Authorities, yet it is the only Prerogative of our Lord Jesus to put down all Authority and Rule, 1 Cor. 15.  
It lies not in the power of the children of God to repeal the Constitutions of their Father. Governments were only founded by God in essence, and shall only be dissolved by God in person, by God-man. Ejusdem est instituere & destituere, ligare & solvere.  
Yet let Powers remember, that God is not bound to maintain them in their Kingdoms, if their design be to cast Christ out of his Kingdom, and that God will in due time make the Sceptres of all such Persecutors and Oppressors, to shake in their hands, and their Crowns to tumble off their heads, and justly bring them to the dunghill, that unjustly keep Christ from his Throne. Those that will not entertain Christ as their King, shall, whether they will or no, submit to him as their Conqueror,  
Thirdly, This Ladder of Providence extends to, & is visible, in the ruins & periods of Kingdoms and Commonwealths, Dan. 2. Dan. 4.32. Some think Kingdoms arise to a certain greatness, by the uncertain course of the world, and then decline and decay, being not able longer to maintain their glory. But as we say of Marriages, so I may say of Kingdoms, they are made in Heaven before they are made on Earth, and dissolved in Heaven, before they are dissolved on Earth. The unchangeable God in Heaven hath an hand in all the changes on Earth.  
The Epicure ascribes the periods of Kingdoms to Fortune; the Stoic, to destiny; the Platonist and Pythagorist, to number; Aristotle, to Asymmetry, and disproportion of members; Copernicus, to the motion of the Centre of the Eccentric Circle; Cardanus, and most of the Astrologers, to Stars and Planets: But these wise men of the world never yet observed with Jacob, God on the top of the Ladder; who maketh Kingdoms Ludibria Fortunae, mocking-stocks of Fortune, who tosseth Kingdoms like a Tennis Ball, and hurleth whole Countries into ruin.  
When a General of an Army after much success grew proud, and boastingly said, In this, Fortune had no hand, he never prospered after; What man in the world can say, and in this Honour, in this Preferment, Providence had no hand? men may gather sticks, but it is Providence sets on fire; Providence is the first Founder and Dissolver of Kingdoms. Man deserves and God inflicts ruin.  
The Sixth remarkable in this Ladder is, The unchangeableness of Providence. You may see in this Vision of Jacob, the Ladder to stand firm, neither moved, nor removed. The Laws of the Medes and Persians, Dan. 6.8. are unchangeable, right or wrong they stand; I will not say so of the Divine Decrees, yet they are unchangeable, and like himself. God's eternal purposes are unalterable; He sets not his love on sinners to day, and takes it off to morrow; Divine love is neither fickle, nor fantastical. The threaten of the revealed Word are unchangeable; hath God said, that no unbeliever shall be saved? that is irrevocable, and be it to the peril of that man that dies in unbeleef. So in Providence. The Sun runs round and round the Dyal, the pin notwithstanding, stands ; Many are the imaginations of our hearts, but (says the wise man) the Counsel of the Lord shall stand, that is certain, whatever fall. Proud man, in this age, shall neither put God out of his way, nor off from his end. Man must bow to God, the Ladder will not bow to man.  
In the Primitive times, the persecuting Emperors would have hewn down the Lords Ladder; In the Marian days, I mean in Queen Mary's days, they would have burned down the Lords Ladder; In Eighty eight, they would have blown up the Lord's Ladder; and Politicians in the world, would in their Policies, with their shoulders throw down the Lord's Ladder; But though the wind and storms blow too and fro, and round about, yet the Ladder stands where it did, and Christ is in the Roadway to his Kingdom.  
Shall the Rock (Job 18.4.) be removed out of his place, for thee Job? says Bildad; for shame give over, God's Projects are rocky, and men in opposing God, do but blow a feather against a Rock. Shall God alter the method of Providence for man? Shall the Lord write a new model of governing the world, to humour man? Shall it be said of an Heathen, that it was as possible to turn the Sun out of his Ecliptic line, as to put him out of the course of righteousness; and shall Providence comply with unconstant man? A man may easily break his brains in studying the Providences of God, and that man will certainly break his head, that will knock heads with God. In Providence there are shallows wherein the Lamb may wade, and Seas wherein Elephants may swim; and it is a thousand times easier to lose our way, than to find God's way, to drown ourselves, than to sound the depth of Providence. It is impossible to sail against the wind, and dangerous to swim against the stream of Scriptures, and Providence, as in external things, it breaks over, and bears down all before it.  
The stile of man is, I will if God will: but as the Name of God is, I Am that I Am; So the stile of God is, I will do what I will. Let proud man wrestle and wrangle never so long with God, in saying this way or that way God shall go in, the Lord at length will both have his Will and the Wall of man.  
The Seventh remarkable in this Ladder is, 
Deus quiescens agit & agens quiescit.  The Activity and negotiation of Providence: The Angels stand not still on the Ladder, but are always in motion, ascending or descending. Many may say, I have lost this day; Man may lose his day of Grace, but God can never lose his day of Glory. Providence is as seldom without success, as without action. The Governors of Israel, (Psa. 121.3.) may sleep, but the Governor of the Governors of Israel can never sleep.  
Providence, as the Apostle saith, oft winks at the sins of men, but it never yet slumbered, much less slept an hour since the Creation of the world. If God should give over his watch over Israel, but for a moment, in that moment, Israel would give up her hope.  
Let the Saints remember, Zech. 4. The eyes of the Lord run through the world. The Egyptians in their Hieroglyphics, portrayed an Eye on a Sceptre, to signify the vigilancy and regency of Providence. A wise man, saith the wisest of men, Eccles. 2.14. hath his eyes in his head; but God is all eye, and th' t not only for vision, but for motion. God at this day hath an eye on France, and an eye in England. There are, Zech. 3.9. Seven eyes in one stone; And in the Revelation, there are seven Spirits before the Throne. By the Stone we are to understand Christ mystical; The seven Eyes, and seven Spirits, are of one importance, and signify the several Influences, the Wisdom, Power, Patience, etc. of Providence. Providence hath the hands of Briareus, and the eyes of Argus. It is supposed by some, that the seven Spirits bear allusion to the seven Chamberlains, or royal Officers (Ester 1.) of the King of Persia. God hath his Secretaries of State, his chief Council as well as others.  
Some Heathens phancied Providence, as the Great King of Persia, keeping himself in his Palace in Heaven, from the view of his Subjects, or as sitting aloft in a stately Tower, only beholding the passages of the world below; But Providence is not idle, but active, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath reference (as Calvin observes) not only to the eye of God, 
Multicum Epicuro verbis relinquunt Deos retollunt. Cice. de nat. Deorum, l. 1.  but also to the hand of God; Providence, doth not only observe, but order the world. There are no cyphers in God's Arithmetic, no rests in his Music, no pauses, nor stops in Providence. Away with the blasphemy of those that say, Let God rule in Heaven, and man rule on Earth.  
David, Psal. 23. sweetly describes the active, and pearly influence of this Ladder of Providence, Thou Lord art my Shepherd, thou preparest me a table, thou annointest my head, how humbly doth David, Thou God Thou, Thou, Thou. Many men go out of God's vineyard, but Providence is never idle in the Lord's vineyard; God is always either a pruning or a ripening his Vine, always either a clothing or correcting his children; Always a providing for them as a Sun, or a protecting them as a Shield. It is reputed a shame for a man to see by another's eyes, but it is our wisdom in this dark age, to see by the Lords eyes, Whose eyes run through the world.  
Providence never stands still, or goes backward; it wearies man, but is never itself weary. The Sun posteth thousands of miles in a day, and yet tires not: Spiritual beings, much more the being of Spirits, are uncapable of tiring or delassation. In the description of a circle in paper, though the circle be brought within one inch of finishing, yet, if the compass be removed, a man can never make a perfect circle, but must begin all again to find out the same centre. If the Lord should cease a moment from his works of Providence, Zion would run to ruin, and God would be put to the labour of working a new.  
The Eighth remarkable in this Ladder is, The gradation of Providence: Here is a climax of Providences, one step above another in the Ladder.  
As first, In a spiritual sense; As in the natural birth there be many preparations, but the birth is in a moment; so in Grace, there are many dispositions to Grace, as sense of sin, mourning, and desires, which yet I dare not call formally Grace, though the former always, and the last mostly go before Grace, and by some to their ruin, are taken or mistaken for Grace: but Regeneration itself, is in a moment, Psal. 84.7. The Saints go from strength to strength; from one virtue to another: There is an allusion to the Israelites journeying yearly to the Temple, they went from City to City before they came to Jerusalem; or to Schools of learning, where there is going from one form to another, from one Science to another. The martyr it seems numbered his steps, one stile more, and I am at my Father's house, that is, at the top of jacob's Ladder. The Lord formerly in the wilderness carried, and now carries Zion from one Mile-post to another, from one Stage to another. Ebenezra, 
Legimus de Angelorum ascensu & descensu sed non de alis, ascensusigitur hic nobis injungitur non volatus.  hitherto hath the Lord helped us; So Ebenezra, hitherto have we climbed by the Lords help. Angels fetch long strides on the Ladder, but Saints cannot fly but creep up to Heaven, Rom. 5.3.  
So in a more public sense, Rome was not built in a day, neither will Rome be pulled down in a day; indeed in Rev. 18.17. it is said, in one hour so great riches are come to nought; but that is as the Husbandman chalks a line about a sere Tree which he intends to have for firing, he fetches many a blow, and yet the Tree stands still, but at last one sound blow fell the Tree; Providence hath fetched many a blow at the Scarlet Whore, but her climacterical day is at hand, her critical day is at hand and then she shall fall, fully, finally, fatally. Providence hitherto hath mostly been but a lopping the branches, but now the Axe is laid to the very root of Antichrist.  
If any wonder why the ruin of Antichrist in the Letter goes on no faster. I Answer, The Devil and Pope must in some sense fall together, for they have supported one another's Cause; now and then Providence fetcheth a blow at the Pope, and seems as if he gave over the work, because in the respite he is striking at the Devil; So the downfall of the Spirit and Body of Antichrist keep pace together, and therefore the work seems to be so long a doing. There are various steps in one Ladder, and we must neither appoint the Lord which way to walk, nor what steps to fetch; be not discouraged, God works gradually, and also he works certainly. What course soever Providence steers, he will not miss a point of his Divine Compass; but at length, notwithstanding all winds and waves of men and Devils, the Church shall arrive at her harbour.  
The Ninth remarkable in jacob's Ladder is, The security of Providence, and that both mediately and immediately.  
1 Immediately. God sits on the top of the Ladder, not Angels nor men. One Translation renders it, 
Deus stat ut vindex sedet ut ●judex.  God leans on the Ladder, but the Ladder rather leans on God, than God on the Ladder. The Chalde, The glory of the Lord stands on the Ladder. Oh say some if we had but such Judges as Samson, as Gideon were! these words are bad, though proceeding from good men, if proceeding from distrust, and are all one, as if they should desire, not that God, but man stood on the top of the Ladder; Remember, God is better than a thousand gideon's, than a thousand sampson's. The best of men, as experience hath taught, are but men at the best, and all men are but men at the most  
It is well for Zion that God stands on the top; He doth not reside in his Palace, but comes to the door and Porch, visibly to his people, ready to receive the Petitions of his jacob's, by outstretched arms. Revel. 4.3. God is presented there as sitting on a Throne, as a King in his Chair of State (curâ securâ) to note, how easily he rules the world. The eye of God in Scripture is said to be against a Nation, and that is able to discountenance any design; God blew on Pharaoh and his Host, and when breath comes out of God's mouth, than breath goes out of man's nostrils, and he dies. He is said to turn his hand on his Enemies; and indeed, with the turning of an hand, he turns man into Hell. 
Quod Deus loquitui rid●ns tu lege lugens.  And lastly, Psal. 2. the Lord is said to laugh at wicked men, and woe be to those men at whose fooleries the Lords laughs. Arise Lord, says David, and let thine enemies be scattered; There needs no more, the very arising of God is the downfall of the ungodly.  
There is nothing God doth by man or means, but he can do without man or means; Can God destroy Babylon with Armies, than God can destroy Babylon without Armies; Armies cannot destoy Antichrist without God, but God can (if he please) destroy Babylon without Armies. What a sweet order is in Divine Providence? Jacob lies at the foot of the Ladder, the Angels go up and down the Ladder, and the Lord gloriously stands on the top of the Ladder.  
2 Mediately. Providence secures his Church by Angels; For in the Ladder you have mention of Gods standing, and the Angel's motion on the Ladder. Though God did not create the world by Angels, as some fancy from Elohim barah, yet he Governs the world, 
Melius est nescire fine crimine quam scire cum discrimine.  and especially his Church, by Angels. Angels ascended, and Angels descended: one Jacob, but many Angels; there were as we say, questionless a number of Angels, though we are at as great a loss to find out the number of Angels on this Ladder, as in the world; Now to let pass the curious and vain enquiry of the Schoolmen about the nature, number, order of Angels. I shall only discourse of Angels, according to the revealed word, with just consequence, in order to their influence on or about Zion. Of which Discourse, I wish you as much profit in reading, as I have had in the penning of it, by the assistance of the Lord. Angels are conversant about the Church in relation to the Head and Members.  
First, In relation to the Head, our Lord Jesus. I confess, I believe not that Christ is the Redeemer of Angels; they were never Captives, and how can they be ransomed? they never were obnoxious to guilt, and so are not capable of a pardon; yet that Jesus that raised up man that was fallen, caused that the Angels should not fall; 
Qui urtique redemptio solvens illum & servans istum.  delivering man out of, and defending Angels from captivity; and so in some sense may be said to be redemption to both, curing man, and keeping Angels; Angels had not stood, and man had never risen being fallen from his standing, but for Christ. He reconciled man to Angels, and Angels to men, and by virtue of his mediation, he is the Redeemer of man, but the Governor of Angels. God gathered together in one, all things in Christ, in Heaven and on Earth, Ephes. 1.10.  
Hence Angels in Scripture express their homage to Christ, as their Lord, Exod. 26.30. The veil of the Tabernacle which covered the most holy, which signifies the incarnation of Christ, was made of broidered work with Cherubims, which shadowed out the service of Angels to the Mediator. Hence Matth. 16.27. they are called not only the Angels of God for man, but the Angels of God man. It is observable, in that space of time, which was from his Incarnation to his Ascension they served him ten times.  
1 They carried the message of his miraculous Conception to the Virgin. 
Ad Evam malus Angelus accessit & bomo separaretur à Deo, ad Mariam bonus Angelus venit ut in ea Deus uniretur homini. Fulge.   
2 They advertised Joseph, whom the ignorance of this Mystery had perplexed.  
3 They published his birth unto the Shepherds.  
4 They gave order to carry him into Egypt, to avoid the fury of Herod  
5 They had care to cause him to be brought back into Judea after the death of the Tyrant.  
6 They accompanied him, and ministered to him after his temptation in the wilderness.  
7 They comforted him in his Agony in the Garden.  
8 They roled back the stone, from the door of the Sepulchre wherein he had been enclosed.  
9 They declared his Resurrection.  
10 They instructed his Disciples, who looked up after him ascending into Heaven, that one day he would return.  

Filius Dei caput Angelorum est non redemtionis sed creationis, Wollebii Epitome.  Never did the Angels serve any person so often, nor in so great a number of occurrences, nor in so high charges, nor through such diversity of means as they served the Son of God. Christ had not a guard of men, as the Kings and the Nobles of the World have; but a Guard of Nobles and Princes, and not only of Princes but of Principalities and Powers. Some, Psal. 91.11. say, the Angels keep not Christ, but Christ keeps Angels, and that that promise of keeping thee in all thy ways belongs to Christ Mystical, or Christ in his members, not to Christ personal; or thus, that Angels ministered to Christ, but did not keep Christ: But this we are sure of, Joh. 1. ult, The Angels ascended and descended on the Son of Man; not that they minister to Christ alone, but that they, for his sake and honour, do minister to, and are careful for, the whole Body of the Elect. Wherefore,  
Secondly, The Angels attend on Zion, on the Saints,  
First, While in the world they serve the Church in general, and the members in particular. The Angels that are good of which I speak,  
1 Are beholders of the Affairs of the Church, Ephes. 3.10. That unto the Principalities in heavenly places might be made known by the Church, the manifold wisdom of God. The highest Angel in Heaven may go to School and learn of the lowest Saint on Earth. For as the Angels teach the Church, so the Church teacheth Angels: The Disciple here, in some sense, is greater than the Master. The visible Church is the Stage whereon Jesus Christ displays the fruits of his Redemption, 1 Pet. 1.12. And Angels are spectators of the free Grace and wisdom of the Gospel, which things the Angels desire to look into, 
Angelis maximè in publico coetu circumsistuntur pii, ideo tabernaculi aul●a Cherubinis in●v● & foris referta.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only to look on, but to look into, an allusion to the Cherubims which were so placed that they did look down on the Mercy Seat: They stretch out their necks, they stoop down and pry into the Mysteries of the Gospel.  
It is an honour for the Preachers of the Gospel to hold a multitude of men by the ears; but what an honour is it to hold the Angels (q. d.) by the ears? to have those Divine Being's like Doves to flock to the windows, to have an Auditory of Angels? I dare say, that (how basely soever the Atheists and Worldlings of this age, esteem of the Preachers of the Gospel) many of their Congregations are fuller, than their purses are, of Angels. An Evangelical Orator hath an Auditory of Angels.  
2 Angels are affected with the conversation of sinners and Saints; as the Devils rejoice in the Profaneness and Apostasy, so the Angels rejoice in the Conversion and Perseverance of men. The regeneration of a Soul makes the Angels to sing, and the Devils to roar. Luk. 15.10. There is joy in the presence of Angels over every sinner that reputes. Angel's may say, as the angelical Apostle (Doctor Angelicus) to professors, If you persevere, you are the Crown and Glory of our Ministration; but licentious professors are a grief to Angels, not only to Ministers that are Angels, but to Angels that are Ministers, 1 Cor. 11.10. When poor sinners run to Christ on earth, the glorious Angels spiritually dance in heaven; 
Lachrymae paenit entium sunt vinum Angelorum.  according to the old observation, That the tears of repenting sinners are the wine of Angels.  
As an Army that is broken, and hath lost many Ranks and Files of Soldiers, long to be recruited, and to have their number filled up again: So the Angels that stand, are glad to see sinners list themselves under Christ, to fill up in Heaven the void places of the fallen Angels. As Turtle Doves cannot endure filthy stenches, nor Bees smoke, no more can the good Angels abide to converse with noisome and profane sinners.  
3 Angels descend on the Ladder to comfort and support the Saints in times of tentation and trouble. Luke 22.43. They strengthened Christ in his Agony, and without controversy, they exercise the same influence on the Body, that they did to the Head, in proportion. The good Angels are ever removing our hindrances from good, and our occasions of evil; mitigating our tentations, helping us against our enemies, delivering us from dangers, comforting us in sorrows, furthering our good purposes; they comforted deserted Hagar, Gen. 21. Jacob fearing, Gen. 32. Paul fainting, Act. 27. the distressed women at the Sepulchre, Mat. 28.  
The good Angels suffer with the Saints suffering; rejoice, with them rejoicing; encourage them contending, and triumph, with them crowned, against Satan, and over his evil Angels. Where ever the love of God goes, there their love goes; they keep those whom God keeps, and forsake them whom God forsakes. The good Angels are not more terrible to evil men, than the evil Angels are terrible to good men; and the good Angels are not more terrible to evil men, than they are comfortable to good men. Angels are fellow-soldiers with the Saints, and fight under the same colours, and hearten them in their conflict with Devils, only they march invisibly and upon the higher ground. Though Jacob be asleep, his Angels are awake.  
4 Angels descend the Ladder to instruct the Saints. As the Angels learn by the Church, so the Church learns by Angels. God sent his Angel to teach Daniel the mystery of the visions, Dan. 8.9. an Angel was sent to instruct John, Revel. 1.11. The Law was revealed, and the Gospel foretold and proclaimed by Angels, Gal. 1.8. Luk. 1.31. I dare not say Angels are properly in the ministerial Function to preach salvation to the world, much less have they power to change the heart; Conversion is the joy, but not the work of Angels. They are called Heb. 1. Ministering spirits, Preachers of the Hierarchy indeed. Ministers of the Gospel Liturgy (so the word signifies) commissioned for the good of the heirs of salvation, to promote their spiritual good, doubtless, as well as their temporal good. A Saint exceeds an Angel in experimental, but an Angel exceeds a Saint in natural Knowledge.  
How sweet to consider in these times of temptation! if God should suffer (which he will not suffer) the world to pull down the Gospel-Ministry by man, yet they cannot assault, much less overthrow, 
Angelorum induistis nomen, induite & naturam.  the Ministry of Angels. If Zion should be deprived of her Evangelical Teachers, yet none can banish from her the Angels her Teachers.  
5 The Angels descend the Ladder, to suggest holy and good thoughts unto us. Notwithstanding it be peculiar to God to enlighten the mind, and enliven the heart, yet why may not God use the invisible ministry of Angels, as well as the visible ministry of man? Or rather, Secondly, What hinders to deny, but that as evil Angels have liberty to suggest evil; so why may not good Angels have liberty to suggest good thoughts? For first, The Devil is said to put it into the heart of Judas to betray Christ, Joh. 13. And to fill the heart of Ananias to lie to the Holy Spirit. Secondly, If Satan, 2 Cor. 11.4. be called an Angel of light, because he suggesteth good things, for evil ends, or evil things, for good ends, certainly than Angels of light, good Angels (as is observed) suggest good, 
Distinctio Angelorum inter assistente; & ministrantes est vana, quod omnes sunt assistentes & ministrantes imo ideo assistunt ut ministrent, Heb. 1.14. Rivetus.  for good ends; how else could Satan be their Ape?  
Not that it is supposeable that good Angels can change the heart; for though it be granted, that they do stir up good affections, by removing impediments, and in driving away the evil spirits, and wicked illusions, by exciting and stirring up the phantasms, and presenting or representing good thoughts to the mind; and lastly, by moving the passions in the sensitive appetite, inclining the Will to discharge her duty, yet it is the only Royalty and Prerogative of God, so to offer Grace, as that man shall neither prove a dissenter, or stand Neuter; for on the contrary, the Devil may flatter, but he cannot force man to sin. He is but the father begetting, the evil heart is the Mother conceiving, and the Father can do nothing in this moral sense, without the Mother. It is remarkable in Scripture, that ordinarily when there is mention made of man's sinning, there is mention likewise made of the tentations of the Devil; but there is seldom or rarely mention made of the good Angels, moving men to holiness, and the reason probably is, God, who is the effectual worker of Grace, will have the glory of every gracious work himself.  
I intent not the least to disparage the Ministry of the Gospel, thus in exalting the Ministration of Angels; for the Gospel-Ministry is more suitable, if not in some sense more excellent. Well may Angels be dry Nurses to preserve, and watch, and wait on, and protect the children of God; but to be Fathers to beget them, to be wet Nurses to suckle them with the immortal seed, and sincere milk of the word, belongs to the Gospel ministry. Yet the Angels suggest good thoughts. The Sadduces imagined, that thoughts were Angels. I confess it is honourable for human nature to be filled with Divine and Angelical thoughts; and it is comfortable to believe thoughts are suggested by Angels, but we must in no wise think that thoughts are Angels.  
6 Angels descend the Ladder, for the preservation of the Saints. Eccl. 5.8. If thou seest the oppression of the poor, and violent perverting of Judgement and Justice (which things are yet to be seen, felt and understood plain enough) marvel not at the matter (as though there were no Providence to Govern the World, or Justice to punish disorders) for he that is higher than the highest regardeth, and there be higher than they. Here be three degrees of comparison, High, Higher, Highest; and three degrees of Powers, There are Kings highest on Earth, there are Angels higher than Kings, and there is God Father, Son, and Spirit, higher than Angels, to whom yet, as Executioners of God's Justice, and Ministers of his Providence, is committed the care of the Empires of the world, and chief of the Church, Dan. 4.17. Men are not Lords of the World, nor of the Church of God. Oppression cannot sit so high, but Justice will sit above her: If oppressors be above the reach of Man, yet they are not above the reach of Angels, yet if they were, there is an higher than the highest, and there are higher than they. The Devil had learned so much Divinity our of the Psalms, 
Angeli custodiunt bonos non in praecipit is sed in v●is, cum non habemus perfectionem Angeli non habeamus praesumtionem Diaboli.  Matth. 4.6. he spoke not without book when he said, He shall give his Angels charge over thee, to carry thee in their Arms, he could not away with the clause following,— in his ways. The Angels are the Lifeguard of Saints, as Officers of State, they attend on, and journey with them, they hold them in their Arms that they fall not, and take them up in their Arms when they are down; or as in a Family the greater children delight to carry the Sucklings in their Arms; The Church Militant and Triumphant make but one Family, and the Angels, our Father's eldest children, delight to carry the weak Saints, Saints in their minority, in their Arms, God's jacob's on their shoulders; and they do not this at their liberty, when they please, or whether they will or no, for they have a strict command for it, he hath charged them; yet let us not be secure. It is a custom for Princes, during their infancy, to have Guardians, to keep and rule for them till they come of age. Angels are the Guardians, the Protectors of Zion.  
God's children never go unattended, 
Angeli descendunt à Deo referentes divina nobis, ascendunt à nobis referentes nostra Deo, Cajet i● loc.  but like great persons they are always in the midst of their Guard; they possibly, may be contemned and contemptible in the eyes of the world; but the Angels of God scorn not to observe, no, not to serve them. We may keep the Sun out of our houses, but we cannot keep the Air, much less these immaterial and immortal spirits. They watch over us, when we sleep; they attend on us, when we awake; they are our Companions in Prison, and in Exile. No walls nor bolts can sever them from our sides; Tyrants may forbid men, but cannot forbid Angels from out Society.  
That of Theodoret is famous, That found so much sweetness on the wrack, complained that his Persecutors increased his torment when they took him down; for said he, all the while I was on the wrack, and you venting your malice against me, methought there was a youngman in white, an Angel, stood by me, which wiped off the sweat, which comfort now I have lost.  
Every Saint is in Joshua the High-Priests case, with Satan on one hand, and an Angel on the other; without this, our danger were greater than our defence; and we could neither stand nor rise; We sin too often, and should catch more falls if these Guardians did not uphold us.  

A●geli ministrabant Christo, non tanquam misericordes indigenti sed tanquam subditi omnis potenti.  7 Angels descend the Ladder to provide for the Saints. After Christ had fasted, Matth. 4. The Angels ministered unto him; questionless, to nourish and refresh his outward man, being wearied with fasting; some say, brought him food; they ministered to Christ, not as the rich to the poor, but as Servants to their Master. While we continue within the Precincts of God, we are under the protection of Angels. Manna in Scripture, is called Angels food; not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of excellency, because it was rare and dainty food; but Instrumentally, because it was (says a Critic) ministered by the hands of Angels. Rather than the Church shall starve, God will send Angels to Market, to cater for them.  
jacob's Ladder is the Stage, the Angels are Zions footposts (q d.) that daily run from Heaven to Earth, from Earth to Heaven back again; They carry news to Heaven, and bring intelligence from Heaven. When Zion lies under Burdens and Oppressions, the Angels presently fly and ride post to Heaven, and tell God the Father, what his children stand in need of, and will not departed or descend from the Palace of Heaven on the Ladder, without supply and provision. If the covetous man could, when he was reproached abroad, comfort himself in his Countinghouse when he came home, to see his many lovely Angels to smile on him; how may God's jacob's refresh themselves in the midst of the scorns and scoffings of the World, when they remember and review the Vision of the Angels?  
8 Angels descend armed, to fight for Zion. Good Magistrates are visible Protectors, and good Angels are invisible Protectors of Zion, under God. The King of Glory can never want forces, for he hath a Militia of Angels; thousands and ten thousands of Angels are his Chariots to ride in: These heavenly Hosts are the horsemen and Chariots of Israel. It is desperate to provoke a General marching in the head of a puissant and numerous Army. The Angels observe their Rank and File, they wait but for the word, 
Nec boni Angeli nisi quantum Deus jubet, nec mali Angeli injusta faciunt nisi quantum justè ipse permittit. Aug. de Trinit. l 3. c. 8.  and they immediately take wing, either for the comfort of Zion, or confusion of her Enemies. God sent one Brigade of Angels to help Elisha, 2 King. 6.17. another Brigade, to aid Lot against the Sodomites; one Squadron to help Jacob against Esau, another, to help Hezekiah against Zenacherib, Gen. 32.24. Isa. 37.36. God's heavenly Forces quarter up and down about all the afflicted Churches in the World. An Army of Angels, Gen, 32.2. was sent to convoy Jacob, and therefore he called the place Mahanaim, that is, two Hosts or Camps; either because the Angels appeared in two Bands, and so made, as it were, a guard for Jacob to pass between them; or because the great Angelical and Royal Army quartered and marched with jacob's little Army, and so two confederate Armies appeared in the field together, so say Rivet and Caryl. Our strongest Militia is either of Angels that are Spirits, or of Angelical Spirits, Psal 88.17.  
Angels, Ezek 1. have the face of a Man, to signify their knowledge; Wings, to signify their swiftness; they cannot pass from one place to another in a moment, because all motion is from one term to another term by a middle, 
Angelus est nomen officii no● naturae, ex eo quod est spiritus est, ex eo quod agit Angelus est. Idem, in Psa 111  yet Psal. 10.4. they are compared to a flame of fire. The Cherubims have wings on their feet, which is strange; they cannot foot it fast enough, and therefore must speed their Race with flight. Thirdly, They represent an Ox, to signify their obedience to God; Hence we pray, Let thy will be done on Earth, as it is in Heaven, that is, freely, as the Angels obey God without reluctancy. And fourthly, they are compared to a Lion for their strength. One Angel killed an hundred fourscore and five thousand in one night, 2 King. 19.35. One Angel wants neither hands nor weapons to rout and ruin an whole Army. The good Angels stopped the Lion's mouths when Daniel was shut up in the Den; restrained by God's allowance the force of the fire, when the three children were cast into the furnace; The Angel of the Lord encamps about Zion, Psal. 34.7. That is, the Angels; for he speaks of an Host; and the Critics observe, that in the Hebrew, one is put for a multitude, as the inhabitant for the inhabitants, 2 Chron. 11.4. Quail, for Quails, Psa. 105.33, 40.  
When Christ is set forth by the name of an Angel, it is in Scripture with some additions, as the Angel of the Covenant, and when you read of the Angel of the Lord, it is meant of Christ, unless there be some contradictions of that interpretation in the context, as is apprehended. Angels are Zions Sentinels at home, and File-leaders abroad. As there are good men against evil, so there are for Zion, Angels against Angels, Rev. 12.7. The Ethiopians supposed that Angels attended on Judicatories, and therefore were accustomed to leave twelve Chairs empty in the Judgement place, which they say, were the Seats of Angels.  
When Zion is in distress, Faith and Prayer is able to press the Angels, and to bring them into the batlet; but they are Volunteers, not Mercenaries▪ The Stars fought against Sisera; that is, say some, the Angels in the Stars, as in their War-Chariots; as if the Angels (according to the odd old proverb of Intelligences) did inform the Stars; but they are heavenly wide, as one saith, In the first of Zechary vers. 8. the Myrtle trees in the bottom, signify the low estate of the Church, or the Church in a low estate: The divers coloured Horses, were Angels appointed for divers Offices (says Junius) the red Horses for Judgement, the white, for Mercy, the speckled, for mixed actions, being sent out at once to help Zion, 
Non tribuere Angelis audeo quod forte non possunt, nec debeo derogare quod possunt.  and oppose her Enemies. An Angel smote bloody Herod; two Angels defeated Zenacheribs Host; and Angels by name, if not by nature, saith Mr. Caryl, pour out the seven Vials of God's wrath in the Revelation. In Luke they are called the Host of Heaven: These Armies are all of one mind, no difference of Colours, though possibly different Orders, yet no difference in their Orders. They on the Ladder, ascend and descend, they give place one to another, there is no justling between them. The Rabbis suppose (on what ground I am careless of enquiring) four Angels to be the Precedents of the four quarters of the World; Michael of the East, Raphael of the West, Gabriel of the North, and Uriel of the South. The Barbarians had once taken Constantinople, but that in the night season they were frighted by the appearance of armed Angels, Socrat. l. 6. c. 6.  
Wherefore as Alexander the Great slept sound, though the enemy was at hand; and being asked the reason of such security, replied, that Antipater his Captain was awake; so may the Saints sleep in peace in these stormy times, because they have, Dan. 4. Guirin vigilantes, the watchful ones about them. Solomon, Cant. 3.7. had sixty valiant men, all with swords, to defend him, for fear of the night; but the Saints are encompassed with Guards of Angels, and as Elisha said, 2 King. 6. to his fearful Servant, there are more with us, than against us; we need not regard the Malicia of Devils, for we have the Militia of Angels. This is spoken in subordination to God's presence, who useth them, not as Princes, that need their Guards, but for the glory of his Majesty, and for the support of our weakness, but to testify his great love to us, in employing such honourable creatures for our service, and to maintain amity and correspondency between Saints and Angels, until they both walk arm in arm in Heaven.  
9 Angels attend on the Saints at their deaths. Angels are the Protectors of Zion while they live, and their Porters when they die. They are as careful of the Saints, as Nurses of their Babes; God puts his children, when they are born, out to them to tender and tutor, and at their death, they bring them home to him again. Lazarus, Luk. 16. was carried by Angels into Abraham's bosom.  
It is probable, the Devils attend on dying men, if possibly to tempt them to despair; the less time they have to reign, the more they rage, and therefore good Angels attend too, to facilitate the death of the Saints, ready with their arms to receive the souls of Gods jacob's, 
En fratres quamrerum lamentanda mutatio, fu●●s divitis antecedit lugubris tu ba Servorum, feretrum pauperis antecedit Angelorum psallentium multitudo Chrysol.  and carry them up the Ladder to Heaven. Lazarus was carried, not by one Angel, but in the plural number, by Angels. At the funeral of a Prince or Emperor, it is accounted an honour to help bear his Hearse to the Grave; so the glorious Angels willingly condescend to carry the souls of the Saints to Heaven. Many Angels carry one Lazarus, as if they had been ambitious to carry him, every Angel striving which should carry a limb; This was greater state than the King of Egypt's Chariot drawn by four Princes. We are a delightful and lightsome armful to the Angels while we live, and at death they do the last and best office, as we say, for us. Lazarus who living was licked by Dogs, is now dead guarded by Angels; thus they condescend to handle such filthy creatures as sin hath made us; while they remember our necessity, they do as it were forget their own honour.  
Whereas some plead for topical Angels, and personal Angels, that is, for the presidency of one Angel over a Country, and over a particular man (according to the conceit of the good and bad Genius) I judge it more for a Saints honour and safety to have a Guard of Angels, than a Guardian Angel.  
To conclude, 
Angel vocantur quod funguntur munere ordinario, Archangeli quod extra ordinario.  we have always with us invisible Friends and Enemies; let the consideration of our Enemies keep us from security, and the consideration of our Friends keep us from distrust. Had wicked men their eyes open as Balaam once had, they would at every turn see an Angel to stand in their way, ready to resist what they go about, as he did, for this is one of those noble employments, of those noble Spirits, to give a strong, though invisible, opposition to wicked Erterprises.  
True, they appear not ordinarily, what then? no more do the evil Angels; had we but spiritual eyes we should see with Moses, the invisible God; and not that only, but with Jacob, the invisible Angels. Many a treacherous act have they hindered, without the knowledge of the Traitor; yea, many are the dangers we see and fear, innumerable those we neither see nor fear, from which Providence makes Angels instruments to deliver us. Good Angels support the Ministers of God in the Throne, and in the Pulpit. As Jacob in the Vision said, The Lord was in this place, and I knew not of it: So how often are the Angels with us, and we do not consider it? 
Angeli sunt media sed non mediatores.  though we see not Angels, yet we must believe them, we are not jacob's, not Christians, if our faith be not as sure as our sense.  
Wherefore let us honour Angels, not adore them, much less invocate them, they are not the Ladder, but go on the Ladder.  
From the explication of jacob's Ladder, and having showed the sufficiency of Providence, take these Conclusions.  
First, Lean on God's Ladder, Trust his All-sufficiency for yourselves, and for the Church.  
1 In particular, for yourselves. 
Quid haesitas super possessionibus, caelum & Dominum cum habeas?  When we see a child carping and caring for himself, surely, say we, either this child hath no Father, or his Father cares not for him; either it is Fatherless or Loveless. Cast your care on God, Heb 13. Why? for God cares for you. What need you care, and God care too? Is God sufficient for the journey's end, and shall we distrust him for the way? Shall we trust man upon a piece of Parchment, with two or three hands and seals, and not the Lord, who daily proves himself Debtor to us in volumes of love? Distrust slanders God to his face. Some are all for Faith, I believe, I believe; but nobody is for Holiness; and on the contrary, some Christians are very careful against Profaneness, they will not part with a good Conscience for all the goods in the world, and yet nourish doubtings and distrusts of God's Love to them, as if Unbeleef were no such great matter, as if God would easily dispense with that. The Lord saith, he that provides not for his own, 
Si Deus sic custodit superstua tua quomodo animam tuam?  is worse than an Infidel; and shall man ever be able to write Infidel on God's door?  
How many, say they, trust God for their Souls, and yet dare not trust God with their Bodies? Whereas Nature hath often said, God never sends mouths, but he will also send meat and grace; If God take away my food, he will also take away my appetite: How reasonable is it to trust God when we have so often tried him? and yet how happy were many a man if he could but trust God as far he can see him? God is not bound to give us necessaries, and yet we are not content with abundance. We cannot be merry without cates and delicates, when Providence might make us to be without bread. The Saints may be without many things, but they want nothing; if they should want any thing, yet they want no good thing: They may want the favour of man, but shall not want the smiles of their Father, Psal. 34.10.  
How sweetly may a Believer view the Heavens, and say, this is my Father's Palace; and say of the Sun, Moon, and Stars, These are the lights that my Father hangs up; and say of the Beasts of the Field, and Fowls of the Air, These my Father feeds and fills, to maintain his Household. Worthy Mr. Hern, lying on his Deathbed, his wife made much womanish lamentation, what should hereafter become of her little ones; Peace Sweetheart, said he, That God who feedeth the Ravens, will not starve the Herns. 
Omnia famulantur famulanti Deo.  Meat and drink, and the Gospel, are good Cheer, said the Martyr. Let them distrust that have not a God to live on, said Luther. Having food and raiment; says the Apostle; not dainties, but food; not Velvets, but Raiment, Let us therewith be content. The young Ravens are fed of God, 
Non licet de fortuna quaeri, salvo Caesare. Senec.  Psa. 147. being forsaken of their Dam; for out of their dung ariseth a worm, which creepeth into their mouths and feeds them. Oh that we could depend on Providence for our subsistence; if we could but find Faith to believe it, God would find Means to effect it. The Mariner never murmurs though his  be not gilded, if it carry him but safe to his Port. When we have not strength to work, we have liberty to lie down with Jacob at the foot of the Ladder, and sleep.  

Vides sed non invides  Secondly, Trust God, and fear not man. Wicked men, Psal. 129.6. sit as it were in a golden Chair, on the ridge of an house, the least breath of Providence throws them down, and the higher they were lifted up from the ground, the greater will be their fall. They are Gods Plowers, ver. 3. It seems when Zion is in many tribulations, God hath many Plows agoing, and when the back of Zion is furrowed and dunged with persecutions and reproaches, the Lord will loosen the Cords, and cut the Traces. In a good sense, God speed the Blow. Though they build, Amos 9.2. their nest in the Stars, yet God will set his Ladder up and fetch them down, and before their designs are fledged, he will destroy both young and old, and all; though man cannot reach those Nests, yet God can. Fear not, Numb 14.9. the people of the Land, for they are bread to you; They shall not eat us, but we shall eat them; they shall not eat our bread, but be our bread. Hath God built his House, and will he suffer it to fall down for want of repair? hath the Lord form Children by his Spirit, and will he grudge to be at charges to bring them up?  
Some would have all God's Enemy's branded on the Forehead with his broad Arrow, as if God could not know them again: But let his Enemy's flee as far as they will, he hath them in safe custody, and sure guard; Let men shift Apparel and Forms never so often, God knows their faces and hearts. It is not always Faith to believe (quoad hic et nunc) the ruin of such and such of God's Enemies; for oft, we may more justly conclude, they may prosper in this world, because here is all the Heaven they are like to have. God will take his time. Oppression is man's work, and punishment is God's work, and shall we think God will not be as perfect in his work as man in his? He hangs up many men in Gibbets in this World, lest his Providence should be doubted of; 
Deo confisi nunquam confusi.  but not all, lest the Judgement-Day should be denied. As man hunts one Beast with another, and catcheth one Bird with another, so God useth one Man for the ruin of another. Richard the Third used the Instrument of his bloody Plots, as men do Candles, burn the first out to a snuff, and then having lighted another, tread that under foot. God makes men, while they think to grind the faces of his people, to bring grice, beyond their own intentions, to his own Mill. Cease therefore from man, that is God's Alarm, Isa. 2. whose breath is in his nostrils, and whereof is he to be accounted? How weak is Man, how strong is God? Take heed of idolising man, either in fearing or loving man above God. That man fears God but as Man, that fears Man as God. When the prayers of Saints are crossed, and the Erterprises of their Enemies succeed, Remember jacob's Ladder, and the Vision of Angels.  
God's Trials are like bellows Satan's the Blower,  
Blows out false Faiths, makes true ones blaze the more:  
Fear not then little Flock, the greatest ill  
Your Foe can does to scratch, he cannot kill.  
The second Conclusion from jacob's Ladder, Climb not, but Climb.  
First, Climb not in the world. The days are evil, says the Apostle. The days particularly are now ambitious. Oh that men did but creep up to Heaven as fast as they run up the stairs of honour on Earth; that men were as greedy to be God's people, as they are of being gods over the people! How few are there that had rather lie in the dust, than rise by wickedness; that had rather rum with Christ, than reign with Caesar. Nabuchadnezzar would needs be climbing, Is not this great Babylon that I have built? but the Lord tumbled him down headlong from his Throne, to learn humility. Haman would get above his Sphere and Element, not high enough, still aspiring, till he was too high for his honour, on that Ladder he made to hang poor Mordecai, and some say he made it so high, that he might the more highly and visibly disgrace Mordecai.  
Who plants the Tree, deserves the fruit, 'tis fit  
That he that bought the purchase handsel it.  
The Angels were not high enough, they would be above God (as some think) and out-grow their own skin, Judas 6. but pride tripped up their heels, the steps broke, and they fell to Hell, they left their station. The world was like a well ordered Army; Angels once kept Rank and File, the Devil first marred the Camp, went out of his place, and was cut off. Aspiring Spirits march under Satan's Colours, and dance after his Pipe. Satan would needs also lead mother Eve up these stairs, Gen. 3. you shall be as God; a tempting proffer, she sought after the Tree of Knowledge, 
Fortuna dum splendet frangitur.  and lost the Tree of Life. Many have been one day high in honour, and another day high on the Gallows; and as they say of metal of which they make Glass, it is nighest melting, even when it shines brightest. Shifting spirits are so used to climbing, that they seldom find their legs till they break their necks.  
The Spider, Prov. 30.28. is made an Emblem of ambitious man, they love the top of the Ceiling; So ambitious men wove their webs of honour and preferment; but we know Spiders are poisonous creatures, and wove their designs out of their own bowels; and Providence hath a Bosom with which he can easily sweep them down; and especially, 
Araneae telam ●exere.  it is notorious folly for Spiders to climb in that age wherein Providence is a cleansing the World. Canutus promised to make him that would dispatch his Competitor for the Crown, one of the highest men in England; The Competitor was murdered, and when the Attempter demanded the reward promised, the King bade his head to be cut off, and put on a pinnacle in the Tower of London, and so, according to his promise made him one of the highest men in England; so Satan serves his servants in the end. Great men in high places seldom have been wise till after the blow (as in the Roman stories) and though they have had means to come down at their ease, yet they have stayed till Providence hath thrust them down headlong. That exchange of verse between Q. E. and Sir W. R. is famous.  
I fear to climb, for fear left I should fall.  
Either climb higher, or climb not at all.  
Not but that the Crown of honour is the gift of God, and may be happily worn when the hand of Providence puts it on. Magistracy is a Diadem, and there is a lustre that God usually casteth on its Jewels, especially, when Religion and Righteousness bind it to the head. Were it not for Magistracy, Cheapside would be as notorious a place for robbery, as Salisbury Plain, 
Ubi nunc est Resp. ibi fimus potius quam dum illam veterem sequimur fimus in nulla Dolabella Cice. in Ep. l. 9  and the distinction between mine and thine would fall to the ground, and we should more ordinarily have cutting of Throats than now we have cutting of Purses: Which deserves consideration with some malcontents, who while they seek to establish the old Government, may unawares run into confusion and blood and at length have no Government at all. Without Magistracy robbery would be a Law, and men like Dogs, would try all right (as is noted) by their teeth.  
How excellent were it, 
Ut imbecillis scala eum qui ascendit, Dejicit sic superbiae scala eum qui eam ascendit. Nilus in loc.  while others are hugging the world, for the Saints to be trampling on the world? How few are there that climb this Ladder of honour, but they leave a good Conscience at the bottom? That man that will be great by any means, must needs leave off to be good by all means. But alas, it is not a Velvet pantofle can remove the Gout; nor a golden Diadem, the headache; nor a purple robe, the Colic.  
How many deal with Religion, as a Mason deals with a Laddder, 
Religio peperit divitias & filia devoravit matrem.  when he hath work to do, & to climb, oh then he hugs & embraceth the Ladder & carries it in his arms, and on his shoulders, but when he hath done climbing, presently the Ladder is hung on the wall, or thrown into a corner: So, many set the Ass on Christ, and not Christ on the Ass, making Religion a stalking-horse for preferment, and when men have got their ends by religion, than there is an end of their Religion. 
Mundus est cadaver & perentes eum sunt canes.  How many that were poor enough in the world, have grown rich in the profession of poor Jesus, and have followed the chase only, with Jonathan, till they have met with honey?  
It is damage for a man to win the whole world and lose his Soul, but what a poor bargain make they, that lose their souls, and win not the thousandth part of the world? That Scholar paid a great price, that made this Contract with the Devil, Give me learning, and I'll give you my soul. The ambitious Pope made but a foolish Bargain, that sold his Salvation, and bought his Damnation, for the Popedom. How far is two or three hundred a year below the worth of a Soul? and yet how many such Chapmen are there in the world? But let ambitious men consider, The Stairs of Honour are steep, the standing slippery, and the regress a downfall. Praepositioni quot accidunt? Unum; Quid? Caesus tantum; Quot casus? Duo; Qui? Accusativus & Ablativus: Haec enim Pilatum oportet timere, accusari à crimine, & auferri à Regimine, & ignominiose cadere. Clem. Oct.  
Secondly, Climb above the world; from this glorious Ladder of Contemplation, you may have many glorious sights, upward and downward, forward and backward.  
1 You may have a sight upward and downward. As our Lord and Master said strive, so I may say climb. You have a long journey to go, before you come to heaven, little time to go it in, and less time than strength; Wherefore, pass the world as through a Fair, stand not gazing on every Pedlar's shop, or silly gue gaw, till you come to your home. These are not the Jerusalem, said the Traveller concerning Lions and Paris, though they were beautiful Cities; 
Faelix cui invisibilium scientia fit scala ad invisibilia cognoscenda, cui scientia fit scala ascensionis non ruina dejectionis. Victor.  Riches and Honours are not Heaven; Heaven is of another colour and complexion. Be Stargazers in a spiritual sense, climb to the top of jacob's Ladder. How little would the world seem to us, if the great God were not little in us? who ever took a prospect of Heaven, and did not fall in love with it? and who ever loved Heaven, that never took a prospect of it? Either Heaven will take us off from viewing the World, or the World will take us off from viewing Heaven. The World would seem no such piece of glory, if the Glory that shines on the top of the Ladder were but unfolded to us. They say, Naples is a City to be seen only on holidays, because of its beauty and formosity; Heaven is a Non-such, that day is a high day indeed, when the soul sets Heaven; an holy heart is only fit to see that holy place. If those that live under the Line have all the influences of Heaven, and see (as they say the motions of the Stars and Orbs, how more glorious is it to be above them, and to see the Stars and Orbs to move below us?  
jacob's Ladder is as sweet a repast, as Moses his Pisgah, Zacheus his Sycamore-tree, and Peter's Mount We miss many a brave show of Providence for want of climbing. It is glorious to think of Glory, but more glorious to possess Glory. Some Mountains in the World are above the Clouds, and Storms, and Winds; what a glorious thing is it to contemplate Eternity, and every day with Enoch to fetch a turn or two in the Royal Exchange of Glory, to be above the passions and persecutions of this lower world, to look downward and behold the eclipses of Honours and Crowns, to be clothed with the beams of the Sun of righteousness, and to have the world out of our heart, and under our feet? There are no storms of Passions, no thunders of Wars, no winds of Temptations, no proing and cunning about Opinions; not one party for Luther, and another for Calvin; no clashing and clamoring about Presbytery, Independency, and Anabaptism; no dissenting brethren in Heaven. When the Apostle Paul had a window opened in Heaven, 2 Cor. 12.4 and heard such unspeakable things; he had nothing but Heaven in his mouth, 
Deus res creatas ad modum scalae adoptavit ut per eam sui amantibus ascensum ad se extruxit. Basil.  and Christ Jesus, ever after, whom he names many hundred times in his Epistles; Like as children, when they have been in a famous City, their eyes and thoughts are so filled with the rich Shops, rare Buildings, that their tongues always run on them, and run over with them, and have nothing else to speak of. If one thought so highly of the study of Astronomy, because it was occupied about the Spheres and Stars, and celestial Bodies, that he pronounced the first Authors happy; How happy are those souls that are busied in the contemplation of God himself? jacob's Ladder of Piety, is better than jacob's Staff of Astronomy.  
Second Prospect from this Ladder; we may look backward and forward, and notwithstanding all our unworthiness, and unthankfulness, see what God hath done for England, and will do for Zion.  
First, We may look backward, and admire four things.  
1 That we are not made a Sodom. If the preaching of the Gospel lift a Nation up to Heaven, then certainly England is not upon the Earth, Matth. 11.23. The sin of Sodom was fullness of bread; Their sin was not plenty of bread, but emptiness of obedience. England, I fear, is guilty of a Gospel Surfeit; And might not the Lord justly take us down, and make us know the worth of the Gospel, by the want of it? Since we have played with the light of Truth, might he not make us feel the fire? Might not God lay down his Basket, and take up his Axe, and because we are not fit for fruit, and building, make us fit fuel for burning? Have not the Ambassadors of the everlasting Gospel had as hard lot in England, as they had in Sodom?  
Who cannot but admire, that when England is as chaffy as Sodom, that we have not the same flames as Sodom had? Is not this salvation, that when we have been weary of God, that yet God is not weary of us? That when we have refused to be a holy Nation, that yet we are a Nation? That when our sins are the sins of Sodom, that our sufferings are not the sufferings of Sodom? God hath lighted up a flaming Candle of Justice in Sodom, the Lord grant that lukewarm England may yet see to read her salvation by it? Mercy always swims in Justice; but with us, Justice seems to be drowned in Mercy.  
2 From this Ladder admire, that we are not made an Egypt. God lately turned our waters into blood, our Sea was then a red Sea indeed. What a mercy is it, that English darkness is not a proverb as well as Egyptian darkness. England, of old, was called Albion, from the white Rocks, and Scotland (as some Critics fancy) signifies a Land of darkness; But how quickly can the Lord turn Albion into Scotia, England into Scotland, and Scotland into England? we are their neighbours already.  
We have much liberty to bless God, Oh that there we not so much liberty to blaspheme God We have more liberty than either we have deserved or been thankful for. There was a time when the Saints in England had Conscience without liberty, we have now much liberty of Conscience, the Lord grant the time may never come that we should have liberty without Conscience; Liberty, and nothing else but Licentiousness and Atheism. We had once hearts to bless God, but wanted opportunity, Oh that now we have opportunities we did not want hearts! As when a doubting Christian complained that he had no interest in God, he was such a stranger to God, a Preacher of the Gospel replied, But what will you take for that interest, though as you think little, you have in God? not a thousand worlds, said the doubting Christian: Saints in England, what will you take for that liberty you have? Now your eyes see your Teachers, what if they were all shut up in corners? now the doors of the Congregations (q.d.) are open, what if it were past Sermon-time, and past Repentance-time? what if the silver bell of the Gospel should no more sound in England? Oh that we had as much conscience of liberty, as we have liberty of conscience! That of Omnium Deorum, among the Romans; of Omnium Sanctorum, amongst the Papists: of Omnium Sectarum, here in England, are monstrous. Every variation from unity is a step to nullity. If ever England should come from one Religion to all (and we are in the high way) we shall quickly go from all Religion to none.  
3 From this Ladder admire, that we are not made a Germany; Instead of the sword of War, you have the Sceptre of Peace; instead of Garments rolled in blood, and the noise of Arms, you have the blood of Christ sprinkled on your Garments, Oh trample it not under feet; Instead of the roaring Cannons, you have the sweet sound of Gospel-Ordinances. God hath but shaken his rod over us, while he hath broken their backs; while we have been let blood, he hath even let them bleed to death. God bid David choose which of the three plagues, of War, Famine, Pestilence, he would have; but God puts it to our choice which of those three plagues we will not have inflicted on us; Though God hath sheathed up his sword, yet he holds it still in his hand, therefore fear; What salvation is this, that parents are not drinking the blood of their ch ldrens, to quench their thirst; and eat the flesh of their children, to satisfy their hunger?  
4 From hence admire, that we are not made a Babylon. Pray, pray that the Bibles may be opened in Spain, and yet bless God that there are not Padlocks hung on them in England. Pray mightily that Antichrist may fall abroad, and forget not to bless God, that though there be much of Rome in England, that yet England is not Rome, that none can go to Market that none can buy or sell, without the mark of the Beast, Revel. 13.17. either in their right hands, or on their foreheads.  
It is the opinion of some good men, that the Protestant Profession shall be overspread with Antichristianism again, and that then the Lord will extraordinarily awaken them from their sleep, and actively engage them against Babylon. But I wish, though we have looked on Babylon, that we may not so lust after Babylon; Spiritual long in this kind are dangerous, but I hope God will prevent Zions miscarriage in the birth of Reformation. The Lord grant, if we go to Rome, it may not be to dote on her, but to destroy her. There is an old Prophecy, that Antichrist shall never overcome Paris, nor Venice, nor London; Let us not be secure, for if his Soul have entertainment here, his Body will not tarry long after.  
But some may say, What Salvation hath the Lord wrought for us? what fruit is there of all the blood shed in England? is not our condition as bad as ever, nay, in some sense worse? the Saints were united, are they not now divided? how many Professors are turned Apostates, nay Persecutors and Profane? This is sad indeed, and to be lamented; yet, as the Disciples did not wish the blood in Christ's veins again, though they were distressed by his death; So I dare not say, though in our Distractions, and among the Blasphemies of this age, Man hath lost his way, that God hath lost his end. This is the support, That as God hath laid the Foundation, so he will carry on the Building; that as the Great Turk makes a Bridge of the Bodies of his Soldiers to scale the walls of a Garrison; So the Lord knows how to make his glory to rise, by the fall of ours, and to give life to his Cause, by the death of his followers.  
Secondly, From this Ladder we may take many sweet Prospects forward, on what God will do more apparently for Zion in the world. There are eight famous Prospects.  
The first Prospect from jacob's Ladder is, Gods jacob's may foresee the abundance of knowledge yet to be poured out, Isa. 36 26. Isa. 52.8. Isa. 11. Knowledge shall abound as waters do upon the Sea. Knowledge is now but at a low Ebb, in comparison of that high Tide that shall flow hereafter. Knowledge shall abound as the Sea intensively and extensively, it shall more increase, and be more clear. As a Dwarf standing on the shoulders of a tall man sees further than the tall man, on whose shoulders he stands: So I am persuaded, in some things, that the men of knowledge in this age will be but children in understanding in the next. Jer. 31.34. They shall not teach one another saying, know the Lord. Then farewell preaching. No, the Saints shall need to be built up, but they shall not so much need to be taught the Principles of Religion saying, 
Exprimere non valet experimento opus est. Cathedram in coelo habet qui corda docet.  Know the Lord, What is God; the new nature shall teach them that, which is not the impression of Man, but of God; They shall say, Our Father, and I Believe, by rote.  
It is observable, that under the Law the Girdle was about the Loins, Ezek 23.15. But in Gospel times it is about the Paps, Rev. 1. ●3. to signify, how knowledge shall rise higher in the last ages of the world, than in former ages. Young men shall see visions, and old men shall dream dreams. The old world did but dream, the knowledge of the Jews is more dark, but in Gospel-days there shall be Visions, a clearer knowledge and Revelation of the mind of God. Antichrist hath brought a cloud into the Temple, and the Gospel Sunshine must expel it. Providence is picking quarrels with the painted windows of Antichrist and the Lord will set up clear glass windows that shall not keep out the light. Not that we are to expect new Truths, but new Understandings; not the printing of a new Gospel, 
☜  or making any more additions; but new eyesight, and the downfall of old error.  
How is it possible that amongst us any should plead for Revelations, when we have the revealed Word? Revelations were more suitable to the days of the Law, we have a complete copy of the Lords mind for the Government of his Church in the Word; but it is as with man, the older he grows the more inclinable he is to dreams: 
Mundus senescens patitur phantasiam.  the old world gins to dote, and we are ready to neglect our watch in this dreaming age.  
Second Prospect from this Ladder, we may foresee the increase of holiness. Now many can profess and be drunk, profess and swear, and lie; now men are more careful for new Lights than new Lives: new Notions, 
Gnostici simal & Borboritae.  than new Motions of the Spirit, Care more to have a Library of Divinity in their brains, than a Catechism of Divinity in their hearts: Have the light of the Sun for Knowledge, whereas they have not the heat of a candle for Holiness; like the Toad, that has a precious pearl in the Head, but poison in the Bowels; or like the Lapwing, that hath a Coronet on her head, but always feeds on dunghills.  
But there is a time a coming when men shall more visibly honour God,— All the pots in the Lord's house shall be holy, and holiness shall be wrote on the bells of the horses, Zech. ult. Counterfeit holiness vanisheth, the more real holiness appears. At Rome there was a Pantheon or Temple for all gods, but the Heathen would not suffer Jehovah to be worshipped there, for he is a jealous God, and if he had been honoured, then down with Mars and Jupiter.  
The Kingdom of Christ shall prosper (I wish none have Kingly thoughts of that Kingdom) the Kingdom of Christ, and holiness, and humility, and Mortification. It is not the throwing down of profane Ministers, and oppressing Magistrates only, will be this Kingdom; for they may be thrown down, and yet Christ never be set up; the new Creature, Self-denial, will after all this be necessary, for otherwise we should have rather Plato's Commonwealth, or Tully's Offices, than Christ's Kingdom. Moral Profaneness indeed lays the Gospel on the dunghill, but Moral Holiness simply will never set Christ in his Throne. There shall be an highway, and it shall be called the way of holiness, and no unclean thing shall pass therein, Isa. 53. If any demand how this can be? I answer, no disease is incurable to an omnipotent Physician.  
Third Prospect from this Ladder; we may see Hypocrisy defeated, and many Apostates recovered. Now many desire rather to appear than to be holy; they account the form necessary, but the power of Religion burdensome; Now many like Rowers in a Boat, look one way and row another; Now many have no greater ends by Religion, than in the end to be great in Religion; But Providence is a pulling off the vizard, and making the hearts of men to appear in their faces: Many shall not only not dance in a net unseen of heaven, but not in a net unseen of men. Their folly shall be made known to all men. God will light up candles in Jerusalem, and enkindle a fire in Zion, and Hypocrisy shall not endure either the light or heat; and God will also make professors, like Moses, Act. 7.22. Not only mighty in words, 
Crassiani non Christiani.  that are no bodies in deeds, but also mighty in word and in deeds; like Aaron's rod, not only to bring forth blossoms of profession, but Almonds, fruits of holiness; Like the High Priest, not only to have Bells, but Pomegranates, not only to bear away the bell for knowledge, but to give a sweet scent of the Spirit in their conversations.  
Many poor sinners of late have left their Father's house, and because of their guilty consciences, would, for the present, if they could, run out of their Father's eye, as well as his house; and who shall return the Prodigal to his Father, Hagar to her Mistress, Jonah to his God again? how do many Professors fly like spiritual malefactors from one form to another, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and disguise themselves with Opinions, and all to avoid the Hue and Cry of Conscience that God is raising? and if it were possible to tear the Records of the Gospel in pieces, and burn down the Tribunal Bar, they have run into such arrearages in sin; Now who shall set up the broken Professor, or awaken the sleepy Virgin? Though Might and Power cannot do it, yet an Almighty Power can do it, Zech. 4.6. The remnant of Jacob shall be as a dew from the Lord, as the showers on the grass, that wait not for the Sons of men, Mic. 5.7. It is true, says God, Gardeners dig, and delve, and water their ground, and so have herbs; but I'll turn the Wilderness into a Pool, i'll work without workmen, sinners shall not be watered by man, but by God, with the dew of Heaven. When the day dawns the dew falls thick on the ground; and till the Lords pour down, all the world cannot make dew, nor thaw the hearts of men.  
Fourth Prospect from this Ladder; hence we may see the reconciliation of Divisions. Now Ephraim is against Manasseh, and Manasseh against Ephraim, and both against Judah; now divisions are not only between Wolves and Wolves, but between sheep and sheep, Saint and Saint; Formerly we had more fire than light, but the Lord knows, now we have more light than fire; more Knowledge than Love. Every man pretends to be of the household of Faith, 
Si essemus inseparabiles, essemus insuperabiles.  but few are of the Family of Love; while we contend for an ounce of Truth, we lose a pound of Love; Not only for the Profaneness and Errors, but for the Divisions of England, there are great thoughts of heart. How far are those from one another, that yet I hope, are nigh to God? How many that once lay in one another's Bosoms, now can hardly endure to stand in one another's sight? those that are Members of the same Body, do carry themselves as if they were of different worlds? How sad is it to see that many that prayed formerly one with, and one for another, now should pray one against another? How is it, said Zanchy, that those (speaking of the Lutherans) that profess to eat the very body of Christ, that mild and meek Jesus, should be so bitter against the Members of the same body? O that we should agree in so much, and differ for so little, as in some things we do! 
Maxima pars studiorum est studium partium.  Oh that though we cannot conclude all our Controversies, yet we could bury up all our Contentions; how long shall the greatest part of our studies, be the study of parts? How shall I Believe, and Our Father be reconciled? How shall those that are of different Creeds, be of one Pater Noster? if the division of tongues hindered the building of Babel, how shall not the division of hearts hinder the building of the New Jerusalem! While we have been contending about the windows, we have almost lost the foundation of the Church; while we have controverted for the well-being, 
In veste fit varietas non scissura.  we have even lost the being of Religion in England. Many of our differences are petty, as that between one that was for Martin, and another that was for Luther, as if two should quarrel, who should first enter in at the gate of Venice, when neither possibly may ever come thither: But further now our differences are so great, that unless the Lord prevent, while we contend who shall go up against Babylon, we are like to go back to Babel; and while we think to pull down a literal, we shall set up unaware a spiritual Antichrist.  
But the time is a coming, when those that have but one Heaven, shall have one heart, when they that have but one work shall have but one shoulder, Zech. 3.9. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.  The falling out of lovers shall then indeed prove the renewing of love. The Lion shall lie down with the Lamb, and a little child shall lead them, Isa. 11.6. Not that ever there shall be a composition made between Christ and Belial, for that quarrel is of Five thousand years standing, and shall be maintained to the end of the world. Even now amongst most of the Saints there is a shadow of this future concordance; as when a King is coming to Town, one cries he comes this way, another cries he comes that way, at this time, at that time, they all go out to meet him, and though they differ about the particulars, yet they all expect the coming of the King, 
Quae conveniunt in aliquo tertio conveniunt inter se.  and resolve to entertain him. As at Athens, when a Governor was to be chosen, in the several Votes of the City, one cried up this man, another that man, but the second man still was Themistocles, for such a man and Themistocles; So now one cries, O I am for Presbytery, another I am for Independency, another, I am for dipping, and for Christ, all amongst these that are faithful, centre in Christ: But how glorious will it be to see all God's children of one mind, 
Uniones oriuntur ex mari sed magis pendent è coelo.  which will be when the Father comes into the Family; to hear it said at last as it was said at first, see how the Christians love one another.  
Fifthly, From this Ladder we may foresee the increase of righteousness. Many hitherto in the world, that should have been the Peace, are the Troublers of a Nation; those that should be Shepherds, are Wolves against Zion: How do the public Enemy's of Zion make the tears of the poor their wine, the groans of the needy their music, 
 rei innocentes pereant siaut nocentes judices.  that paint the walls of the House, and pluck up the foundation; that beautify their Kingdoms with Peace, but never think of building of them with Religion; That turn Judgement into Wormwood, by delay, and Righteousness into Hemlock, by severity.  
When a man fails in his Estate, we say he breaks; there are many broken men, some broken in their Credit, others broken in their Consciences; but there are others that do not only break by carelessness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but are broken by cruelty. It is a great sin to take away the  from a poor man, but a greater to flay off his skin; but there are some that rend the flesh, and chop the bones, for the sweetness and marrow they think to find in them. 
Si libet licet.  Mic, 3.2. Job 19.20. Some rob under pretence of Law, others rob in the open field, and think that what is got by might, is got by right, according to the ancient Problem.  
Jus & vis apices parvo discrimine distant,  
Jus nunc mundus habet, vim quia semper habet.  
Great Thiefs have formerly worn chains of gold, while little Thiefs have lain stocked in chains of iron. Robin Hood was called an honest Thief, because he would never rob the poor; but there are few such honest Thiefs, instead of taking off, have laid on oppression; and instead of breaking yokes, have broken backs. Oppressors, Gen. 10.8. are called Hunters, the poor are their Game, Oppressions their toils and nets, mighty Oppressors, are mighty Hunters. In Zephanies time, Oppressors were called Wolves, 
Justitia non datur nisi vendatur.  Zeph. 3.3. but then they were evening Wolves, but now those that are Oppressors are day Wolves, Oppressors under the light of the Gospel. They eat my people saith God, as bread, Psal. 14.4. These are Man-eaters; nay worse; for among the Man eaters, the living eat the dead, but among Oppressors, the dead eat the living.  
But Jacob from this Ladder may see the new Heavens and new Earth a building, wherein righteousness shall dwell; If new Heavens, then certainly new Suns and new Stars, in a political sense, new Magistrates, or if you will, 
Justitia non venit nisi provenit.  Magistrates with new hearts, Isa. 5.17. If any deridingly ask, with the Epicure, When shall we see this Structure? where are the Carpenters? whence shall come the Timber? Let such remember, there is no work since the Creation of the World, greater than the Creation of the World; and therefore the Lord speaks of New Heavens, to intimate, the possibility of their accomplishment, from the consideration of the old Creation: Cannot I, says God, create a new world, as well as I did the old?  
In the first of Isay, vers. 27. God will send Judges as at the first; which promise is not performed in any external form of Government, but in the administration of Righteousness and Justice; and the work of this Generation, 
☞  is not to pull down Governments, but to pull down Tyranny, whether in Judges or in Kings; For the Government of one man is, in se, no more inconsistent with the Government of Christ, than the Government of a plurality of men; the sweet flower of Justice may grow in a Crown, as well as on a Sceptre of State; in a Kingdom, as well as in a Commonwealth. All civil Forms of Government, are equally of God, Rom. 13.1. And though Kings have been Enemies to Zion, and setters up of Antichrist; yet there are promises that Kings shall be nursing Fathers to Zion, and Kings shall help to destroy Antichrist, Rev. 17.16. which promises are yet in the greatest measure to be performed now at last. 
Sol Justitiae qui quondam erat in signo Leonis, & nunc est in signo Virginis erit in signo Librae.  Whether Judges be as at the first, let the world judge: There shall be such Governors as Samson was, as Jephtha and Deborah were, Zech. 12.5. Psal. 16.17. For my part, let all the Kings in Europe keep their Crowns, so they kick not Christ's Crown off his head; Let Emperors yet hold their Sceptres in their hands, so they hold not up their hands against Christ's Sceptre; Otherwise, I pray and believe, that the time may and will come, when those that have not affection in their hearts to do Zion good, shall not have power in their hands to do Zion hurt, Rev. 19  
Sixthly, From this Ladder we may see a more full advancement of an Evangelical Ministry. How many hitherto have been bred up at Gamaliels' feet, that never yet with Mary sat at Christ's feet? That sit in Moses his Chair, that have (little in them, or) nothing, of Moses, but his Chair? 
Non Doctores, sed Seductores; non pastors, sed Impostores.  Arts and Sciences are the gifts of God, and how honourable is it when Scholars lay their Crowns down before the feet of the Lamb? and many speak against them because they have them not; they cannot abide to be condemned for ignorant of the learned, and therefore they are ambitious to be commended by the ignorant for learned. Lord! How few Preachers feel what they speak, and then speak what they feel? How few speak to the heart, because so few speak from the heart, but from the teeth outward? how many seek a Lordly living, and a lazy life? Many are Swine for profaneness, but more are Serpentine Preachers, that subtly with their gilded poison, kill souls, discouraging the godly, and encouraging the wicked. Like Sign-posts, showing others the way to Heaven, and not stirring thither a foot themselves? Doth God call for a reasonable Sacrifice, and holy beast, and will he accept of an unreasonable, unholy Sacrificer? Would the Lord have the vessels of the Sanctuary holy, and the Garments holy, and he on whose vesture should be written Holiness to the Lord, unholy? God will have those that shall have not only a mission from the Church, but a Commission from himself. Loiterers must be sent out, 
Christum habent in codice sed non in cord  and Laborers must be sent into the Vineyard, and the Spirit will also be sent into the Laborers. God will never suffer those dead Amasaes to lie in the way of the souls of men, to hinder them from coming to Christ: God is not bound to maintain those Lamps with the oil of maintenance, whose preaching is not maintained by the oil of the Spirit.  
Men hitherto have heaped to themselves Teachers according to their hearts, 
Multo minus nocet ignavus fur quam segnis minister.  and so itching ears have had tickling Preachers; men that have been often at Placentia, but never at Verona. But the Lord will send Pastors according to his own heart, that shall not preach to gratify Opinions, but to save Souls, Jer. 3.15. Though Christ can ride on an Ass to Jerusalem; yet the time is a coming, that the Lord will have no need of them. The Snuffers of the Temple must be pure gold, 
Chrysostomi etiam & Polycarpi. Non Aposcopi sed Episcopi  or else their Clergy cannot save them, Exod. 37.23. If we cannot abide dead Idols in the windows, God much less will abide dumb Idols in the Pulpit. The Ministers of the last age, shall stand in the Sun, and preach the Everlasting Gospel, they shall be Brightmen indeed. They shall be Loadstones in their conversations, but Adamants in their principles; they shall thunder in the Pulpit, and lighten in their lives. They shall pity them who are not able to pity themselves; shed tears over them for whom Christ shed his blood; They shall be endued with an eagle's Eye, a Lady's hand, and a Lion's heart, as Physicians of Souls. Indeed some knowing men (in their own eyes) never think the Sun will shine clearly till the Stars, Rev. 1. ult. are pulled down; I speak only in the behalf of those that are Evangelical Preachers in their Doctrine, and Angelical Preachers in their lives; but first our Lord and Master hath secured the use of the Ministry, till the perfection of all things, Mat. 28. Eph. 4. And secondly, I hope those that are true Stars will stoop themselves, when our Lord Jesus, the true Sun of Righteousness, shall appear in the glory of his person, or personal glory.  
Seventhly, From this Ladder, we may foresee the ruin of Babylon. Babylon hath three times; a time of ascending, a time of triumphing in, and a time of descending the Throne. Now the Tide of the Sea of Rome is falling, and she is well nigh in the last descension. Providence hath arraigned and condemned the Scarlet Whore; she is at present naked, and ere long she shall be burnt for an Whore: She shall have fire for fire, and blood for blood. The Lord is gathering Faggots, I mean his Instruments, in all Nations, and will certainly and suddenly set fire to the Papal glory, and all her Lovers shall not be able to quench it, Rev. 18. She shall be as visible in her shame, as ever she was in her glory; God will not take man's advantage for her ruin, her overthrow shall be fair. God will not, as the General said, pilfer the Victory; The pangs of a travelling woman shall overtake her, God will wipe pity from his heart, and will not be interceded for a Reprieve, his work shall not prove abortive. It shall be more truly, the Lords veni vici (than Queen Elizabeth) coming against her, and overcoming her. She shall fall as a millstone, that of itself rowles down the hill, faster if tumbled down; especially, if by a strong hand, the hand of an Angel. Rev. 18.21. God will make bare his arm; which fears neither blows nor blood, for it hath a bone in it, whereas man's arm is but the arm of flesh; and likewise he will overthrow her completely.  

Vide totum & lauda totum.  God never rested in the Creation till he hath finished all; know that God will be as perfect in the works of Providence, as in the works of Creation. Her ruin shall as certainly be effected, as it is determined. The Decrees of God know no futurity, time to come is the tense of man's Grammar; Babylon is fallen, Babylon is fallen. Zion is more than a Conqueror, Rom. 8. She overcomes by Faith before she comes into the field; she conquers before she conquers. The day of Antichrist is almost at an evening, the glass of Babylon is well nigh run, the number of her Months are even expired. Let all the Physicians in the world apply their Plasters, and afford their Cordials, it is in vain; her disease is mortal, and her blood is now cold in her veins. If Providence have not Arms on Earth, it will have Armies in Heaven against her; there is no halt to be made, or if there be an halt in our sense, there is no retreat to be beaten; one Alarm after another shall be given till she be taken. Mended or ended is here an useless Proverb. But may some say, who shall do this? 
Deus si non legate emet milites; si non inveniat faciet viam.  the Kings of the Earth are yet her Liege Subjects, generally, and will Satan cast out Satan? and the sight of Rome is infectious; and some think opposing Babylon, in this age, is much like saul's sending Messengers to take David, who in the way fell a prophesying, 1 Sam. 19.20. How many have gone up to oppose Babylon, and have returned her brats? It is not setting Rome on fire will burn down Babylon, yet the Lord will use military means; Antichrist reigns properly in the Understandings and Consciences of men; and it is far easier to kill the body, than wound the soul of Antichrist; therefore God will destroy her especially, How? with what Artillery? with what Ammunition? Even by the Spirit of his mouth, and the brightness of his coming, 2 Thes. 2.8. The darkness of Popery cannot abide the Gospel Sunshine. Antichrist hath played his part on the Stage; the Vizards are now a pulling off, and the Stage itself a pulling down, Rev. 18.21. Must is, as we say, for the King; now Christ is King, and he must reign, 1 Cor. 15.24.  

Caesar non patitur priorem nec Pompeius patrem.  When Darius would have shared his Kingdom with Alexander, no said the Conqueror, The Heavens cannot hold two Suns: The Devil at length, possibly, when he sees the Kingdom of Christ in holiness to be cried up, and his own Kingdom to be cried down, will gladly divide, and part stakes with Christ, but Christ will be King over all, or not King at all. The Throne of the Gospel, and the Spouses bed, cannot endure a Competitor, an Equal, much less a Superior. Babylon now in the dark, may for a while play the Rex, but Christ certainly, the Sun shining more clearly, will be King. It is reported, that Nero viewed the flames of Rome on his Tower through an Emerald: The Saints through Faith may take a delightsome prospect of the ruin of Babylon. Let the Saints of the most high lift up their heads, for ere many glasses of Providence are run out, though the Sun shall be clothed with sackcloth, and the Moon turned into blood, and the Stars fall from the Heavens, yet their redemption draws nigh.  
The Eighth Prospect from this Ladder, is, The large extent and duration of Christ's Kingdom in the World.  
1 The large extent of his Kingdom. The Kingdom of Christ now, is not much larger than a while after the Apostles days (as Mr. Mede observes) for the West Indians are under force and constraint; The World, says Brerewood, may be divided into Thirty parts, whereof Heathenism contains Nineteen, Turcism Six, and Christianity but Five; So that yet Christ is far from being universal Lord and Sovereign, or having a Name above all Names, which not only relateth to the excellency of his Name above other names, and so Jesus Christ is a more glorious Name, than Grand Seigneur, or Augustus Caesar; but also in respect of visible honour, above other names; hitherto, who but the Beast? The Titles and Arms of Kings, and Emperors, have carried the day, Most Excellent, Most Illustrious; but hereafter, who shall be like unto Christ? The constant stile of Universality of all Kingdoms, all Tongues, and Nations, imply, that yet Christ hath not the complete possession of what he hath purchased, Psa. 22.27. Isa. 1. Mal. 1.11. It is desperate ambition for any man to call himself Rex Catholicus, Universal King, Christ and not any man, but Christ rather, and the Devil divide the whole World. They say, the Spaniard, hath for his Arms, the Sun rising and setting, on his Shield; but Christ's glory must eclipse his glory, Christ will then only be Canonical and Catholic King. First, Christ shall be above all Kingdoms, and then he shall put down all Kingdoms, 1 Cor. 15.24.  
Some think what is done in England, is done all the world over, when we are but a spot of Christ's Kingdom, though I hope, a Garden-spot; the Gospel was calculated for a larger Meridian, Rev. 19.16. he shall be King of Kings, and Lord of Lords. The seventh Angel sounded, and there were great voices in Heaven, saying, The Kingdoms of this world are become the Kingdoms of our Lord and his Christ, Rev. 11.15. Now when had Christ this glory? First, It hath no relation to the Kingdom of his divine Nature, for that he had coequally always with the Father. Secondly, Neither hath it relation to the Purchase or Title simply, that Christ had to these Kingdoms in his Ascension and Intercession, when, I confess he first had seizen of them. But Thirdly, It must have relation to the actual subjection of the Kingdoms of the world to Christ, and his actual Exaltation above them; for it is spoken Prophetically, and for the time to come: Now this shall be accomplished when the Prince of the Air is conquered, and bound up, and cast down to the earth, Rev. 12.9. Now Satan rules principally and more visibly, than Christ shall appear in the Clouds, and he shall uncrown Satan, and sit down in his Throne, and then the Kingdom of Christ shall be more visible and observable in the world, than the Kingdom of Satan. Satan indeed was legally cast out of his Kingdom in the Resurrection of Christ, Joh. 16.11. but he must also actually, and more fully be cast out, when Christ shall appear the second time for salvation.  
As two Buckets in a Well, while the one comes up, the other goes down; So, as while Christ hath been down visibly, the Devil hath been up in the world; so the rise of Christ, shall be the fall and downfall of Satan.  
2 From hence we may see the perpetuity of this Kingdom. We are not now to expect a Kingdom de novo, but the progress and prosperity of Christ's Kingdom already in being; for the Kingdom of Christ takes date from his Resurrection and Intercession, Psa. 2.6. I have set my King an the holy hill of Zion; and all power in Heaven and Earth was given to him, Matth. 28. So that Christ hath been in h●s Throne (not as a private person, but) as a King, these sixteen hundred years, and hath acted as a King, not only over the Consciences of Believers, but also in giving Laws for to govern his Church by; And it is supposed by some, lastly, That Kings even now reign by Christ as King of Kings, as well as Christians are ruled by Jesus, the King of Saints. Further Dan. 2.44. In the days of the four Monarchies, that is, before they were all expired, the God of Heaven sets up a Kingdom, 
Gradus & gradus non variant speciem.  not when they are all expired, though this Kingdom shall stand when they shall lie by the walls. The difference then between his reigning now, and hereafter, as at present I apprehend, is not specifical but gradual; now Christ reigns, as it were, in a corner, and then he shall reign over the whole world; His Kingdom then, though it shall be in, yet it will not be of the world; the meaning of which is, not only, that his Kingdom shall not be of a wicked complexion, void of Injustice, and Oppression, but also not of a worldly constitution: Saints shall have heavenly, not golden, carnal Thrones; for their Thrones shall be in Heaven, in Heaven upon Earth; in a word, they shall neither have worldly troubles, nor worldly joys. We read of two different States of Christ's Kingdom, but never of two different Kingdoms of Christ on Earth, as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God Man. The Stone and the Mountain, in Daniel the second, comprehend in a Synopsis, the whole Sphere of the Dominions of Christ, intensively, extensively, and protensively, all the Kingdom which he hitherto hath had, now hath, or ever shall have in this world. The Stone which at first lay but in a corner, was kicked up and down by Persecutors, and rolled since by Providence from one Nation to another, gathering greatness like a ball of snow, and will be so still, till it swells and grows into a Mountain, filling the whole Earth; The Stone in order of time being long before the Mountain, for it hath been growing these Sixteen hundred years already, and yet is nothing nigh arrived to its stature and glory: The Stone than is of the same nature with the Mountain, though not of the same magnitude. I understand not yet how the Stone, which was cut out when our Lord Jesus first entered on his Throne, and the Mountain, which must fill the Earth in his more glorious Coronation, differ in specie; wherefore if they differ, as of necessity they do, it must be chief in degree. For to deny that Christ hath not ruled yet visibly in the world, is to affirm, that because the sun (in a summer's day) is not in its meridian, it doth not shine at all.  
Lastly, This Kingdom of Christ shall stand for ever; Which implies first, That it shall not be destroyed by any foreign power of Men or Devils. Secondly, That it shall not be left to another people: Christ shall not have a Successor either by an Heir, or by a Conqueror, Dan. 2.44. Other Kingdoms are transient Kingdoms, handed from one man to another; but the Kingdom of Christ is a durable, a permanent Kingdom. The Babylonish Kingdom first appeared in the world; The Babylonians delivered over their Kingdom to the Persians, the Persians delivered up their Kingdom to the Grecians, the Grcians delivered up their Kingdom to the Romans, the Roman Power must surrender, and Christ our Lord must enter the Stage of the world, and his Kingdom shall be everlasting, that is, no other Kingdom shall succeed him; His Kingdom shall be the greatest, and the last. Virgil speaks of Rome, the Lady of the World, Imperium sine fine; but that Empire's glass shall run out, and have an end.  
These Promises being not already fulfilled, are yet to be fulfilled, and that in this world; hath Christ now a name visibly above every name, doth he actually rule over all the Kingdoms of the world? And Secondly, we must understand this glorious and universal Kingdom of Christ (of which the Scriptures so much speak) not to be in the Heavens, but on the Earth.  
The weak Christian is desired to overlook what follows, as not penned to puzzle Babes, but to exercise the understanding.  
Whether the Kingdom of Christ, as Mediator, shall not at length give place to the Essential Kingdom of the Godhead, is disputable. I shall not positively affirm, but rather propose it (as probable) to the Intelligent, and humbly leave the determination of this Quaere to the experience of the Saints in glory. Thus, since our first Apostasy, all our communion with God, is by the mediation of Christ; we by our fall, are but as dry stubble, and dare not think of immediate converse with God, for (as the Apostle saith) he is a consuming fire; now, whether when the formal and proper end of the mediation of Christ is accomplished (which will be not only in the satisfaction of the Law, the conquest legally of the Devil ad extra, but in the perfect evacuation of the guilt and filth of sin, even as to its moral inherency in the Saints) we shall not have immediate communion with God (being presented at the last day spotless by Christ) as in the state of innocency? and that more gloriously; That God, 1 Cor. 15.28. may be all in all; that God, not Personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but Essentially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Divine being, Father, Son, and Spirit, may be all in all, that is, communicate himself to the glorified Church, without the intervention of Ordinances and Creatures, and also (to our purpose) without the proper and immediate exercise of the Kingly Office of the Mediator. (Quae res simil. Illustretur, Finge plures esse globos, ex pellucida materiâ, eo situ ut sint inter se paralleli; finge etiam animo alium quendam esse globum interjectum inter istos globos & corpus solis, ita ut radii solares ad reliquos globos, nisi per eum solum nequaquam pertingant; eodem plane modo Deus nunc se hominibus communicate, mediatè nempe per Christum: at finge tandem ita accidisse ut sol omnes istos globos irradiet, non amplius per primum illum qui medius interjectus erat, sed immediatè, ita ut rectà radii solares ad unumquemque eorum pertingant, nullo interposito medio; sic plane videtur futurum esse aliquando ut Deus nos omnes immediatè irradiet & impleat, Spiritu suo sine opera Mediatoris.) For Christ at the last is solemnly to make a surrender of the Kingdom to God and the Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to God the Father, when he hath put down all Authority, Power, and Rule, both Civil and Ecclesiastical, both Angelical and Diabolical; Which to say is meant of the Kingdom of the Godhead, is blasphemy, for the Kingdom of the Son in that sense is coeternal and coessential with the Fathers. Wherefore it must be meant of the Vicarious, Personal, or Oeconomical Kingdom of the Mediator. When the difference between God and the Creature is completely made up, and God and the Creature made one, what formal need will there be of a Mediator? for we cannot make a Mediator of one, nor of those that are made one; It is an Apostolical maxim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 3.20. Not that either our Lord Jesus shall depose his humane Nature, and so the Hypostatical Union cease, or that he shall ever have the glory of his Head-ship over his body eclipsed, but only that Christ mystical entirely be subject, and so from God receive immediate and direct beams of Glory.  
It is true, The Kingdom of Christ is everlasting, but that doth not hinder the supposition, for that is salved by his victory over all the Kingdoms in the world, and in its not being subverted by any Foreign Power whatsoever; and thus his Kingdom is everlasting in opposition to the Four Monarchies, Dan 7. which succeeding one another, and at length were all conquered by our Lord Jesus. And Secondly, his Kingdom is everlasting, as the Gospel of his Kingdom is everlasting, Rev. 14.6. which is to be understood, not formally but virtually, and the Saints shall by virtue of that purchase possess everlasting glory.  
Secondly, The relation of his Headship in Heaven doth not oppose; for though he shall remain Head of his Body to all eternity, yet in a different manner, than he is Head now. His Headship in the Church Triumphant is rather for precedency, than Principality, rather for priority and dignity, than for guidance and government; And this must be confessed, that the relation between the Head and the Members, in heaven, shall still be relatio disquiparantiae non aequiparantiae.  
Thirdly, Neither doth this resignation of the Kingdom, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redound to the disparagement of the Mediator; no more than the first designation or donation of this Kingdom to Christ, was diminution to the glory of God, and the Father. The Lord Jesus shall suffer no loss of Glory, but only undergo a change of State: As suppose a Captain General, Commissioned by a Prince, with the accommodation of Armies, to subdue a Colony of Rebels, the Rebels are defeated, the Captain General returns home from that field and foreign Service, surrenders his commission to his Prince; he is honoured further by his Master for his noble Service; he is applauded by the Soldiers for his valour and prowess, and ever after by way of honour is called Captain; yet we cannot say, he is Captain in act; His Colours are lodged, his Sword is sheathed, both the Captain and the Soldiers are under the immediate presidency of the Prince, but in a different degree of favour and glory: So the Saints shall make it their business in Heaven to extol the Lord and the Lamb, to sing Halelujahs, and Hosannas for ever; All Honour and Dignity be to our dear Mediator, who redeemed us when we were captives, washed and cleansed us with his blood, comforted our souls by his Spirit, that while others were apostatised, we by his grace were kept to this great Salvation. The consideration of Redemption-work shall be the Theme of Praises, for the redeemed throughout all ages. And I heard the voice of many Angels round about the Throne, and (the beasts, in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the living Creatures, and the Elders, and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, worthy is the Lamb that is slain, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing, etc. Revel. 5.11, 12. there will be no more need, as I apprehend of Christ's Kingly Office, than of his Priestly or Prophetical Office: Glorified Saints are in the highest Form of Divine knowledge, and have no need of Intercession; for they are above fears and falls, above fear of falling in the way, or away; and all their lusts are conquered of old by Christ's Sceptre; they are in their harbour, and therefore out of all storms; they have their Crown shining on their heads, and have no stumbling-blocks more in their race; the Devil then shall never be seen to devour, nor heard to roar; farewel hardness of heart, perplexities of conscience, fear of grieving the precious Spirit any more. Jacob is ascended to the top of the Ladder, and never needs more to fear his feet or hands should slip in climbing; and therefore it is said he shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until he shall have put down all his Enemies.  
Fourthly, Neither is it necessary there should be an immediate power from Christ, as Mediator, to preserve and persevere the Saints in glory. For everlasting glory is the purchase of his death as well as glory. And Secondly, Though their glory is not natural, yet the first seizure of glory is confirmation in glory; Glory, and eternal glory, differing not in kind, possibly not in real degree; There being properly no posterius in Heaven, or succession of hours. Heaven is an eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirdly, The immediate presence of God is a a sufficient ground of their preservation. Fourthly, Why is the mediation of Christ made eternal à parte post, by any, rather than eternal à part ante? or rather thus, why may not the merit of our Redeemer be as effectual after the solemn resignation of his mediation, as it was to the Jews, before ever actually he entered his Throne? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Regnando id jam acquisivit quod aeternum est, regnum ergo aeternum merito habere dici potest; quod attinet ad regnandi actum, Christus regno sese abdicaturus est, quod vero ad regnum attinet, regni ejus nullus erit finis.  
Fifthly, Whereas it is objected, why may not the Kingdom of the Mediator (actually) in glory be consistent with the government of God, as well as now the Kingdom of God is consistent with the Government of the Mediator? To this I could answer, Our enquiry is not de re possibili vel impossibili, in the first place; but de re vera vel falsa. But Secondly, If we speak of the Government of the Mediator, as God, it is true, and if I mistake not, some Commentators mean so, That as the Father rules as well as the Son now, so then the Son shall rule as well as the Father; for though he surrender the Kingdom to the Father, yet so, as that God that is the Son also, with the Spirit, may be all in all. Thirdly, None dare say, That as God now rules by the Mediator, so then the Mediator shall rule by God; for the Mediator, as such, is subordinate to God, and to say, the Mediator may rule as well as God, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is a necessity as to us, that God rule us by a Mediator in the Church Militant, but it is no way inconsistent either with the wisdom or glory of God to communicate himself immediately to the Church Triumphant.  
Lastly, Christ gives up the Kingdom (not only not as God, but) not absolutely considered as Mediator, 
Christus ut Deus nos cum illo subjectos habet, sed ut Sacerdos nobiscum illi subjectus est. Aug.  for Christ even now as Mediator is subject to God really (For though Christ reigns, yet so still, as that God reigns by Christ, though there be an immediate exercise of the Mediators Kingdom in the world, yet God keeps in the Essential Throne of his glory.) But then further, he shall be subject relatively and respectively, as to his Church or Body, now Christ rules his Church as Mediator, and not as God only, and the very Mediator is King in actu over Zion; but then this administration shall cease, and the Head with the Body, or Christ as part of his Church, or Christ mystical, shall be subject to God; and thus he is not at present but shall be hereafter, the Mediator being yet in the Throne; but there is a time a coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he shall give up the Kingdom, to wit, that Kingdom which God gave over to him, and cease to reign as Mediator; and it is observable, that for Christ to surrender up the Kingdom, and be subject to God, are of all one importance, vers. 28. By the surrender of the Kingdom therefore we cannot understand such or such an administration of the Kingdom, and not the Kingdom itself; for all that Kingdom he receives, he surrenders. And secondly, Christ must so surrender as he must be subject; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must go together. And I am much pleased with the Apostles sweet Criticism, that as now Christ, Col. 3. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all and in all; So God hereafter shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all in all: the Messiah hath two times, especially, the time of his sorrows, and the time of glory. In the sixth of John, vers. 15. they had royal blood in their veins, and they would force Jesus to be a King, surely, that they might have preferment under him, but Christ departed, and flew from the Crown; few men would have done as Christ did (Satis pro imperio quisquis est, says the Comic) Men will wade up to the chin in blood for a Kingdom, and stretch fair and far for a Crown, it shines so amiably in their eyes. Says the Devil, if Jesus will but accept of the Title and Place of a King, he will be so taken up with the Affairs and Offices of the world, that he will not have such liberty to look after the conversion of souls, the Revenues of the Devil's Crown would have come in the more by such a worldly Negotiation; but there is a day a coming, when Jesus will not fly from a Crown, nor refuse a Sceptre; his glory shall be as eminent as ever was his shame. The Daughters of Zion shall go forth, and Crown King Jesus in the day of his solemn Espousals, and such a day shall be the gladness of his heart. Jesus hath born all the wrath of the world, and he is able in a spiritual visible sense to bear all the glory of the world on his shoulders. Can. 3.11. The children of Judah and of Israel shall be gathered together, at a place of their general Randezvouz, and by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Election by lifting up their hands and voices, appoint themselves one head, and they shall (one and all, as we say) come up out of the Land, for great and glorious shall be the day of Jezreel. Jesus Christ is a righteous King, and he hath a right to his Kingdom: It is utterly impossible that ever he should prove either an Usurper or a Tyrant. He thinks it no robbery to be equal with God; then certainly it is no robbery for him to be preheminent above men, Phil. 2.6. It is no robbery for King Jesus to pull Saint Peter out of his Chair, and there in Majesty to rule the Nations with a Rod of iron (if he please;) No robbery for him to melt all the Crowns in Europe, to make a Diadem of glory for his own Temples. If any think they have gone deeper in a purchase for the Government of the world than our Lord Jesus, let them stand up if they dare, and lay their claim; let them now speak or ever after hold their peace.  
In the expectation therefore of these things let the Saints rejoice; Universal Redemption will then prove a Truth, when all yokes shall be taken off the necks, and all burdens off the backs of the children of God. It is observable, that the substance of all the Revelation is contained in these two words, Hosanna, and hallelujah; God bless us, and we bless God; hitherto we have been a singing Hosanna, but hallelujah is a coming; Praise, and Honour, and Glory to the Lamb that sits on the Throne. If any object, That any of the  Promises concern the Jews, I answer, True, but not the Jews only, and though Promises are not to be confounded and applied to one people, if they should only belong to another, yet it will be found according to the Promises, that the glory of the Jews will be the glory of the Gentiles; and though now we are divided, yet than we shall be one fold, Rom. 11.12. What God hath joined together let no man separate.  
To conclude, The Saints must pray for, and endeavour to promote the more glorious part of this Kingdom (of which we speak) in which there shall be neither such covetousness nor complaint. But all endeavours will fall short of setting of it up on Earth, till our Lord Jesus the King shall come down from Heaven in the Clouds; We shall never have such a Kingdom until we have such a King. The Feet of the Saints shall not all be out of their Fetters, till the King of Saints comes into his Throne, Dan. 7.13, 27. Prince's will never so rule in Judgement, till this King shall reign in Righteousness, Is. 32.1. The New Jerusalem will be God's Creature; The Stone is cut out without hands; there may be something of the heart of the Saints in this glorious Structure, but it shall neither be the work of their Head nor Hands. This model of Government is beyond the invention of Saints, as it is beyond the belief of man. Many shall welcome it in the world, but none are able to rear it, the King himself will bring it with him. Not many know how to set up Christ in their Consciences; Many know how rather to pull down Antichrist, than to set up Christ; And too many know how rather to set up themselves than the Kingdom of Christ in the world. Governor's must reform (if the Providences of God speak truth in explaining the Promises, it is high time) and Governors must be reform. But I am yet persuaded, that some of Nebuchadnezars Image will stand in all Nations, till it have an immediate blow from Heaven, Dan. 2.34. Though men do trample under foot the Toes of Clay, and break the Legs of Iron, and smite on the Belly of Brass, yet I am persuaded, they will more or less, either embrace the Silver Arms, or wear the Golden Head; and the Gold, the best Government of this old world, is part of the Image as well as the Clay. Israel was God's people, and though they pulled down the brazen Serpent, yet they helped to set up the golden Calf; but when we once come to Canaan we shall neither bow down to the Image of brass, nor low after the Calf of gold: In the mean time, Zion is to travel with Prayers and Tears, and all regular and righteous endeavours toward a perfect Reformation, but I do not yet believe that ever we shall see that Manchild, until the appearance of Christ doth Midwive it into the world.  

Omnis Christi anus est crucianus.  If it should be objected, How can the expectation of such glory consist with the Prophecies in Scripture, of the tribulations and errors in the last days? I answer, 1 Tim. 3.1. In the latter times some shall departed from the Faith, and shall speak lies in hypocrisy, 
Sceptici in intellectu, Epicurei in affectu.  etc. 2 Tim. 3.1. In the last days shall come perilous times, men shall be lovers of themselves, covetous, proud, unholy, Traitors, heady, lovers of pleasures more than lovers of God.  
I answer, By the last days in the Prophets and Apostles, we are to understand the days of the Gospel, the time of the messiah, from his first to his second coming indifferently; and have not all these symptoms of Apostasy been already in the world, nay, in the primitive times?  
Secondly, If by the last days, we sometime understand the days, a little while, or immediately preceding the second coming of Christ in person, the coming of such prophanenesses are no argument against the comfortable appearance of Christ, but are made in Scripture forerunners (not formally) of his Kingdom; 
☜  and how seasonably will the Physician appear when the world will be so diseased? how sweetly and refreshingly will the light of the Sun of Righteousness be at such a midnight? Zech. 14 7. 2 Pet. 2.14. Christ, though he brings day with him, comes at midnight. Matth. 25.6.  
And if by the latter days we are to understand, as we may, the last days, are not the last days, and the last of days in the world? did ever men love others less, and themselves more? Judas his plague was, his bowels gushed out; But O Lord! our curse is, we have no bowels of love at all. Is not this a covetous age? Many have rich Arras to hang the walls of their Chambers with, and have not Canvas to  a naked member of Christ withal; how many Lazaruses are daily laid at our doors? and how few have money in their purses to relieve? nay, not compassion, or honey in their hearts to pity them? what iron hearts have we in this golden and in this gilded age? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  golden, I mean, not in a moral, but natural sense; as for the love of God, whereas we should be lovers of God more than lovers of pleasure; we are lovers of pleasure more than lovers of God; nay, lovers of pleasure and not lovers of God, unless that by our God we mean our pleasure; And as for the rest of the gang of Vices, I shall say no more, but that we need not go up and down with a Candle and Lantern to find proud, unholy, heady, Traitors in the world. How long Lord? how long ere thou appearest, the Judge of thine Enemies, the Father of thy Children, and the King of thy Subjects? Come Lord Jesus, come quickly, and blessed are all they that love his appearance; his appearance in his Spirit, in his Cause, and in his Person.  
In this prospect of what God will do in the world, take these three or four Cautions.  
1 Limit not God to your means. Some indeed have power to help Zion, but no heart; some have an heart, but no power; others have power in their hands, but no hearts to help Zion. Powers, Armies cannot work without God, but God can work without them. God's work cannot be done by the mighty, for ordinarily it is opposed by the Mighty; the mighty Pharisee derides Christ, the mighty Pilate condemns Christ; for the most part all the mighty in the world, are against the Almighty of the world. What say Monarches that are profane? If Christ come to reign over us, what will become of our honours? Say the unrighteous Judges, what will become of our Fees? and the lazy Shepherds, what will become of our Live? Remember, 
Creaturae potius sunt media deferentia: quam operantia.  if all men were willing for God, yet the best of men, are but men at the most; the most of men, or all men, are but men at the best: Men are but Vials, and they have no more of Virtue in them than Providence infuseth, not a drop more. All the Tribute that God requires, is to attribute all to him, and he is resolved on the glory of all. Means are not used by God, because they are effectual, but means are therefore effectual because God useth them: A straw in the hands of Omnipotency, proves a Spear, and a Spear without an Omnipotent influence, turns in a man's hand to a Straw.  
It is not improbable that the nigher Christ comes to his Throne, the meaner the instruments of his advancement may be. 
☞  Who art thou O Mountain? before Zerubbabel, thou shalt become a plain. There are many Mountains against Zion, visible and invisible Mountains, but Jacob the worm shall thresh Mountains; 
Parturiunt montes & generatur ridiculus mus.  strange! as we say, a Cat may look on a King; so a worm may crawl on a Mountain; one Mountain is able to crush a million of Worms, but if Zion be trampled on in Christ's day, she will turn again, and one worm shall thresh a million of Mountains. Providence can turn Mountains into Molehills, and the proud, politic Hills of the World into Hell. God doth such things by such inconsiderable means, That no flesh might glory in his presence, 1 Cor. 1.31. If any creature will glory (as if the Apostle had said) let it glory behind the Lords back, which it cannot do; God will face down all the glory and glorying of the world. Remember, that God may show his Honour by another, but he will never give his Honour to another.  
Shall the Axe lift up itself against him that heweth therewith? there is a jest indeed! As Nabuchadnezzar said, Is this not great Babylon that I have built for the glory of my Majesty? more truly may the Lord say, Is not there the stony heart that I have softened? is not this dead and decayed England that my Arm hath revived, for the glory of my free Grace and Power?  
Moses led Israel out of Egypt, but Joshua led Israel into Canaan. The Lord changes Instruments at his pleasure, and for his Glory. This man, saith God, shall begin a work, and that man shall perfect it; this is the man we cry up, and all others must not be named the same day with him, now Essex, than Waller, 
☞ Quod fluctus insurgunt potest navicula turbari, sed quod Christus stat non potest mergi.  now Massey▪ then Fairfax, than Cromwell. Hence it is that God often suffers Instruments to break and fall, when we lean too much on them. God will make us know before he hath done with us, that he will neither do the work of peevish man, nor go in man's crooked way.  
Never fear, let the Lord choose his own weapons to fight his own battles; As long as he hath a Cause in the world, he can never want shoulders to maintain it; Man's day is not the Lords day, and Man's man, though godly, is not God's man: Till the Saints meet with a Pharaoh, that God can neither conquer nor overcome; with a red Sea, that he can neither dry up, nor divide; with a wall, that he can neither throw down nor climb over, never distrust.  
Secondly, Limit not God to our time; It is true, we must give God no rest, until he perform his Promises, that is, we must be importunate in the means, but we must in the mean time rest on God, and leave him to his own time. The Vision is for an appointed season, and therefore we must wait for it: The Seers often may lie, but the Vision shall speak, though it seem dumb, and not lie. The glass of Providence runs in the dark, and it is a comfort for the Saints, to believe it doth not stand still: but as no man can number the Sands, so no man can jog the glass to make it run faster, or tell when it shall run out. That Babylon in the Letter shall fall, it is certain; It hath been accounted difficult to tell the age, it is impossible (as most judge) yet to tell the year, and unlawful to search out the day or hour of her ruin. If the Son of man knew not the day of the last Judgement, as in the Gospel, much less may the Sons of men presume to know the day of a particular, though special Judgement, as that of Babylon: And Christ was well versed in daniel's numbers, from whence collections chief are fetched for the time of Babylon's downfall. It is a good observation, that Providence is the best interpreter of Prophecy. Yet no question herein, but we may employ our Reason as well as our Faith; She shall be set (q.d.) on fire, and usually smoke goes before the flame; there shall be signs of her ruin in the world, and they are to be viewed. Here we may guests, but can hardly determine; her day hastens, and by many symptoms of Providence she lies upon her Deathbed, and probably Six hundred sixty six (as we say Eighty eight, for One thousand five hundred eighty eight, so by a Synecdoche, Six hundred sixty six, for One thousand six hundred sixty six) may ring her Passing bell. Many good Archers have been shooting, but none, as I know, yet have hit the mark; some have fallen short, and some may fly over.  
The Lords furthest way about is often the nighest way home. There are two famous Proverbs to this purpose with the Jews; God will be seen in the Mount; and, when the tale of bricks is doubled, 
Cum duplicantur lateres venie● Moses.  Moses will come. Nullum tempus occurrit regi, is here a good maxim: All time is a like to an eternal God; what work God will not do to day, he can do to morrow. He often defers our expectation, but never misses his own opportunity. Christ suffers Lazarus to lie long in the Grave, 
Si amatur quomodo infirmatur, si infirmatur quomodo amatur?  and did not raise him so soon as he was buried, though Christ loved him dearly; whence we may observe, That oftentimes those whom God loves most, he seems to make least haste to help; The Cause of Christ sometimes seems to sleep; but never dies.  
When wicked men have played their Game (which possibly many think long) God will shuffle the Cards together, and tumble them under the Table. Oh now or never! now if ever! say we, The Saints might be united, profaneness might be suppressed, 
Non quarto die pati permittetur qui scitur ultra non posse quam triduo tolerare 1 Cor. 10.10.  and all burdens might be taken off: Like children, as it is well observed, we love green fruit, yet that breeds worms; We love to have the Apple out of the fire before it be half roasted, mercies before we are ripe for them; but it is better to have Judgements in Mercy, than Mercies in Judgement. God had almost forfeited his Bond to the Israelites, but he faithfully came before the Sun was down, and paid his debt, at the end of the four hundred and thirty years, even the self same day they went (according to his promise) out of Egypt, 
Quaedam non negantur sed ut congruo tempore dentur differuntur.  Exo. 12.41. And if, says God, Psal. 89.35. I perform not my promise, let my word never be taken more. Saints, consider, Your Father's Goodness makes the Promise, his Faithfulness will perform it; and his Wisdom alone will find out the fittest time.  
Thirdly, You that are jacob's, take heed of repining at Providence. Stand still, said Moses, and see the salvation of God, Exod. 14.13. The greatest work of man oftentimes is to stand still and see God to work. There is a time for Joshua to fight in the field, and a time for Moses to pray in the Mount; 
O vitam miseram iam diu timere, quam est illud ipsum quod timetur! Orat. Att. Epist. l. 10.  when there is not an opportunity to fight down Babylon, there is a time to pray her down. Christians, in turns of Providence, have need not only of zeal but of wisdom. We must go when God calls, but a man had need to have good ground to go on, when he saith God calleth him out of his Calling.  
While a Court sits there is a confused noise, but when the Judge takes the Bench. the Officers cry, Peace, Peace; my friends, the passions and opinions in this age make a din in the world, every man must have something to say for its Government, what proing and cunning? The Lord now takes the Chair, and craves audience. God hath long seen what man can do, oh that men would hearken to what God can say! Foolish man hath been speaking great words, this is the way for our establishment or none, no that's the way says another; But the wise God will speak great things; what God will speak will be worth the hearing, and it is manners to give God leave to speak in his Providences. Men love to hear themselves speak, and to see themselves act, though neither be to any purpose.  
They say there is a sweet music in the Spheres of the Heavens: Sure I am, though Providences seem cross, and to clash, yet there is a sweet order among, and melody in them, but that we cannot perceive them, because, our eyes and ears are filled with the noise and news of the world. 
Jicere miserè non potest qui spem in Deum jacit.  Man goes about often to mend one rent and makes two. Every one will be trying conclusions on the body of poor Zion; but as he said, Many Physicians have killed the King; So I may say, many Empirics have almost destroyed Zion.  
Most are getting great Lands and Live, but how few possess their souls in patience? Oh that we could in this stormy age enter into our Chambers? let God bolt the door, and rock the Cradle, and we shall sleep sweetly; The Attributes and Promises of God are our Chambers. I have heard of an Emperor, that when he was disturbed with passion was wont to lock himself in his Closet, and never to come out till his spirit was composed; Disturbances in our minds are quickly raised, like evil spirits, but hardly quelled. There are two difficult, but needful duties in this dirty and distracting age, To sweep our own doors, and to shut our doors about us. Oh that we could look to our Duty, 
Ego in hac fabula partes meas peraga●n, viderit, de exitu ipse choragus Christus. Eras. Epi.  and leave the event to God If we did look to our Tackling, the Pilot would look to the Helm. God hath a greater venture of glory in the Church's welfare, than man can have, only let the Jonahses be cast overboard, and then let the Mariners fear no storm. Be still, and know that I am God. If you will not believe, you shall not be established, was good Divinity of old. Remember, Until the World can shake God off the top of the Ladder, the jacob's of God shall not be disturbed in their rest at the bottom.  
And that, as there is a necessity to yield to Gods will, because it cannot be resisted, so there is great equity therein,, because it cannot be bettered.  
The Bed was Earth, the raised Pillow stones,  
Whereon poor Jacob rests his head, his bones.  
Heaven was his Canopy, the shades of night  
Were his drawn Curtains to exclude the light.  
Poor state for jacob's Heir, it seems to me,  
His Cattle found as soft a Bed as he:  
Yet God appeared, there's his joy, his Crown;  
God is not always seen in Beds of Down.  
Oh! if that God▪ shall please to make my Bed,  
I care not where I rest my bones, and head.  
With thee my wants can never prove extreme;  
With jacob's Pillow, give me jacob's Dream.  
Fourthly, and lastly, While others climb in the world, climb you jacob's Ladder; and there are three artificial ways in a spiritual sense for climbing.  
The first way, is with Jacob, to lie flat at the foot of the Ladder. God usually cast his Prophets into asleep, and then revealed his Oracles to them. 
Non nisi in culmine humilitatis constituitur cognitio veritatis. Bern. in loc.  Jacob was a plain man, and he saw God, says the Text; mark it, he saw God in his goods, in his Wives, these goods the Lords gave me; he saw God in Esau, and yet there was as little of God in Esau as could be, I saw thy face as the face of God, he saw his Father in his Brother. They say, Astrologers, when they would take a view of the Planets and Orbs of the Heavens, they lay themselves flat on their backs, that nothing may hinder their contemplation; lay yourselves flat on your backs, and you cannot choose but have a sight of Heaven. Only they that are like Jacob see the Ladder as Jacob did; Gospel simplicity hath the sweetest view of Gospel Mysteries: Jacob had many Visions before, but did not see it, at last he dreamt and behold a Ladder.  
Secondly, Descend, if you would ascend jacob's Ladder. A Paradox you will say; but the truth is, he that exalts himself, God will debase; he that lifts himself up goes further from God, and he that humbles himself comes nigher to God. The Apostle, Phil. 3.20. ascends gloriously; Our conversation is in Heaven, we are men of another will, men of another world: But how came the Apostle so high? He had it seems been climbing a wrong Ladder before in Pharisaism; Circumcised the eighth day, an Hebrew of the Hebrews, he reckons seven steps, but comes down from them all to meet with Christ, vers. 7. Those things that were gain to me, I account loss for Christ. Christ for my money, says Paul, there he descends; And Rom. 7. we have the Apostle descending again, O wretched man that I am; I an Apostle! 
Descend in infernum vivens, ne descendas moriens.  I a Professor! none so proud, none so profane as Paul; he goes even to Hell gates, Who shall deliver me? but presently he ascends, and mounts up as it were on the top of jacob's Ladder; Blessed be God, through Jesus Christ, who hath given us the victory. So David, What am I, or my Father's house? my sins are continually before me; and immediately, like a ransomed prisoner, sings and warbles out in the Psalms, Praise the Lord, all that is within me praise the Lord. Some say, that when the Apostle Act. 9 was cast down and lay in blindness for a time, that then he had the sight of Heaven, 2 Cor. 12. 1● Oh how high is God in an humble heart? and how high is an humble man in the the Lords thoughts?  
They say, water ascends no higher than it descends; and surely, In experience to many souls, the gate of Hell is the nighest way to the Palace of Heaven. Pride goes before destruction, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but the humble the Lord will teach▪ & prefer. Self-abasement, is the next step to Joy and Assurance. We can sooner see Stars in the water, than water in the Stars. Many descend by ascending, but the best way is to ascend by descending. The best way to see the glory of the Lord, is to fall down before God on our faces; We can never see our own glory and God's glory together. The best way to improve some talents, is to lay them up; Moses had more glory by his veil, than by his face.  
Thirdly, Stand not still on God's Ladder. Not to go forward, is to go backward; better never to have begun to climb, than not to climb to the top; Many run that never obtain the prize; Many shoot but few hit the mark. Gaze not on the Lord's Ladder, mind your journey to Heaven, these are giddy and dizzy times; If ever you would not be falling Stars, be not Planets, not wand'ring Stars; not one in a thousand that is a wand'ring Star, but a thousand to one he proves a falling Star. Neither come down God's Ladder with Demas, nor fall off God's Ladder with Judas; in a moral sense, or spiritual rather, be Angels ascending, not descending; the falling sickness is much abroad, we fall not forward, but backward, as Ely did, and many break their necks: The Lord grant you may not be blazing stars for they are portentous, nor fallen Angels. How soon (as the Apostle said) are we removed into another Gospel? How sad to consider? the last year visibly an Angel, and this year a Devil; yesterday Professor, is to days Ranter.  
The Well is deep, said the Samaritan, and there is need of a Bucket; So the Ladder is high, and the ascent is great, we need Faith. Faith and Love are the two hands by which you must climb, take good hold; Patience and Perseverance your feet. Think not to climb with your hands full of dust, beware of Covetousness. Dream not on God's Ladder, if you would dream, come down to the foot of the Ladder; you no sooner begin to sleep, but you begin to fall. Those that stand high, had need to stand fast, for there is more fear of their falling, and danger if they fall. Eutichus was asleep, Act. 20.9: in an upper Loft, and he fell down dead; David was high on this Ladder, but when he committed folly with Bathsheba, he almost broke his neck; and so Peter, a glorious Professor, when he denied his Master. Many Graces run in the Race, but only Perseverance obtains the Crown. Despise not Providences, yet be ruled only by the Word; Observe, but serve not the time; Providence by many, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I confess, is made a stalking horse to all designs, and most lay more on its back than it doth willingly bear. Providence and Conscience are the greatest Martyrs this day in the world. The sufficiency of Providence is no warrant for us to neglect our Callings, or the use of means; God feeds us, but eating; God cloaths us, but, by our industry; for though man lives not by bread alone; 
Necessitas decretorum ●●ei non tollit libertatem in creaturis rationalibus nec contingentiam in causis secundis. Wollebii Epit.  but by every word that proceeds out of God's mouth, yet that mouth that blesseth the bread, bids us to labour for it; so our labour is to be joined with the Providence of God, and yet nothing is to be attributed to our labour, but all to Divine Providence; neither is Providence an Apology for the use of unlawful means; We are not to walk according to the secret but revealed Will of God: He that useth lawful means to bring about an unjust end, putteth God into the Devil's service; but he that useth an unlawful means to bring about a just end, puts the Devil into God's service: though indeed no man sins without God's Providence, yet no man sins without his own proper inclination. Man is guilty in practising, but God is not guilty in permitting evil. And yet God, as he is gracious in his Word, so he is glorious in his Providence; In the agreement of which I shall conclude. It is the greatest folly in the world to follow the dark cloud of Providence, without the pillar of fire of the Scriptures. It is ignorance (the lest that can be spoken of it) to follow Providence without a Scripture; arrant Atheism to follow Providence against Scripture. No things can be Orthodox or sound in the Volumes of Providence, that are erratas in the Volumes of Scriptures: Those that undervalue the Authority of the revealed Word, it is to be feared they either have, or will manifest they have, no other Old Testament but Lucian, and no other New, but Machiavil.  

Methinks His works are like rich Tapestry  
Unfolded all unto a jacob's eye.  
Our Father's Image hangeth in this story  
Embroidered all with Power, Wisdom, Glory:  
But Providence is neither the first figure  
In God's Arithmetic, nor yet a cipher.  
They represent the mind of God above  
In golden Characters, but not his love.  
They do not prove a Cause good for to be,  
Yet make a Cause, if good, shine gloriously.  
Scriptures declare the Lords approving Will,  
Events his peremptory Will fulfil.  
His Word shows us what he would have us crave,  
His works show what he would have us to have.  
The royal and unchanged Word's our Text,  
Whereunto as a Commentary annexed  
God's Providences be; These glosses are,  
But that's the Copy and Original fair.  
There is a God, these Works do plainly tell,  
And out of them Reason his Name may spell;  
Yet read them curiously, you cannot smell  
In them the Rose of Sharon, that's Gospel,  
Indicted by the Spirit from on high,  
Engraven in the Scriptures, not the Sky▪  
The Sun and Stars do not make a dumb show   

yet by them  
A God, but not a Father we may know.  
How many Vows in perils do we make?  
And yet from Providence excuses take  
Against Performances. How many now  
See jacob's Ladder, but forget his Vow?   

To conclude.  
Let Jacob now awake, and preach, and pray,  
And sleep no longer; for he clearly may,  
Without a Dream, see, by the Gospel light,  
The Ladder which before he saw by night.  
Let's draw the Curtains, shadows fly▪ away,  
Visions and Dreams be gone, 'tis break of day.   
FINIS.   

MONOMAXIA: JACOB wrestling with the ANGEL, OR A sacred Duel, fought between God and Man, at Peniel; with the issue of the Combat.  
Represented as a lively example of Faith and Prayer, to all the Israel of God.  
By J.R. of Shoreditch.  
Ask of me things to come concerning my Sons, and concerning the work of my hands, command ye me, Isa. 45.11.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pel. l. 4. Ep. 27.  
London Printed for L. Chapman at the Crown in Popes-head-Alley. 1655.   

To his endeared Aunt Mris. Dorothy Marsh, Widow, Living at Dover.  
Endeared Aunt,  
I Have much desired an opportunity to express my thankfulness to you, for those real Kindnesses you have so long and often expressed to me; and though it lay not in my Power to requite, yet I would not want Affection to acknowledge your love. It is an old observation, that they that do a good turn must instantly forget it, and they that receive it must constantly remember it; you have done the former; as for myself, I will not deny but my memory hath long been asleep, but I would now only testify (by this public remembrance of my duty) that it is not dead. The Lord made you an instrument, though not of my natural, yet of my spiritual birth; you gave me not suck indeed from the Breast, but you fed me with the sincere milk of the Word, you first taught me the first rudiments of Christianity; not so much how to spell the Name of God or Christ, as how to spell out the Name of God in Christ. What cause have I to bless the Lord, that you instructed me how to believe, before I was tempted to doubt? you knew that I came so full of poison into the world, and therefore you could not too soon administer physic, to expel it; you looked on Original sin (as like a common fire in a Town) in my soul, and you searched, not so much how it came, as how to quench it; you did not prevent but prepare a way for the workings of the Spirit. How happy was I, that you did not (with some) judge it prejudicial to the guidance of the Spirit to be indoctrinated in a form of Divine Knowledge? I remember, I have read somewhere, that Luther, when he heard how that little children prayed against the Turk, said, In the name of the Lord let them go on; for as they want the knowledge of men, so they want the malice of men, and God may hear them. I must acknowledge I lived long in the world before I knew what it was to die to the world, and many years had the profession of Religion, before I was acquainted with the experience; yet I bless God, even then when I had not Saving Grace for my own Salvation, that I had any Restraining Grace for the good of others. How did you pray for me, when I was not able to pray for myself? your heart was tender, when mine was hard; my prayers now are to the Lord, that though I yet carry a body of sin about me, and in my own sense have been often a sinking, that yet you would praise God with me, that a Nephew of so many prayers hath not perished indeed.  
Your condition now calls for my counsel, but I will not undertake to teach my Teacher, only humbly telling you, what once with delight you taught me out of that School of Wisdom, Pro. 3.11. Despise not the chastening of the Lord, neither be weary of his correction.  
What though you have been cast down, will you conclude that you are cast away, when your God hath on purpose cast you down, that he might not cast you away? You know that God's fish thrive best in salt waters; that the Walnut-tree is most fruitful when it is most beaten; that David was never so tender as when he was hunted as a Partridge, and Jonah never so watchful as when he was (alive in his Sepulchre) in the Whale's belly. It is true, you are Husbandless, but yet not Fatherless; my once dear Uncle is now singing out the praises of the Lamb in the new Jerusalem; the singleness and sincerity of his Light, Love, and Life, did tell his acquaintance he was a Traveller thither; now you dare not mourn because he rejoiceth; and can you mourn while he rejoiceth? Oh! that you would rather consider what a comfort you once had, than what a comfort you now want; rather to meditate of your going to him, than grievingly to think of his going from you. My dear Aunt, let me use that phrase (that was spoken to a friend on such an occasion) You know well that you have need of his joy, but he hath no need of your tears. Your Husband was also your Brother, and if that maxim be true, that the union of Grace is stronger than the union of Nature, than I am persuaded, you mourn not so much for the loss of an Husband, as of a Brother in Christ; yet though the stream be cut off, you have the Fountain. I would speak more of this, but I shall forbear, lest while I go about quite to extinguish, I should unawares revive the grief; chew not this Pill, but swallow it whole; and it will not prove so bitter.  
I believe you are more perplexed with the public evils of Zion; But in this you may consider, the Lord wounds that he may not kill, and overcasteth the face of his Church with a cloud, that the Sun of Righteousness may at length shine out the more clearly; and that those storms and waves are happy that shall drive the Ark nigher to her Harbour. It is certain, All things shall work together for their good that love God. It is your happiness, your comfort lies not in the lives of others, but in your own experience, that while others tack about after every wind of Doctrine, you still steer your course according to the compass of the Scriptures; that while some think it zeal to fall in love with every fond opinion that presents itself on the Stage of the world, that you have chosen your Love, and love your choice, in the Practice of Piety, mortification, and conformity unto God; That while others talk much of God, that your study is rather how to speak with God himself, than of God to others; That while they love to gaze on the Infirmities of others only, that you love rather to weep over your own sins in your Closet, than to cry out against the sins of others in the Market place: but herein you know you are not justified, and I trust you would much rejoice that you had something more you might account nothing for Christ.  
Go on, dear Aunt; Put on the whole Armour of God, that when you have withstood you may stand, and when you have stood it out on earth, you may sit down in a Throne in Glory. Perseverance is the Crown of Grace, and Heaven is the Crown of Perseverance. You could not mourn (as the Martyr said) for the absence of the Bridegroom, if you did not belong to the Bridegroom's Chamber. Ride on in Faith, though the way may be the dirtier the nigher you come to your journey's end; The Sun shines most amiably towards its descent; eye not the stream through which you wade, but the firm Land to which you go; Look not on your Race so much as on your Crown; your storms and Tempests, Doubts and Fears, as your Port and Harbour. Here is your Seedtime, hereafter is your Harvest; Here is your Hell of Difficulties and Desertion, hereafter is your Heaven of Light and Peace.  
You shall not always climb with the Angel, but one day stand on the top of the Ladder with the Lord; You shall not always wrestle with Jacob, the Day will ere long break, and then farewell hardness of Heart, and temptations to Despair, and mourning for Sin, and doubting of God's Love for ever. When you shall lodge in the Arms of your Physician, than no more complaint of your wounds; When you shall walk in white with a Crown on your head in Heaven, you shall not want the gracious company of an Husband, as a fellow Member of Christ to comfort, or as a Preacher to instruct you; There are no tears falling down the Spouses Cheeks in glory. Comfort yourself with these things, that while you wait with Hannah for the Consolation of Israel, you may at length (when death shall knock at your door, which cannot probably be long) by Faith, with old Simeon embrace the King of Saints in your arms, singing his sweet and Swanlike Song, Now lettest thou thine Handmaid, O Lord, depart in peace, for mine eyes have seen thy Salvation.  
As for this Discourse of jacob's wrestling (I here present you withal, as a Testimony of my Love and Obligation) I hope you will see your face in it as in a Glass; not teaching you so much from me, how you may be Israel prevailing with God, as to show you how you have been as Jacob, a Wrestler with God. Accept of it my dear Aunt, and farewell in the Lord, in whom I subscribe  
Your most obliged Nephew, Fra. Raworth. From my Study at Shoreditch, Janu. 20. 1654.:   

Jacob wrestling with the Angel, or a sacred Duel between God and Man.  Gen. 32.24, 25, 26, 27 28 etc. 
And Jacob was left alone, and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his Thigh: And the hollow of jacob's Thigh was out of joint as he wrestled with him. And he said, Let me go for the day breaketh; and he said I will not let thee go, unless thou bless me. And he said unto him, What is thy name? and he said, Jacob; and he said, Thy name shall no more be called Jacob, but Israel, for as a Prince hast thou power with God and with men, and hast prevailed etc.  
HAving in the precedent Discourse treated of jacob's Ladder, I shall now (by the assistance of the God of Jacob) discourse somewhat of jacob's wrestling. Christians, if ever you would have jacob's Vision, get jacob's Faith. In this Scripture we have an elegant description of a Monomachy or Duel, fought between the Almighty and Jacob. And in it,  
First, We have the Combatants or Duelists, 
Tenet in luctâ Jacobus hominem, sed ille h●mo Deus erat.  Jacob, and God, who in Genesis is called a Man, because he appeared in the shape of a man; And in Hosea (chap. 12.4.) an Angel, representing Christ the Messenger of the Covenant. The Hebrews say, this wrestler was Sammael, Esau's evil Angel, who now contends with Jacob for the Blessing; but that this Angel was God, appears, considering that Jacob was blessed by him; now it is the Prerogative of God to bless, and not of Angels. Secondly, He saith, Thou hast had Power with God; and Jacob saith, I have seen God face to face. Thirdly, Because this was the God of Bethel, Gen. 35.7. Hos. 12.4. What a prospect were this! we have not here one man wrestling with another man, we have not a MAN wrestling with an Angel only, but the Immortal God wrestling with a Mortal man. 
Erat verbum cum Jacob Aliptes, & Inunctor ac Paedagogus humanae naturae. Cl. Alex.  All in the letter that were interested in this Quarrel were in the field together: Jacob had no Second, and the Angel needed none: How inferior a Match was Jacob for the Angel? how superior a Match was the Angel for Jacob? will a man contend with God? Job 13.8. Shall the Axe lift up itself against him that heweth therewith? is there a woe pronounced against him that strives with his Maker, and dare Jacob strive with his Maker? Isa. 45.9. how ungracious is it for the child to quarrel with the Father? and doth it not seem dishonourable for the Father to quarrel with the Child? but let Jacob remember, That though it be presumption in him to challenge the Angel to fight, yet it is but obedience in him to fight with, when he is challenged by the Angel; That Angel that knows how to gain glory by being conquered, 
Eul ne Herculesquidem contra duos, at hic Jacobus contra Deum & hominem.  knows how to retain his glory by fight with Jacob. That it was not so visible a disparagement for God to wrestle with man, as it was for God (for so Christ is) to die for man. Ephes. 2 7.  
Secondly, We have the field, and the time of the Combat. The place where they combated was beside the Ford Jabbock, vers. 22. at Peniel, Hos. 12.4. Jacob, vers. 24. was left alone; not that jacob's company had left him, but that he for a time had left his company. The words by some are rendered actively, and not passively, He remained alone behind, not only to see all his Household and Stuff safe over the Ford, but also to retire to Prayer. How sweetly did Jacob enjoy the presence of God, when he left the company of man? 
Amat secessum ardens oratio.  Jacob (I am persuaded) was never less alone, when at this time he was so alone. It may be more truly said of Jacob, than of any other man, he speaks more with God than with men. Christ loves to embrace his Spouse, not in the open streets, but in a Closet, and the soul never hath sweeter views of glory, than when it is (q.d.) out of the view of the world.  
We have likewise the Time of the Duel, the Night. The Text tells us when the Duel ended, but not when exactly it began; 
Si vincat minimum summus, laus vincere non est, Atque decus minimo fiet ab hoste minus. De precio victi prudet victoria, victor Tantus erit victi gloria quanta fuit Acc: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: xix.u. 9.12.  it broke off at the breaking of the day, vers. 24. but how many hours of the night it lasted, we cannot tell, but so long it lasted, till Jacob had the better of the Angel; possibly it began at midnight. It is no matter how far a man runs, if he come not nigh the Garland, nor how long the Soul wrestles with God so much, if he wants Faith to get the victory. The Angel seems not to wrestle fairly, he should have given, and he takes advantages of Jacob. For an Angel to fight with a man, with a single man, with a travelling and tired man, was too much: Jacob was rather fit to fly than to fight; nay, rather fit to sleep than either to fight or fly. The night was made for man to rest in, but when we cannot sleep; Oh that we might entertain our waking in wrestling (as Jacob did) with God.  
Thirdly, We have the Duel itself; wherein we have the ground of the Quarrel, and the manner of the Fight.  
First, The ground of the Quarrel; Jacob was afraid of Esau, and he would have a Blessing; he flies to God, that he might not fly from Man. Go would have left off, but Jacob would not without God's consent to bless him; it seems that Jacob now was on the offensive, and God on the defensive side; Lord says Jacob, thou art my Prisoner, and before thou art released, bless me. God is taken captive by Prayer, and become a prisoner to man, and stands at his courtesy, who says, I will not let thee go, unless thou bless me. We say, those that have the longest Sword, may command Peace when they will; Jacob here is resolved to make his own terms, for he hath the vantage-ground of the Angel, he hath the Angel at his mercy. I will not let thee go unless thou bless me. It is not belike now, as God will, but as man will; Jacob prays to God, and then God prays to Jacob, or rather prays Jacob. Let man be a Suitor to God, and God will be a Suitor to man. The Saints are Gods Favourites, and they may have any thing of him. It is a greater trouble sometimes to God, not to be asked, than to give (Molestius est Deo nihil peti, quam dare.) Oh the power of Prayer  
Pray not for this people, says God as if God were afraid of Prayer. The Prayer of God's jacob's are of such power, that God is fain and forced to forbid them to pray, because he would not grant, lest he should be overcome: This Christ showeth, when he resembles his Father to the deaf Judge, and his Petitioner to the impotent woman, which cried to him, and made him hearken to her, as if s●e had compelled him, Luk. 18. Prayer is compared to Sampsons' hair; for as all the strength of Samson lay in his hair, 
In hoc quod oculi Domini super justos sunt, effectus asp●cientis ostenditur; in hoc autem quod aures D. sunt in precibus justorum, exaudientis largitas demonstratur, & non tantum audientia D. sed quasi obedientia designetur. Salu. in Psa. 34.  so all our strength lies in our Prayers (in Christ our Head.) The eyes of the Lord are on the righteous, and his ears are in their cries, Psa. 34. Whereby is signified, that God doth not only give an audience to prayer, but that he is at the command of prayer; that he yields it, q.d. a kind of obedience. Oh! How potent is jacob's prayer with the Omnipotent? How mighty with the Almighty? Let Prayer be only mighty with God; it is enough that Prayer is as it were Almighty with man.  
Secondly, We have the nature or manner of the Combat, It was both corporeal and spiritual.  
First, It was outward or corporeal. Jacob was real flesh and blood, and the Angel appeared in the form of flesh and blood. This wrestling was not spiritual only, because of what the Apostle said, Ephes. 6.12▪ We wrestle not against flesh and blood, but against Principalities and Powers; neither secondly, was it in a dream, as the Rabbi dreams, as if jacob's Thigh had been hurt, not by wrestling but by travelling; But the continuance of jacob's wrestling till the morning, the real and sensible hurt of his Thigh, the imposition of a new name, the testimony of the Prophet, Hos. 12.4. show that his wrestling was real. The Angel would try a fall with Jacob, and Jacob, se defendendo, would try a fall with the Angel. 
Hoesit pede pes, densusque viro vir, ut Poeta.  Jacob played, q.d. at hug with the Angel. Methinks I see them to lay Arm on Arm, to set Shoulder to Shoulder, put Foot to Foot they fought hand to hand, as one man fights with another. Epalaien, says the Septuagint, Ekulieto, say Symmachus and Aquila, Jeabak, says the Hebrew, a peculiar word, not used as I know of but in this history; they did raise the dust about one another with their feet, if possible to hinder each others circumspection by it, as the notation of the word is; or according to the custom of wrestlers of old (who contended naked, anointing themselves that they might be the more active and nimble) cast dust or sand one upon another, 
In arenam descendere, operam & oleum perdere, apalestros ineruditus. Prov.  that so they might take surer hold one of another. Some say (from Abak) the Angel and Jacob did tug and turn each other till they sweat at it, that a vapour or exhalation did arise from the struggling of their Bodies, which is common both to runners and wrestlers; they did not beat the Air (as the Apostle hath it elegantly) they did not wrestle in jest, but they strove to bring under each others body, contending for victory as for life. We may not think that this was muta lucta, blows without words, though in Combats there is more need of blows than words; yet this wrestling of Jacob was not only, no not principally corporeal, but secondly, spiritual; Jacob contended as well by the strength of his Faith, as by the force of his body. Tears and Prayers were the Ambassadors of jacob's heart to treat, and the weapons of his hands to contend with the Angel. 
Proprium erat Athletarum & pugilum clamour & gemitus quo se in luctâ confirmarent. Pincd.  So saith Hosea, He wept and made supplication; who wept? the Angel or Jacob? the Conqueror or the conquered? If the Angel wept (which seems most agreeable to sense, for humane passions and actions are attributed to Angels in Scripture) than it was because he was conquered; if Jacob wept, (as the usual interpretation is, which I here follow) than it was either violently by the distorting or unjointing of his Thigh, which might provoke tears; or naturally, even for vexation that he could not yet prevail; and also morally, he shed tears of blood in his heart; he assaulted the Angel with Arguments that he might prevail. 
Jacobus vincit invincibilem non praeliaudo sed precando.  Jacob wrestled by Tears, and prevailed by Prayers; he not only prayed but cried, his weeping was a loud cry, and though he had spoken never a word, yet every tear had a voice in it. Jacob had more hold and power of the Angel with his tears than with his hands; 
Perque sinus lachrymae flumiais instat eunt.  he holds fast and cries out, If I fall, the Angel shall fall too. Right Jacob still! he had formerly cheated his Brother, and now he would supplant the Angel: in a nobler sense might Jacob here be said to fight, not against flesh and blood, but against Principalities and Powers; such as jacob's Antagonist was, such were his weapons, both spiritual.  
We may say of Jacob, 
Nunquam lachrymae inita redduntur imperio sed magis irretantur. Seu.  as was said of Hezekiah, I have heard (says the Lord) thy prayers and tears; a a strange speech! I have heard thy Prayers, that we understand well enough; but I have heard thy Tears, have tears tongues? or can tears speak that they may be heard? I dare adventure to say, that the thunder that cleaves the clouds, makes not such a rattling sound and roaring noise in the ears of man, as the tears of the true jacob's do in the ears of God. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) God like a tender Mother picks out the necessities of his children by their tears; and doth as well, if not better, understand their mind by their weeping than by their words. Many have fervently uttered their will to God, that have spoken never a word. Why criest thou to me? says God to Moses, Ex. 14. I read of Gods crying to Moses, but not of Moses his crying to God, 
Moses egit vocis silentium ut corde clamaret.  no not a word. Hezekiah chatters like a Crane, and mourns as a Dove, Isa. 38.14. Yet God hears sense, though he cannot speak sense; words are but like smoke, Faith is the fire, and though smoke is a sign of fire, yet often there is least smoke, where there is most fire.  
Christ receives sighs in his Censor for Prayers: Though others mock at groans, yet he that made them knows what they mean. The Spirit first makes the sigh as an Intercessor, and then as God hears it; He is within praying, and without hearing; a dumb beggar gets an Alms at Christ's gate even by making signs, when his tongue cannot plead for him, and the rather, because he is dumb. The Lord regards not the Grammar of prayers, how men word it in prayer; nor the Arithmetic of prayers, how often they pray; nor the Rhetoric of Prayers, how finely they pray; 
Cum Spiritus Jacobi suspirat Spiritus Dei inspirat.  nor the Music of prayers, what sweetness of tone men have in prayer; but the Divinity of prayer. Christians, the Spirit of God makes intercession in us with sighs and groans which cannot be uttered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for their greatness; that as there is joy unspeakable, so there is sorrow unutterable; rather for their littleness, their feebleness, and faintness: yet God hears them when we scarce feel them; he knows the meaning of those groans, which never as yet knew their own meaning, and understands the sense of those sighs, 
Oratio licet tacens est Deus clamour.  which never understood themselves. But may the soul say, If my groans are unutterable, are they not then unaudible, can they be heard when they are not uttered? Oh! consider, that as God can hear without an ear, so thou mayst speak without a tongue. And on the contrary. What a sweet thing is it, for a broken heart to shed tears in the bosom, and drop tears on the Bible when it is a reading in private, to weep and read, and read and weep again, not to be able to see letters for tears? Marry Magdalen was famous for tears, and Christ was never so near her, as when she could not see him for weeping. When we wrestle with God, we must mingle more Faith with our Prayers, we must pray more beleevingly; we must mingle more fire with our Prayers, we must pray more fervently; we must, as Jacob, mingle more water with our prayers, pray more humbly and weepingly. Though we read not of his weeping plainly in the History, 
Plerumque hoc negotium plus gemitibus quam ser●●nibus, plus fletu quam affatu geritur.  yet we do in the Prophecy; probably Hosea (some may think) had that carriage by relation or Revelation. Prayers and Patience are the Armour, Prayers and Tears are the weapons of a Christian: If we would conquer as Jacob did, we must weep or sigh as Jacob did. As music on the water sounds more harmoniously than on the land; so prayers joined with tears with God. Sinners wrestle with God for the pardon of their sins, and as they never obtain it without a bleeding heart, so seldom can they read it with dry eyes.  
jacob's Faith is employed. For Prayer without Faith, is as a Gun discharged without a bullet, that may make a great noise, but doth little execution. jacob's reasoning was jacob's wrestling with God in prayer. Deliver me, saith he, from the hand of my brother Esau, there is the ground of his engagement, v. 11. which he maintains with ten strong charges or assaults one after another.  
The first Charge Jacob gives the Angel, is, He urges God from the Covenant made with his forefathers; O God of my Father Abraham, and God of my Father Isaak, q.d. remember those Names with whom thou didst make solemn Covenants, for the Protection of them and their posterity; will the Lord forget his Favourites and friends? but if the Lord will not yield at one assault, 
Si Deus semper exaudiret omnes non jam ex voluntate libera sed ex quadam velut ●ecessitate facere videretur.  he shall have another. Jacob comes not to God as if he came to fetch fire, a spurt and away, like a Messenger which is gone before he have his answer; Jacob is resolved to have no other answer but to be answered, Therefore, he gives a  
Second charge from God's special command to undertake the journey; Lord! says Jacob, thou saidst to me return, q.d. am I returning on my own head, or on thy counsel? and art thou not concerned to bring me out of that trouble, that thy command hath brought me into? have I, O Lord, obeyed thy command, and will not God perform his Promise? brave Jacob! He says not Prayers as children say Grace, or as men like children say a Pater Noster, if God will hear them so it is, they never troubled God before, and they will never trouble him after, in all their lives. Jacob fights rather for the Blessing than for the Victory, and he will rather die at the Angel's feet, than give over fight, till the Angel give out fight, and give in a blessing; I had rather, says Jacob, die a Conqueror, than live a Coward.  
And therefore gives a third Charge in putting God in mind of his promise. Thou toldest me, O Lord, thou wouldst deal well with me; will the Lord say and unsay? if the Lord had not promised to be with me, I had resolved not to have adventured on this journey; wherefore, O Lord, if thy promise stand, I cannot fall. Fight still Jacob, cries the Lord, still! I cries Jacob, and will never be still till thou bless me. If my petition were unlawful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. xl. eth.  I would never have presented it, but if it be lawful, why should I desist it? I had as good never have contended, cries Jacob, if I should be contented without conquering, I love not to quarrel, The first stroke gins the battle, but the last only wins it, which Jacob knows, and therefore is resolved to have the last word of, and give the last blow to the Angel. Victorious Jacob! And  
Fourthly, Assaults, and reasons from his unworthiness. I am not worthy of the least of all thy mercies; or according to the Hebrew, I am less than all; though I am bold to urge thy Covenant, yet I am ready to acknowledge my undesert; Lord, thou art indeed my Debtor, but by thy Promise made to me, not by any performance of mine to thee. Humble Jacob! The Angel's mercy, is all his merit. Faith is always humble, and though it be most confident in God's word, yet it is most distrustful of its own desert. Thou art a Dog says Christ to the Canaanite, and doth children's bread use to be fling to Dogs? Truth, Lord, says she, I am a Dog; and though I may not sit at Table with the children, yet I may lie under the Table, and eat the crumbs with the Dogs. If I be a dog, I am thy dog; though thou frownest on me, yet feed me; though by thy power thou mayst kick me, yet by my relation thou must k ep me: Lord, I am not a child, I confess, yet I am one of thy household, because a Dog. Oh! that though we are called children, we might have this one property of a dog, with this woman, to hold fast, as she did. Yet Jacob gives not out. But  

Deus non that Jacobo nisi petenti, ne det non accipienti.  Fifthly, Reasons, and stands upon his experience he had of God, vers. 10. Thou hast showed mercy and truth unto thy servant, and with my staff I passed over Jordan, and am become two bands; while Jacob seeks for a further blessing, he remembers former blessings. Lord, thou wast with me to bring me to this abundance, and wilt thou suffer my Brother to b●ast all? am I increased only to make him abound? Ah Lord! How many of thy Saints think they are not children, because they are not men in Christ? and though they have more worth than thousands a year, in unfeigned Faith, yet they walk so mournfully, as if they were not worth a farthing, nor had not a dram of experience, but should die as beggars: How many Hypocrites lie in saying, they have that of God in them they have not? and how many Saints lie (though they think not of it) denying to have that of God in them which they have? and speak as if they had received nothing; as if with Jacob they had never come over Jordan, or received the least Divine favour: But Jacob is a subtle Beggar, and he gives thanks for what he hath, and thinks that the ready way to get more from God: Whom he assaults with a  
sixth Argument, taken from his relation to God. Lord, says Jacob, I am thy servant: as if he should say, is the Lord a Father, and will he not care for his children when they cry? is the Lord my Master, and shall Jacob be put out of service, when he most needs relief? Lord! I am thine, says David, what then David? what then? why? Lord then save me. So Jacob cries here, I am thy servant, I am thine though but a servant. Jacob seems to be a bold Beggar, yet not praying as Beggars cant. Jacob had learned that modesty in such cases pleases not God; Thus Jacob says (as Elisha to Elijah) to God, I will not leave thee; he doth not only spread his petition before the Lord, and there leave it, but strengthens it with all the Arguments he could, pleading upon pleading, as if God were most at ease, when he gave him no rest. And therefore  
Seventhly, Lord, consider my fear from Esau. Hath the Lord given the blessing, and will he not maintain the same? indeed Esau is my Brother, yet he is thine Enemy. If there be nothing in me for which thou shouldst keep me, yet there is something in him for which thou mayst not suffer him to devour me. Lord, says Jacob, Thy friends are my friends, and are not mine Enemies thy Enemies? Thus Jacob earnestly pleads a League offensive and defensive made with God, bringing his Omnipotency into the Engagement, as knowing, that if he join with God, that Esau cannot hurt him, unless first he strike through the loins of his God. Deus nobiscum, 
Cum Jacobo tardius dat Deus benedictionem suam, commendat non negat.  was the watchword of some of the Romans, and our word is Immanuel, that is by Interpretation, God with us. And indeed, if we be of Immanuel college, of the Society of Jesus, God Man, if God be for us, we need not care who is against us. Jacob fears no hurt, if he can get that God on his side that is above all Gods, and that Power to be with him that is above all Power, and therefore plucks up his spirits, and giveth,  
Eighthly, Another Charge, urging God with the greatness of the peril. O Lord says he, Esau will come and slay the Mother with the Children; that is, he will have no mercy, according to the Hebrew way of expression, he will destroy root and branch, that is, all. If thou givest me up to his hands, he hath no fear of thee, and how then will he pity me? And yet Jacob hath not done, But,  
Ninethly, Reinforces the former promise more violently. Lord, thou didst not only say, thou wouldst deal well with me, but also that in doing good, thou wouldst do me good, Thou wilt surely do me good, will the Lord deny his own Promise?  
And lastly, Jacob resolves for the blessing, and though he hath done, as it were, praying, yet he hath not done doing; As if Jacob to your apprehension did throw down his Petition, and take up his Sword, and says to the Angel, if one will not, the other will; Methinks I see the Royal blood of Faith to sparkle in jacob's face, and hear him thus resolving, Well, as long as I have an Ay, i'll weep, as long as I have a Mouth, i'll cry, as long as I have an Arm, i'll fight and wrestle; I will either fairly conquer, or be conquered. I will not let thee go unless thou bless me, that's once, cries Jacob. I will not Jacob! God cannot (to speak with reverence) resist jacob's will not. only he that doth the will of God, can have his will of God. Philosophy, go play with your nullum violentum perpetuum, nothing is permanent which is violent; 
Qui timidè rogat docet negare  the more a man fasts, sometimes the more (we say) he may, So here Jacob, the more he wrestles the more he may: Oh that with Jacob we could thus put the Promises in suit by our prayers; and as the Martyr said, burden God with them; the bolder we make with God, the better welcome. Jacob will not lose the Blessing for want of b●gging.  
Fourthly, We have the issue of the Duel.  
First, The Angel seemed to win ground, and to ●hump Jacob under his feet, He touched the hallow of his thigh, and the hollow of jacob's thigh was out of joint, as he wrestled with him; 
Sanatur vulnus sed manet eicatrix.  of his right thigh probably, wherein lay the greatest strength; the bone for a time was put out of the place, and driven out of the joint; and though it was quickly put in again, as some think, yet did it leave pain and weakness behind it. How now, Jacob! wrestle with God? yet Jacob wrestles with one leg though he halt with the other. As one swallowed down his Teeth knocked out, and another covered his Forehead with a Laurel, broken by their Adversaries, that they might not see, and so not insult over their blows and wounds. So Jacob wrestled as if he had not halted.  
Now the Lord did offer this prejudice to Jacob, that he might not go away vaporing, because halting; as Paul was pricked with a thorn in the flesh that he might not be puffed up with pride in his spirit, 2 Cor. 12. As Jacob did feel the hand of God, so Paul possibly in a proper sense might feel the Devils fingers; It was good for Paul to be buffeted by Satan, for otherwise (through temptations to pride because of his revelations) he might have buffeted God. As one complaining of his lameness, the Philosopher told him, he would remember virtue the better every step he fetched; God made Jacob halt as he was wrestling, that he might understand he stood not on his own legs, but was carried in his Arms. God here did as Wrestlers, that strive to distort the limbs of their Adversaries to weaken them in their wrestling. Thirdly, By the hurting of the hollow place wherein the Hucklebone moveth (which being so hard a place for a man to come unto) Jacob did understand he was no ordinary man with whom he wrestled. And lastly, Jacob had this sensible hurt, and visible lameness, that hereafter he might know, 
Claudus in viâ melior est quam currens extra viam.  and others understand from him that he did not wrestle in a dream, or dream of a wrestling with an Angel; He beheld the testimonies of a divine Power about him.  
Every Jacob hath his halting, but there are some that halt that are not jacob's. How long will you halt between two Opinions? 1 King. 18. Where almost is the Christian, of whom it may be said as once it was of Nathaniel, behold an Israelite indeed in whom is no guile? The Habassines are Jacobites and Christians from the girdle upward, and Jews downward; admitting both of Baptism and Circumcision: So many divide their love between Christ and the world; look on their heads and they are all of gold, they have golden professions, but look on their feet, and they are of clay, they have worldly affections. Some fancy, as if Jacob were cured of this halting the next day; but it is believed he kept his halting as long as he kept (on earth) his blessing, and went not only Israel, but halting or limping to the grave. Jacob halted, and yet was blessed; his blessing did neither take away his halting, nor his halting did not remove his blessing. How many halt with Jacob, that are not blessed with Jacob? which made an Ancient cry out, Oh that I might halt with Jacob, and that God would put the hollow of my Thigh out of joint, that I might be humbled, that my sinew of pride might shrink, that I might with Jacob prevail with God. Jacob halted, and yet the Jews honoured him with a daily remembrance. Neither the blindness of Isaac, nor lameness of Mephibosheth, nor the halting of Jacob, made them less beloved of God, nor less noble in the eyes of wise and good men. Such Infirmities and deformities, that are not contracted by our wilful wickedness, but cast on us by Providence, are matter not of scorn but of thanks to those that have them not, and matter not of despair but of humility to those that have them. The wound of Jacob is not so grievous, as the sign is comfortable: Well is that part of us lost, which may give assurance of the salvation of the whole; and our Faith is not yet sound, if it hath not taught us to neglect pain for God; and more to love the seal of his presence than our flesh. It is yet remembered who had the sense of the following Distincts.  
Stigmata maxillis bajulans insignia laudis  
Exultam redeo victima grata Deo:  
But notwithstanding Jacob halts, 
Christus pendebat & tamen petebat, hic Jacobus laxatus est & tamen luctatus est  yet he wrestles. In that Jacob halted, it was a sign of God's presence, in that though he halted, yet he wrestled, it was a sign of God's approbation, Jacob wrestles though he halts. Valorous Jacob!  
Secondly, He wins the Victory in conclusion over the Angel, though he halt: And that two ways.  
1 Jacob prevails Polemically, or (as I may say) by Power, As a Prince he had power over the Angel, Gen. 32.28. Hos. 12.3. O Lord! How few jacob's are there in the world? Either we wrestle not at all, or we get not the victory. Jacob prevailed with God, that's a wonder indeed; for it had been nothing for God to have prevailed with Jacob; yet I dare say, it is a hard thing for God to prevail over man, as it is for man to prevail with God; and the reason is plain, because even when God prevails with man, man prevails with God; when man yields to God, than God yields to man. But doth Jacob indeed prevail with God? O the Princedom of Prayer! None so strong as the Lion of Judah, for he overcame the roaring Lion; yet a believing Tongue, an humble Knee, and a broken Heart, conquers even our Conqueror. Prayer is omnipotent, for as sin is called infinite (objectively not formally) because it is practised against an infinite God; so Prayer is as it were Omnipotent, because it prevails with an Omnipotent God. When God saw that he prevailed not; When he saw; God knew the issue of the Combat before he took the Field; this is spoken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or to our capacity; the experience of the thing is taken for God's foreknowledge; the Lord with the blast of his mouth could have confounded Jacob, the Lord could not, because he would not; Gods cannot in Scripture, is his will not. He disposeth of his Power according to his own will and purpose; and therefore as long as he can do all he will, he is Omnipotent. The object of the Omnipotency of God, is whatsoever is adverse to his Nature, and doth not imply a contradiction, and therefore it is no disparagement of the Power of God not to be able to sin, sin being rather a defect than an act, rather a sign of Impotency than Power. We say often concerning those things we will not do, we cannot do; especially, when though we have Power to do those things, yet we have determined the contrary; which reason is more considerable with God than with man, because the decrees of man are changeable, and may be broken off, but the divine Decrees are immutable, and unalterable; and therefore when it is said, Christ could not do many mighty works because of unbeleef in his own Country, Mat. 13.58. the meaning is, Christ would not, in respect of their unbeleef, not because absolutely he could not; and that the Angel could do nothing till Lot came to Zoar, Gen. 19.22. it was not in respect of Lot's Power, as of the Angel's pity. So here, God would give Jacob the victory. Even as lovers are disposed for the nonce to take a fall one of another, the stronger of the weaker, so God shall wrestle a fall with thee, O Christian, as he did with Jacob, and yield so much in love to thee, as to suffer thee to give him the foil and fall, and to prevail against him. 
Deus qui contra se viribus nullis superatur precibus vincitur  The Lord fell down before Jacob, Jacob did not throw him down; God was as willing to be conquered, as Jacob for all his heart was willing to conquer. Jacob prevails over God before he prevails over man.  
Let Naturalists recall what they express,  
Before you do the greater do the less.  

* Jacob  Less than the least of all is here, that can  
Prevail with God, before he conquers man.  
Secondly, Jacob prevailed, When? not before but after he was lame; as the Apostle saith, so might Jacob say, when I am weak then am I strong: It is a true experience in the wrestling School of Christ, when a man is strongest he is weakest, and when he is weakest he is strongest; Jacob here made the Angel fall when he was scarce able to stand, and stood it out; though his Joints were out of joint, yet still he wrestles, and the more lame he was, the more reason he had to hold. Oh happy loss of Jacob! he lost a joint, and won a Blessing; he was blessed because he would rather halt than leave ere he was blessed. You see prayer can do more than all the Witches in the world, they can only bridle the Devil, but this bridles or binds God.  
Secondly, Jacob prevails politically; as well as powerfully; he treats with the Angel, and proffers to give him fair quarter; Articles and Propositions pass between them; Let me go, who cries so? Jacob or the Angel? the Angel; which the Lord so speaketh, not as though he could not have departed without jacob's leave, but showeth therein how much he esteemed of his Servant, ascribing so much to his Prayers, as though they had bound him. Prayer is the Servant of God; and, be it spoken with reverence, God is sometimes at the service of prayer, command ye me concerning the works of my hands; as if the Lord should say, Prayer, I am your Servant, the prayer of the righteous avails much with God, if it be fervent, it holds Christ in the Galleries, and the Angel on the ground, and will not let go without a blessing. As he that is a believer hath all because he hath God that is all; so he that is a Jacob can do all things, in a sense, because he hath conquered him that can do all things, I, and him that is all things. Ligatum habent sancti Dominum ut non puniat nisi permiserint ipsi, Exo. 32.10. No Grace hath done so much as Prayer, for all Graces have had their power from Prayer in Christ, wherefore prayer hath done as many exploits as all the Graces besides.  
And that which is more than all this, if more can be, Prayer overcomes God, not only when he is well pleased, as he was with Jacob, when any child may deal with him, but also when he was displeased, as he was with the Israelites, when no man could come near him, when his wrath burned as fire, when he thundered from Heaven and clove the rocks asunder, when the Sea and Land was put into a trembling and shaking, yet when Moses entered into the gap, all this Omnipotent Power came to nothing, God, though never so angry, was not able to enter on the breach, but prayer got the victory over him, Let me alone, saith God to Moses, Exo. 32.10. that I may consume this Nation, 
Flectitur iratus voce rogante Deus.  and I will make of thee a mighty people; God seems to hire Moses to be silent, as if he should have said, Moses, leave off thy praying (as the Chaldee hath it) though Israel perish, yet thou shalt prosper, thou shalt not be a loser by it, I'll make of thee a mighty people. Let me alone! who would look for such a word from God to man? Let me alone! As yet Moses had said nothing; before he opens his mouth, God prevents his importunity, as foreseeing that holy violence that the request of Moses would have offered to him. Moses stood trembling before the Majesty of his Maker, and yet hears him say, Let me alone. The Mercy of God, hath, as it were, obliged his Power to the Faith of man, and by Pray: the hands of the Almighty are bound to the Peace, when he hath a quarrel with his people; the Servants prayers hinder the Lords power, 
Servi preces Domini potentiam impediebant.  as one sweetly. And if Moses will, the Almighty, though he may be angry with, yet he cannot strike or do execution on, Israel.  
Prayers like a vapour fumed from th'earth, that flies  
To th'gates of Heaven, and never rots i'th' Skies.  
If Faith and it be joined, it will obtain  
And melt into a first and latter rain.  
If Faith forsake her, and they part asunder,  
It falls in Thunderbolts, at least in thunder.  
Saints! consider the power of Prayer, God forbade Moses to pray, and yet he obtained what he prayed for, and diverted him from those Judgements he threatened; If Moses prevailed against a command, how cannot we but prevail when we have a promise? if Moses prevailed when God bade him not to pray, we shall certainly prevail, when God bids us to pray. Ask and ye shall have; it is but ask and have.  
Let me go, says God here to Jacob, one would think that should rather be the speech of Jacob to God. Let me go! is the Angel in earnest? surely, the Angel was as willing to bless as he was to combat with Jacob; though God did not directly bid him strive, yet he secretly insinuated, that if he would hold fast he should have the blessing; Like as a Father being angry, makes as if he would go from his Son, and saith to one, 
Quid est servo dicere dimitte me nisi deprecandi ansum prabere.  standing by, let me go, meaning the contrary, that he should not let him go, but mediate for his Son. Let me alone! the Lord speaks as one in bed, and very sleepy, as if she should say, do not trouble me, I am desirous to take my rest; so the Lord seems to say now, Zion, let me alone, pray not for the conversion of souls, pray no more for the administration of righteousness, trouble me no more with your prayers, he that is unclean let him be unclean still, and he that is unjust, let him be unjust still; But O Lord! Shall we indeed give over praying? shall we cease petitioning? no, as Elijah in an holy sense said cry aloud; so pray aloud to God; the more willing God seems to take his rest, the more willing indeed he is to be troubled, and the greater silence he keeps, the more importunate he is with us, that we should be importunate to awaken him. Let me go, that is, let me not go; Let me alone, that is, let me not alone: Or as if God should say, Sinners, will you let me alone? can you be content to let your God go, before he bless you? (Deus non that Jacobo nisi petenti, ne det non accipienti.)  
Let me go, for the day breaks; not as though the Angel was to go to the rest of the blessed company of Angels to sing their morning Hymn to God, as the Hebrews imagine, for they, not only in the morning, but, constantly praise God; this is spoken according to the manner or custom of men, having now taken the form and shape of a man, as though he had haste to other business, and leaving Jacob to his affairs; as also, because the Angel would not have this vision descried and discerned by others, seeing it specially was intended for a private conflict in the night, without spectators, none must be witnesses of it but Jacob, neither must Jacob himself know fully with whom he wrestled; and that Jacob might not be too curious in gazing on that shape, wherein the Angel appeared. Lastly, Some apprehend the Angel to speak like a greater grave man, as if he had done something below his honour, as to contend with his child, and did not care to have it known to the rest of the servants, as if the Angel had been ashamed, and being foiled by his inferior, should have said, be gone, never let man see that thou hast conquered God, the day breaks, and will discover it. The Hebrews bring Jacob in their tradition, as strictly examining the Angel, as suspecting that he with whom he wrestled had been a Nightwalker, and had intended either to have rob or murdered him. What doth this man mean, says Jacob, to desire to be gone because the day breaks? is he an honest traveller, and yet fears the Sun should discover him? why did he not desire to be gone before now? are his deeds evil, that he fears the light? But this is spoken without warrant, though not without wit.  
Let thee go, says Jacob, no, I could have been without the blessing if I had never fought, and I am resolved not to fight so long for nothing. Let me go! Jacob now sings victoria, 
Pugna suum finem, cum rogat bostis, habet  and by this request is the more inflamed to fight it out. Let me go Jacob! why so? the quarrel belike is ended.  
Put up thy Weapons Jacob, leave the Field,  
Hark Jacob! the Almighty cries, I yield.  
Though thou art Israel, yet do not boast,  
The Blessing's got, but yet thy joint is lost.  
No more wrestling it seems, when the day breaks; As our Lord and Master saith, work while you have the day, for the night comes and no man can work; So he saith on the contrary, Sinners, work, wrestle with God, fight with the world, while the night lasteth, The daybreak of Eternity is a coming, and you shall wrestle and fight no more. Pharaoh pursued Israel to the red Sea, and there he left them; the Devil, and Sin, and the World, may follow and haunt the soul to Heaven gates, but there they shall trouble it no more; fears and frightings are for the night of this world, but joy and triumph are for the morning of glory. (Terra est exercitium hominis, coelum corona, Ambr.) Saints, here is your Sea to be tossed on, there is your harbour; here is your warfare, your place to fight in, there is your crown. Who would not have Jacob's hard lodging, to have had his hearty dream? Now you are troubled, because you are in the dark; now your questions are, which is my nighest way to Heaven? what is the fittest company to travel withal? how shall I avoid Thiefs and Robbers, or conquer them if I meet them? how shall I know that the Lord is my Father? that Christ is my Husband? that the Spirit is my guide? the Devil hath cast me down, how shall I rise? the World hath wounded my peace, where shall I get balm? my Ignorance is invincible, my Conscience is feared, my Conversation is licentious; I shall never be more than a conqueror through Christ; I shall one day fall by the hands of Saul, of pride, and lust; I shall never see the Lord give me the victory over sin, let me pray never so powerfully, let me profess never so long. Ah Christians! never use that word Never, thou hast almost done fight, almost done wrestling, almost done weeping, almost done bleeding. Those Egyptian Temptations you see now, you shall see dead on the Sea shore of eternity; the day is a dawning, and the shadows shall fly away; and you shall never be foiled by the world more, never cry out against your hard heart more, David shall no more pray, Lord, take not thy Holy Spirit from me, nor Paul, who shall deliver me from this body of death? nor the Disciples, Led us not into temptation; Such complaints than shall be out of date, and such questions put out of question, and doubts out of doubt. Farewell Physic was Chaucer's Motto; and farewel Diseases, farewel Afflictions, farewel Sin, nay, farewel Repentance too, is a dying Saints Motto. Jacob here halts, but there he shall not wrestle; Jacob then hath done both his limping and his fight; arise and shine, for the light is come, and the glory of the Lord is risen on thee, 
Nihil crus sentit in nervo cum animus est in coelo Tertul. ad Mar your.  Isa. 60. Jacob then lets God go, when the day breaks; his thigh then shall no more be put out of joint.  
As we have the Angel's Proposition, Let me go; so we have jacob's Answer, negatively, I will not let thee go, that is certain, unless thou bless me. But will Jacob let the Angel go then? The meaning is not, as if Jacob did not care for the Angel when he had his blessing, but only, that Jacob would not let him go at that time without the blessing. God always tarries with his blessing. Unless thou bless me, that is, say some, unless thou acknowledge me thy superior in this Duel, that I am thy better; but honour is in the person honouring, not in the person honoured. Others think Jacob only desired that the Angel would go from him in peace. But thirdly, I apprehend, that Jacob perceiving his adversary to be a Divine person, acknowledgeth him his Superior, and desireth that in his departure he would bless him; for the less is blessed of the greater; and he blessed him, not that the imposition of the new name was the benediction here spoken of, but the Lord did expressly bless Jacob, probably, in that form and manner wherein he blessed Abraham, In thy seed shall all the Nations of the earth be blessed, confirming likewise the former blessings given him, Gen. 27.28. and 28.34. and comforting him against the hurt of his Thigh, ver. 25. God so showing himself the smiter and the healer, Hos. 6.1. Thus the Angel confesseth he was conquered, as by the blessing he gave according to jacob's demand; So secondly, by the imposition of a new name, which is solemnly represented, First, by a question, what is thy name? Secondly, Which question the Angel puts forth, not as ignorant of jacob's name, but from hence to take a fresh advantage to give him a more glorious name. God appeared to Jacob twice before this, and asked not his name before now, That Jacob (saith one) might take occasion to return to him with the same question, not doubting but that he would give him some peculiar name, whereby he may the better remember and honour him. What is thy name? Thou art such a fellow, says the Angel, as I never before met withal. Methinks I see the Lord dubbing Jacob Knight of the Praying Order, kneel down Jacob, and rise up Israel, for as a Prince hast thou prevailed with God, thou art a conqueror, if ever any were, and thou shalt prevail with men, as formerly thou hast with Laban, so now with Esau, though he seems to outmatch thee in number and power of people. Thou hast conquered God, and thou shalt conquer man; therefore thou shalt conquer man because thou hast conquered God. 
Jacobus ëst plurimarum palmarum homo.  Jacob was a man of many prayers, and now a man of many victories; Many Saints, as David, Peter, etc. have wrestled well, but here is Jacob hath outwrestled them all.  
Thou art Israel. Of old they were wont to say, How gracious is Alexander with Hephestion (who was his Favourite) but not how gracious is the Angel with Jacob, but how gracious is Jacob with the Angel? Israel is a more famous warrior than Hannibal, not only because he fought with God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but because he knew not only how to get, but to keep the victory; for as he wrestled till he conquered, so he triumphed till he was blessed. Jacob was a wrestler in the womb, and a conqueror in the world; Jacob got the victory, and politicly clipped her wings that she should not flee from him. Henceforward no more Alexander the Great, Charlemagne, or William the Conqueror, but Jacob the Great, but Jacob the Conqueror. He is properly Right Honourable, and of him properly may we say, his Excellency, who, with this Patriarch, is rightly honourable, and as he did, excels with God.  
Thy name shall no more be called Jacob, but Israel; the change of names in the godly is an argument of favour with God, and of honour with men, and a provocation for them whose names are changed, to change from bad to good, from good to better. No more Jacob, that is only Jacob, but also Israel; as when the Lord saith, jer. 7.22. that he required not sacrifices of the people, that is, only outward sacrifices; for by the name of Israel, jacob's posterity was rather honoured than himself; he did not leave his old name Jacob; his posterity being called rather the children of Israel than of Jacob, and familiarly Israelites, not Jacobites. (Nomen quo tu Israel, appellaris Dei cogniti argumentum est, ut amplius incredulitatem tuam patefaciat, cur igitur gestas cognomen quod personae probro sit? factis appellationem tuam impugnas, & calumnia nomen tuum afficis. Basil. Seleuc. Orat. 19) As the Apostle had not the name of Simon abrogated, but only the name of Peter added, as the more honourable title; So the Patriarch lost not the name of Jacob, but gained the name of Israel. He is called Israel in opposition to Jacob, which signifies subtlety, and importeth weakness, Gen. 25.26. For the name Jacob he had from prevailing over man, but the name Israel, from prevailing over God; so the Lod intimates here, as if he should have said, Thou shalt not henceforward be termed Jacob, as if thou hadst got the blessing by stealth and fraud from man, but Israel, for thou hast fought hand to hand, thou hast with puissance and power, and in the field, got the victory over God. No more a Supplanter but a Conqueror. And it is observed, that usually when there is mention made of the infirmities of the Church in Scripture, she is called Jacob, but when of her prosperous and prevailing estate, she is called Israel, Isa. 41.14. Gal. 6.16. but Israel, that is God's valiant, or valiant with God, not a man seeing God, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor one right with directed by God, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Jashar, Ishrael, but Israel, that is, thou hast prevailed with God, from Sara, to rule, as the Lord himself gives the Etymon; The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast had strength with God, The Chalde, Thou art a Prince before the Lord and with men.  
Israel was so called because he prevailed with God, Oh that either our Names were according to our Natures, or our Nature's according to our Names. How many are called John, that are void of the Grace of God? Timotheus, that fear not God? Theophilus, that love not God? Samuel, that obey not God? as their names signify. 
Nomen inane crimen immane.  It were well that either our Names or our manners were changed. How many have nothing of God in them but in their names? that are called by the names of God, that never call on the name of God? is thy name Peter? oh endeavour to be a pillar in the Church of God; Paul? oh endeavour to be a Paul, little in thine own eyes. Ne ports sanctum nomen ad poenam tuam.  
We have likewise a demand on jacob's part to the Angel, tell me, I pray thee thy name; belike he thought he might be as bold with the Angel as the Angel was with him. He desired to know the Angel's name, probably either out of honour, for usually we are earnest to know the names of great Personages; 
Nec Dei nomen quaeras Deus nomen est Minu: Felix:  so Manoah asked what is the name of the Angel of the Lord, that he might do honour to him? Judg. 13.17. or because he would hereafter call upon him again when in trouble, hoping the Angel would on such an occasion be as ready to aid and assist him as now he did. And we have here likewise the Angel's reply, ver. 29. Wherefore is it that thou dost ask after my name? q. d. who made thee and I so familiar? the Angel would serve his necessity, but not his curiosity: insinuating to him likewise, that his name, which is himself, is greater than could of him then be comprehended, and hereupon the Latin text and the Septuagint add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is wonderful, which words are supplied out of Judg. 13.18. and further the time was not yet come, whereby the Lord would make himself known by his Name Jehovah, as unto Moses, Ezod. 6.3. and therefore Jacob should content himself with that revelation the Lord shown to him. Why askest thou? which is not so much an interrogation, as manner of speaking by a prohibition, ask not after my name, (So some) but where God has not a tongue to speak, we must not have an ear to hear; and where God hath not an ear, we must not have a tongue. It was not more curiously done in Jacob to ask the Angel's name, than it was in him, who took on him confidently to tell the causes why the Angel did conceal it.  
There are two circumstances more in this story. The first is, jacob's nameing the place where he had this Combat, he called it Peniel or Penuel, according to the Hebrew, according to the Greek pronunciation, Phanovel; Jacob tells us the meaning, because I have seen God face to face, that is, not in a dream, but waking, not that Jacob saw the essence of God, for that is invisible, but he saw him more clearly than ever he did before. Jacob saw God face to face, Moses spoke with God mouth to mouth; that is, they saw and spoke with God as one friend to another. As before, when Jacob had the Vision of the Ladder, he called, out of thankfulness, the place Bethel; so now, he calleth this place Peniel, that his posterity by that name might call to remembrance this heavenly Vision in that place shown to their Father Jacob.  the Saints prevail with God, there is Peniel: Sometimes they may call the Congregation Peniel, there they hear the voice of God; their Closets Peniel, there they see the face of God. Oh how comfortable is it to reflect on the times and places of God's appearances to his people! For Caleb and Joshua to look back on the Red Sea, and to say, There we were Israel; for Israel to look back on Ai, and to say, there was Peniel. How sweet to consider, there was the place where God softened my Conscience, there was the Bethel where God revealed his love to me!  
The second Circumstance, is, the observation of the Jews, They eat not of the sinew that shrunk, which is upon the hollow of the Thigh; which custom was not taken up out of any Superstition, which that simple age was given to, but of a reverend remembrance of this Providence, which befell Jacob, according to the pedagogy and Rudiments of that time; who can show in the Bible where the Lord blamed this custom?  
But may some doubting Christians say, what is all this to us? This was jacob's Victory, and as there was never such a Victory before, so there is like never to be such a Victory hereafter. We have not the person of Jacob, we are not jacob's, and how then shall we prevail with God, as he did? To which I answer, This story of jacob's wrestling is not incredible, but a daily experience. Jacob hath been wrestling with, and prevailing over God these three thousand years. Jacob also prayed for us, and we prayed in Jacob before we were born; his Vow was our Vow, and his Victory was our Victory. If I might have assurance of this, may a Christian say, I should be a Conqueor even while I think I am conquered; and made, when often in mine own sense I am undone. Whose hand and seal is that? what ever was writ afore time, was writ for our instruction and comfort. But rather, whose language is that? Hos. 12.4. Jacob found God in Bethel, and there the Angel spoke with us; with us Hosea! notwithstanding many centuries of years passed from the death of Jacob to the birth of Hosea, yet the Prophet speaks as if he had been alive when the Patriarch was alive, as if he wept when Jacob wept, and prevailed when he prevailed. And there he spoke with us; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  All the Saints are the Offspring of Father Jacob, and he contained them, not only exemplarily, but also virtually in his Faith, as the root doth the several branches, according to the Hebrew Proverb, That those things which God wrote to the Fathers are as copies to the Children. And I remember somewhere I have read, that of old, Praying Christians were termed Jacobines, those that have the nature may well have the name of Jacob. Those that would be Israel's to prevail with God, must first be jacob's for prayer unto God. How often hath God found his people in prayer lamenting, and left them rejoicing? despairing, and left them triumphing? How oft have they come out of their Closets crying with Luther, Vicimus, vicimus, and on better ground than the confident did, saying, Now let Satan do his worst? Oh! that we were so willing to prevail with God, as God is willing to be prevailed on by us! How doth our Father desire to be desired, and wrestle with his Jacobines till they wrestle with him? Neither hath he his will, unless we have ours. Hath God forgotten to be gracious? Psal. 77. No, If he forget any of his, he hath forgot his old wont. Whoever can nominate one Jacob that ever came with a lawful suit, and received a repulse? (Deus non negat se petenti quod sponte se obtulit non petenti. Aug.) God sent a challenge of old to Israel, Amos 4 Prepare to meet thy God; as if the Lord had said, you have often challenged me, I now challenge you, Israel, meet me in the field, gird on your Swords, bring forth your Artillery, plead your cause, I say, you are a rebellious people, not Israel but Jacob, not Jacob but Esau; try who is righteous, I, or you, if you can prove you are not a proud hypocritical people, i'll never challenge you more; thus God seems ironically to jeer them; what, you contend with the Almighty? you dwell with everlasting burn? But I rather judge the sense thus, q.d. Israel, you have often provoked me, I now accept of your provocation, I now take the field to vindicate my Glory, yet I am not so angry but I may be appeased, come, saith the Lord, with sackcloth on your backs, with ropes about your necks, acknowledge your unworthiness, come with tears in your eyes, supplications in your mouths, sacrifices in your hands, give me the glory of my Justice, meet your God with righteousness, and repentance, and I will spare you.  
How often doth the Lord, as it were, cast his Glove to his jacob's, and challenge them to enter the Lists with him? 
Quid Deus non filiis petentibus cum hoc ipsum dedit ut filii ipsi essent?  None taketh hold of me, cries the Lord, none will wrestle with me, none will pray to me; Go, saith the Lord into your Closets to morrow, there you and I will wrestle together; you say you want peace of Conscience, a bleeding heart, sense of my love, now meet me there if you dare, muster up your Faith, produce the Promises, pray and plead, weep and wrestle with me, prevail with me, and you have prevailed over all. But alas! may a gracious heart say, how shall I prevail? I have neither knowledge how to contend, nor strength, if I contend, to conquer the Lord. Oh! look not on your weakness, but on God's strength; The Lord deals with Saints, as some potent people have done to their adversaries, lends them Arms and Armour, Powder and Shot to fight against himself. Cannot you pray, says God? come, i'll teach you to pray; take unto you words, and say unto me, Lord, take away iniquity, and receive us graciously, and we will render unto thee the calves of our lips; Say, Father, pardon my sins, and I will love thee, speak peace to my distressed Conscience, and I will praise thee. Methinks I hear the Lord say, Sinners, though you cannot pray with your tongues, yet have you not hearts to pray withal? though you want words, it is no matter, if you have tears; though you cannot speak, yet cannot you sigh nor groan? Though with the Disciples you cannot say, Our Father, nor with Thomas, My Lord; yet with the Prodigal, cannot you say, Father? cannot you cry, Lord? It is no matter for babbling, a word is enough to the wise, and more than enough to a friend, especially such a friend as your God is. (Coimus in Congregationem ut ad Deum quasi manufacta precationibus ambiamus orantes, haec vis (gratia Dei est &) grata Deo, Tert.) Cannot you fight, says the Lord? come, I'll give you Armour; do you want an Helmet? here is Salvation, do you wish, oh that I had a Sword? here, take the Spirit; If you want a Breastplate, here, take Righteousness; It may be, says the Lord, when you come to my door, 
En quam negare nollet qui sibi etiam neganti qualiter extorqueretur ostendit. Chrysost,  I may be, as it were a sleep, and you may be ready to think, I have not heard when the Lord called, and now the Lord will not hear when I call; It may be, if I come not at your first call, you will presently conclude, that I will not come at all; But saith the Lord, Sinners, be not discouraged, if I come not at your call, i'll come at your knock; bring my Son's name with you, if I come not at your knock, i'll come when you bounce at my door of Grace. Oh, how willing is God that we should hit the mark, when he teacheth us how to shoot? and how willing to answer our prayers, when that God whom we pray to indites our Petitions? Oh Lord! how desirous art thou we should prevail, when thou tellest us how we should wrestle? (Aut in respondendo quam facit moram, qui in dictandis precibus vota supplicum sit praevenit? idem.) God wrestles with man by tentations, and man wrestles with God by prayers.  
Where is the spirit of prayer? generally we had rather sleep than wrestle with Jacob. O, said the lazy Husbandman, stretching himself on his bed at noon day in the Summertime, that this were working: So now says the worldly Politician when he is framing his plots for preferment; O, that this were the setting up of the Kingdom of Christ! O says the Apostate Professor, that spends his time in the Alehouse, or in gaming, O that this were repenting, and recovering a good Conscience! So cries the lazy Christian, folding his arms, like Solomon's Sluggard, in his bed, yet a little slumber, yet a little sleep; O that this were wrestling or praying with God, and gaining the blessing! (Sed hoc est opus pulveris non pulvinaris.) I would wrestle if I had strength, say some Saints; Never complain for want of power if you have a will; by strength, that is, our strength, shall no man prevail, the Lord teaches our hands to war, and our fingers to fight; he that bids us come into the field, resolves to give us strength to fight, and to give us the day; we are not so impotent, but Christ is as powerful. The Spirit of God helpeth our infirmities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even as the Nurse helpeth the child, holding it by the sleeve, 
Quomodo non exauditur Spiritus à Patre cum exaudit cum Patre?  or as the Staff upholds an old man that else cannot stand; or as the Father seeing the child lifting at a great weight too heavy for him, runs to assist him, clasping hands about the burden with him. We have no strength but what is given us, and if the Lord withdraw the influence of his Grace, either we fight not, or we are foiled. Christ conquered by dying, and we conquer by yielding. Prayer prevails with God, not as it is our act, but as it is the Lords institution. God looks on Prayer, as his image, he knows his children by their crying, and when they cry he presently runs to help them. As Q. E. gave Sir W. R. a Ring, as a pledge of her favour, and bid him send that token to her when ever he was in distress, and she would relieve him; so the Lord tells us we shall see him, if he hear of us.  
It is true, Jacob prevailed over God, but it was with God. That God that called Jacob to fight, gave him weapons to foil himself. He that fought against Jacob, fought also in Jacob; it was not Jacob prevailed over the Angel, but the Angel in Jacob that prevailed over the Angel; he fought not against God without God; he that provoked him to fight instructed him how to resist, at the same time both contending against him, and for him, as being both Opponent and Defendant, assaulting him with the one hand, and assisting him with the other; supplying him with more strength in resisting, than expressing strength in opposing him; how sweet to consider! The Angel contends with Jacob with his left hand, and contends for Jacob with his right hand, otherwise who dares enter the Lists with the Almighty? by whose breath man is consumed, by whose looks the Mountains are melted, at whose nod, at whose voice, the whole Creation trembles. We must distinguish between natural strength, and strength conferred by Grace, by the former Jacob had been conquered, by this he overcame. If the Angel that strove with him, had not striven for him, he had been so far from gaining the name of Israel, that he had lost the name of Jacob. Wherefore, believers, fall to wrestling, but if you measure your success by your own power, you are vanquished before you fight; he that would overcome, must neither look on his own arm, nor on the arm of his Adversary, but the mouth of that God that hath promised and can perform. The Match is too unequal with the Devil, much more with God; We are like Grass-hoppers to those Giants, when we compare ourselves with them, how can we but despair? but when we compare ourselves with God, how can we despair? He that brings Jacob into the field gives him the victory. The example of Abraham's contending with the Lord in prayer, is notable also, and shows what a friend at Court prayer is, when otherwise man dare not look the Lord in the face. Prayer is the Asylum, the last refuge we have to fly to, 
Deus qui certamini praeerat vires etiam ad vincendum praestat. De la Hay in loc.  and if Justice beat us out of that Hold, we are conquered. That which was an argument of the Athenians weakness, they fought with King Philip only with words and writings, is our Fort Royal, and an argument of our strength, Litieris verbisque solis valemus.  
There are Four Duels that every Jacob is to fight in the world, besides that wherein he contends with God, and unless he be first a Prevailer with God, he cannot be a Conqueror in the rest. There is an inferior Duel, with man, not so much with sinful man, as with the Man of Sin; an exterior Duel with the World, an interior Duel with the Flesh, a superior Duel with the Devil; but if we are Israel, if God have predestinated us, what can man do against us? If God have called us, what can the World do against us? If God hath justified us, what can the Flesh do against us? If the Lord will glorify us, what can the Devil do against us?  
First, There is a Duel between the Flesh and the Spirit, the old man and the new man. And here blessed Paul in the strength of the God of Jacob, enters the Lists, Gal. 5.17. Rom. 7.23, etc. The flesh lusteth against the spirit, and the spirit lusteth against the flesh, and these are contrary one to the other, so that ye cannot do the things which ye would. Here we have first a Duel or Combat between the Flesh and the Spirit, the Law in the mind, and the Law in the members; the Flesh and its members lust against the Spirit and the mind, the Spirit and the mind lust against the Flesh and its members. The Flesh and the Spirit are presented as the two great Houses, the two famous Generals of the world that combat one against another. The flesh takes the field, and under its conduct march its works, as so many Soldiers; Adultery, Uncleanness, Lasciviousness, lead up the Van; Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, make the main Body; Murders, Drunkenness, Revellings, etc. bring up the Rear; All these receive pay of the Flesh, and observe its command. The Spirit likewise appears, and his Fruits or Followers are, Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance, all these are sworn Soldiers to, and manifestly wear the Colours of the Spirit.  
Secondly, Here is the Field, or the person or subject where this Duel is fought, in the souls of Gods jacob's, between the regenerate & unregenrate part of man: Not that the Flesh fights in one part of the Soul, and the Spirit in the other, as if the Flesh did challenge the Understanding and Conscience, 
Contraria possunt esse fimulin eodem subjecto.  and the Spirit did challenge only the Will and Affections, but they are mingled and combined together in all the faculties of the Soul. The intellectual part or mind is not one part flesh, and another part spirit, but the whole mind is flesh, and the whole mind is spirit, that is, the flesh and spirit are in the whole mind, partly one, and partly the other. The whole Will, is partly flesh, and partly spirit, they are not distinguished in place, but only severed in apprehension. As in the dawning of the day, the Air is not wholly light, or wholly dark, neither in one part of it is it light, and in another part dark, but throughout the whole Air is partly dark and partly light. As in a Vessel of lukewarm water, the water itself is not only hot, or only cold, or in one part hot, and in another part cold, but heat and cold are mixed together in every quantity of the water. So here this Duel is not at a distance, but it is an intimate contrariety in the same Soul; like the struggling of Jacob and Esau in the same womb, there is no room to hold an Umpire, no space to contain a Mediator, or to shift off and evade the conflict; the same soul that requires obedience, doth itself resist it. In the same Mind, the wisdom of the flesh contends against the wisdom of the Spirit; in the same Will, there is a delight in the Law of God, and a liking to the Law of sin; in the same Heart, singleness and hypocrisy, sensibleness and hardness; in the same Affections, dwell the love of Christ and the love of creatures, fear of God and fear of man, dependence on the Spirit and doubtings of its favour, (In totâ animâ & in toto corpore conditorem habeo pacis Deum, quis in me siminavit hoc bellum? Aug.) A man's enemies here, too truly, are they of his own house.  
Thirdly, Here is the Manner of the Duel or Combat, they fight and conflict one with another, even as Goliath against David, or the Amalekite against the Israelite; the flesh lusteth against the spirit, and the spirit lusteth against the flesh, the good that I would, I do not, but the evil which I would not, that I do. Here Knowledge fights against Ignorance, Faith against unbelief, Heavenly-mindedness against Worldly-mindedness; as light against darkness, heat against cold. As the Spirit in a man wins, so the flesh loseth ground. Sometimes the flesh prevails, and cries victoria, and then Paul exclaims, and cries, who shall deliver me? Sometimes the Spirit prevails, and sings hallelujah, 
Quid hoc est monstrum? imperat animus corpori & paretur, imperat animus sibi & resistitur. id:  blessed be God through Jesus Christ. Lord I believe, said he, help thou my unbeleef: So cries the soul, Lord, I will, help thou my unwillingness; Lord, I hear, help thou my deafness; Lord, I remember, help thou my forgetfulness; Lord I rejoice in thee, help thou my heaviness; Lord, I desire to have more fellowship with thee, help thou my backwardness. O Lord, I see my duty is to glorify thee, and to conquer sin, but I cannot do it; I do it, but I cannot finish it; I follow after thee, but I fall; I press forward, yet I faint; I wrestle, and yet I halt; I profess, yet I apostatise; I conquer, and yet I am carried captive; I crucify my lusts, and yet they revile me. It is true, there is a Duel or Conflict in a natural man, but not between the flesh and the spirit, for they are all flesh and no spirit; not between the old and new man, for they are wholly of the old, and have nothing of the new man in them; that conflict is not from the mind renewed, but only from the mind enlightened; not arising from the love of the command, but only from the fear of the threatening: That contest is between the Conscience and the Heart, between the Judgement and the Will only; not between Affection and Affection, Love and Love, Joy and Joy, Fear and Fear, as in the regenerate. The voice of Herod's conflict was this, The Law saith, I must not commit Incest, I, saith his Conscience, if you do so, you are condemned, but saith Lust, Herodias pleaseth me, and I will enjoy her; here is the Conscience only against the heart, but the voice of David's conflict was otherwise. Conscience saith, David, you must not commit Adultery, you'll sin against the Law, and against your light; Lust suggesteth the sweetness of that sin, and likewise his Love to God, saith, I dare not wholly give my consent to this Adultery; here is not only Conscience against Affection, but Affection against Affection; in a word, In a natural man there is a fight in the flesh, but no fight against the flesh.  
Fourthly, The Ground of the Duel. These two are contrary, there are contrary Laws by which they Govern, the Flesh draws one way, the Spirit draws another; here is no reconciliation of differences, or taking up the quarrel by Arbitration; the Flesh gives no quarter to the Spirit, nor the Spirit to the Flesh; the Quarrel is to last till Death pulls down the Stage, either kill or be killed. No man can serve these two Masters, the Flesh and the Spirit; he that hath served the Flesh, may list himself under, and serve the Spirit, but at the same time no man can war for the Flesh and for the Spirit; these are two contrary Principles, two contrary States, and they can never match together, though they always meet together in the regenerate. Every age hath its peculiar temptation; Fleshly lusts assail a man most in his Youth, in his middle age, Ambition and vain glory; in his old age, covetousness: though the Soul kill one Soldier of the flesh, yet another Soldier takes the field. The Flesh, like Hagar, will dwell with Grace, with Sarah, till death beat it out of doors; the flesh is an ill Inmate, that will not out, till the house fall on the head of it. (Vnum Duellum necessarium quod nobis semper gerendum est, Deus ipse duos adversarios commisit inter se Vet. videl. hominem & novum, carnem et spiritum: hoc non unius horae aut mensis aut anni, sed totius vitae est, non coronabitur hic nisi qui legitimè certaverit. Mart. Clas. IV. Loc. come. l. XIIX.  
Fifthly, We have the Effect of the Duel, That ye cannot do what you would. Sometimes we stand, sometimes we fall; sometimes we go forward, sometimes backward; sometimes we foil, sometimes we are foiled: even as it was between the two Houses of Saul and David, so it is between these two Landlords, the Flesh and the Spirit, when the House of Saul grows stronger, than the house of David grows weaker, and when the house of David grows stronger, the house of Saul and sin grows weaker; as in a Well, while one Bucket comes up, the other Bucket goes down; so in the Regenerate, as the Flesh decays, the Spirit gathers strength; the full Bucket always ascends, and the empty descends. The Apostle was entered this Conflict, 
Universa hominum vita palaestra est: ut vivere non videatur, qui se in virtutum palaestra non exercei. Bas.  Rom. 7.15. What I do, I allow not; as if he had said, I am proud, but I would be humble, I am carnal, my love is carnal, my joy is too much carnal, but I would be spiritual; I fall in my race to heaven, but saith Paul, I dare not stand in my falling, I dare not justify my falling; And what I would, that do I not; ah, says the Apostle, I would never dishonour my God, but I do dishonour him; I would not grieve the Spirit, but I do grieve it; I would always have my heart where my treasure is, I would always have my conversation and my carriage in Heaven, but I am sometimes as worldly as others, as sensual as others, But it is not I, but sin that is in me. Here we have Paul against Saul, nay Paul against Paul; these are contradictions to Flesh and Blood.  
The second Duel is, between the Soul and the Devil; And you have a famous example of this Warfare, Ephes. 6.11, 12, 13, 14.15, etc. where you have the Combatants, ver. 12. We, the Spiritual man, and the Powers of the Air, and Principalities. Secondly, We have the Field, and that is in the World, or in Heavenly places, in the Conscience, as well as in the Air. Thirdly, We have the Nature of the fight, it is by wrestling, we wrestle against, negatively, Not against flesh and blood, positively, But against spiritual wickednesses, and the Rulers of darkness of this world; as far as the Air extends, so far doth Satan's Kingdom extend; the Devil hath the hill of us. It is observable here, that God gives his adversary the Devil his Titles, they have their Dignities, they are called, not only Powers, but Principalities. Fourthly, We have the Weapons: the Devil hath his weapons, fiery Darts, violent Temptations, furious and filthy Suggestions, temptations to sins on the right hand, temptations to sins on the left; temptations to Pride, temptations to Profaneness, temptations to Presumption, temptations to Despair. Sometimes he appears as an Angel of darkness, sometimes as an Angel of light, but always a Devil, and worse when as an Angel of light, than when as an Angel of darkness, (Satan et si semel videatur verax, millies est mendax, semper fallax.) This enemy is numerous, powerful, a Lion, Politic, a Fox. Secondly on a Believers side, there are weapons that are offensive, The Sword of the Spirit, Prayer and Supplication, which is not mentioned as a piece of Armour, but as that which assisteth and manageth all; believe and pray, wait and pray, etc. 2. Defensive, Here is the Girdle of Truth for the Loins; Sincerity, against Lust; the Breastplate of Righteousness; Holiness to secure the Heart against Profaneness; the Shoes of Peace for the feet; peace of Conscience against doubts; the Shield of Faith against Despair; the Helmet of Salvation; the hope of Eternal life; Thus the Apostle presents a Christian armed Cap-a-pe, from the Crown of the head to the sole of the foot. And it is observable, here is Armour for the Breast, Armour for the Head, etc. but no Armour for the Back; surely, to show, in this fight there is no place to fly, if we run we are overcome. Christians are wrestlers, and Warriors, or Soldiers; now we know they wrestled naked, and fought armed, how can a man be naked and clothed together? the Apostle will answer, we must not entangle ourselves with the affairs of the world, so we are naked; we must take this Panoplia, put on the whole Armour of God, so we are clothed. The Devil methinks enters the Lists or Ring as a Challenger, and throws q. d. over his glove, his temptation, and dares any to take him up; he ranges and walks round and round, who dares meet me in the field, or look me in the face? so the Apostle presents him, as walking up and down like a roaring Lion seeking whom he may devour: Like Goliath, he views the Camp of Israel, and sends a Challenge to the Champions of God, come, 
Diabolus circumeit non quarens quem mordeat sed quem devoret. Alap.  says this Goliath, who will encounter with me? i'll give his flesh to the Fowls of the Air; come, says this Rabsheka, who will contend against me? how many thousands have I slain, by my might and my power? Meet me, says the Devil to David, meet me, said the Devil to Peter; you believe, you repent, you obtain a pardon! you might, says the Devil, have hoped for Salvation ten or twenty years ago, your strength to serve God is now gone, your heart is hardened, your glass is run, your door is shut; now who shall be able to conquer this Adversary, and repel all his tentations? The Devil is not only a roaring Lion, but a cunning Wrestler, he wrestled with Job for his Integrity, he threw him on the Dunghill, but he could not throw him into Hell; He wrestled with Peter, and foiled him, he cast him on the ground, but could not keep him down; He wrestled with Paul, but met with his Match, Pride wrestled against Humility, Unbeleef against Faith, the love of the world against the love of God. The Devil lifts us up subtly, to cast and throw us down on our backs; lie but on the ground, for an humble Christian is on the ground already, and hath not far to fall.  
Thirdly, There is a Duel to be fought with the world; the world takes the field, and under its conduct march that Trinity of the world, that Three in one, the Lust of the Flesh, the Lust of the Eye, the Pride of Life. These set up their Standards in the world, and few or none but wear their Colours. The Pride of Life, says to Nabuchadnezzar, Absalon, Caesar, and all ambitious men, who follows my Banner, and he shall have Honours and Preferments? The Lust of the Flesh beats up her Drum, and makes Proclamation from the Prince of the Air, to all the Sardanapaluses, Amnons', Adulterers, who will follow my Camp? and he shall have Pleasures, Pastimes, the Lusts and Loves of the world. Then lastly, comes the Lust of the Eye, and sounds her silver Trumpet, and says to all the Judass, Julian's, Demases, who will troop after me? and he shall have Lands and Lordships, Crowns and Kingdoms, the Gold and Riches of the world. (Habet mundus venator animarum laqueos & jacula, alios telis afflictionum appetit, alios voluptatibus irretire ambit.) This is but the first Army of the world; Then if these be beaten or fly, there comes up another Army, and you have them marshaled, Rom. 8. 1 Cor. 15. they are enroled under the names of the Law, Persecutions, Reproaches, Death; if the world cannot prevail with its smiles, it endeavours it by its frowns; if not by its golden proffers, yet by its terrors and Elephants (as he said;) this Enemy assails us by Prosperity, 
Quid est mundus nisi Agon plenus certa● minum? Ambr.  and then by Adversity. What is this world but a race or course full of troubles? It is a Field, wherein is much Cockle, but little Corn; It is a Garden, wherein are many weeds, but few flowers; there is not a Rose but it hath a thorn, nor a Gourd but it hath a worm. The World is more dangerous, probably, when it flattereth, than when it forceth, when it allures, than when it rails; As Judas by a kiss betrayed his Master; so the world is a very Judas, and who can either fly from, or foil the world? O Lord! where shall we walk but upon snares? there are snares abroad, and snares at home, snares in our Closets, snares in our Consciences, snares in the World, snares in the Congregation, snares in Preaching, in Praying, in Writing, in Reading. Who hath courage to fight? who hath Power to conquer? If Satan threw Adam in his strength, how shall we throw Satan in our weakness? What little cause have we to be proud of our Holiness, when our first Parents who had no natural lust were foiled. What is our strength to their strength? As Alexander, when the Milesians boastingly shown him the Statues of their Wrestlers, that were Victors in the Olympic and Pythick Games, said, Where were those  bodies, when the Barbarians laid waste your City? So hath the Devil often said to Professors, what, you conquer, and overcome? Where was your strength and confidence, when I threw your Father Adam, and Mother Eve in Paradise? (Non sic te expectat Deus certantem quomodo te expectat editor, si forte Athleta sis in Amphitheatro ille tibi praemium dare potest, si viceris: adjuvare te periclitantem non potest, Aug. in Ps. 30. But yet we must enter the Lists. Jacob was a man of contention and wrestling from the beginning, contention with his Brother in the birth, contention for the Birthright, contention with the Angel for the Blessing, contention for his Wife, and Wages, with Laban; now Jacob was a typical man, his name was Israel, and he was a pattern to the Israel of God. Though we are weak yet God is strong; though out of Christ we can do nothing but undo ourselves, yet in Christ we may do all things. In him we are more than Conquerors and blessed be Christ that giveth us the victory. Though lust in the regenerate, be miserable, because it disquiets the peace of the Soul, yet it is not damnable, because, though it bring forth sin, yet it doth not bring it up to perfection. Christ is our Captain to lead us; yea, he is our Second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our fellow Combatant, that fighteth against sin in us by Grace; Look what he did, what contradiction he endured, 
Bonum Agonem subituri estis in quo Agono thete's Deus, Xystarches Spiritus sanctus, Corona, Aeternitatis. Ter. ad v. Marc.  lest you be wearied in your minds; Look what he promised, a victory against our lusts, and a Crown after our victory. Look when he cometh, he is even at the door; The Duel shall not last for Centuries of years. Jacob was a man of like passions with us, and let us be men of like patience as he was. As we say, That man that prostrates the Devil, conquers all his followers his Lusts; So, be but a Prince with God, as Jacob was, and you conquer the Devil and all. He that fears God, need not fear the Flesh, nor the Devil, nor the World. (Diabolus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hark! how the Apostle Paul, in two places especially, triumphs over his spiritual Enemies, Ro. 8. We are more than Conquerors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through Christ, that is, more than all the Alexanders and Caesars in the world could ever say. How, more than Conquerors! Yes, for in Christ the Saints are persuaded they shall conquer before they combat. And secondly, They know they shall remain Conquerors, when once they have got the victory. Then he gives a challenge, vers. 34. Who is he that condemns? why blessed Paul? the Law condemns thee, and the World condemns thee, and thy Conscience condemns thee; well, saith he, I care not for that, Christ hath died, yea rather, he is risen again, and fits on the right hand of God; why, might the Devil say, what was Christ's victory to you? his conquest to you? What? much, his death was my death, his triumph was my triumph; he maketh intercession for us: Mark that Devil! He is fight for me in Heaven, while I am fainting on earth. Satan, conquer Christ, and I am your Prisoner, pull his Crown, if you can, off his head, and never let there be a Crown put on my head. And so he takes a further survey of his Enemy's, and their weakness, ver. 35. Who shall separate us from the love of Christ? Tribulation, Distress, Famine, or Sword? will they? no, I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able (let them do their worst) to separate us from the love of God, which is in Christ Jesus our lord (Athletae sumus legitimè certandum est ante ad bravium contenditur, postea ad coronam, gravis aestus solis, sed speciosa tolerantia, ibi colligitur pulvis, ubi palma proponitur, nemo nitidus coronatur, pulverulentum decet victoria. Ambr.) The second place you may read in 1 Cor. 15. the latter end, as the Apostle saith, pray always, so I say, wrestle always, never let us give over wrestling against pride, till we get humility; never give over wrestling against hardness of heart, till we get tenderness.  
There is a Fourth Combat of Zion against the world, against Antichrist, of which you may read a famous description, Rev. 19.12, 13, 14, 15, 16. before I speak of the power of Prayer against the public enemies of the Gospel, I shall briefly, because of such an opportunity speak of the vanity and madness of Duels or single Combats between man and man.  
It was an old custom, that men, for trial of their Titles, or to purge themselves of some defamations, would hire their Champions to try it out at sword's point; and a continued practice for men to challenge one another into the field, and that upon slight or small occasions, they being afraid to be accounted Cowards with men, and therefore are proudly bold with, and daring to God. The Romans and Alban did set out each of them three Champions, that by their adventure, the general cause of both Nations should be swayed, which of them should have Dominion over the other, and which of them should be in subjection.  
The first challenge of Duel we find, saith D.H. in his contemplations, came out of the mouth of an Uncircumcised Philistim; yet was that in open war, and tended to the saving of many lives, by adventuring one or two. This Duel between David and Goliath was doubtless, 
Occisor lethaliter peccat, & occisus aeternaliter perit. B. ad milit. Temp. c. 2.  by a singular instinct of God, to glorify his power, and to make David (a type of Christ) more famous; and whosoever imitateth, nay, surpasseth him in Challenge to private Duel, in the attempt partaketh of his uncircumcision, though he should overcome, and of his manner of punishment, if in such private Combats he cast away his life. There are three arguments against this practice among swaggering Gallants.  
1 From the consideration of the Law of God, or of God; for such a trial is to go from the ordinary lawful way, and to take a way that is unlawful, and so to do evil; but we must not do the least evil of sin, to avoid the greatest evil of punishment. The only lawful way for conviction in doubtful cases, being either from the confession of the Delinquent himself, or the testimony of Witnesses; for things hidden and unknown, are to be left to him that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the searcher of hearts.  
Many times these Quarrels proceed only from revenge; now it is the Prerogative of God to revenge; vengeance is mine. We cannot challenge men but we must challenge God, who justly challengeth to himself both to take vengeance, and to give success, 1 Joh. 3. 12, 15. No murderer (as Cain) hath eternal life. Cain was the Devil's Patriarch, and yet, though he be dead, I wish he did not live in his Heirs and Executors.  
2 From the consideration of the Devil. He is called a murderer from the beginning, yea, as soon as the Devil (as a Devil) had a beginning, he was a Murderer. 
Quam multi sunt qui clavum ejus sanguine rubentem Abelis, ut rem sacram adhac circumferunt & venerantur. Buch.  This roaring Lion delights in blood, and is the Instigator to these Monomachies, and thus at his pleasure taketh two at once in his net, the Murderer by his sin of murder, and the Murdered by his sin of hatred, wherein he died. It is here as in a Cockpit; for as there the Master of the Cockpit, or one that hath Cocks, sets two Cocks a fight, on purpose to make him sport, and when he hath suffered them to fight to the death of one or both of them, he Sups with their bodies; So the Devil abets such cruel Conflicts, that he may feast himself with the souls of the Combatants in his Parlour in hell. They writ of Phydias, that he painted the image of Minerva, and his own image so cunningly together, that none could deface or mar the image of Minerva, but he must likewise deface and mar the image of Phydias; neither could any mar the image of Phydias, but he must also mar the image of Minerva: So the Lord hath so cunningly and curiously interwoven or joined his image in man, that whosoever mars his image defaceth the man, and whosoever kills the man defaceth his image.  
Thirdly, From the consideration of the Combatants, of their folly and guilt; These sin not only against God in presuming on their strength, but also against their Brethren in seeking their destruction, and against themselves by a voluntary thrusting themselves into danger, without any necessity at all. And it may be very unequal, he that is worthy to be condemned being strongest or most expert in the use of his weapon, and the innocent, weakest, and most inexpert. Further, If thou art slain thyself, thou diest a murderer, and if thou prevail thou livest a murderer; but whether thou live or die, conquer or be conquered, it is not good to be a Murderer. And lastly, It is found for the most part by experience, that the Challengers are worsted, as appears in the case of Abner and Joab, Asahel and Abner, Abishai and Ishbibenob, Sibbechai and Sapho, 2 Sam. 23.5. etc. (Insaniunt planè illi, qui ut generosi nomen retineant, homicidae cognomen non reformidant, qui ut falsae infamiae suspitionem fugiant, in ipsum in Gehennae barathrum insiliunt. Daven. in Col. c. 3. v. 13.)  
Christians, prevail with the Almighty, and you are in some sense Almighty, for so saith the Apostle, I can do all things, but, through Christ that strengthens me. How admirably doth the clay-Creature by faith prevail with the great Potter & Former of all things? Prayer is Zions Messenger, 
Preces Christum licet festinantem remorantur. Mat. 20.32  and Post, and flies up to Heaven in a moment & brings supplies for the Church; it marcheth through all the Armies in Europe, and over all the quarters of hell, without let or molestation, and scorns to be retarded by Guards, or hindered by examination; My cry, says the Prophet, came before God, even into his ears, Hab. 2.1. The push of Moses prayers did more than all the Pikes of Israel. Prayer is Zions Orator and Ambassador to plead and prevail with God. Prayer puts challenges on God, and dares him q. d. to a denial; Why hast thou made us to err from thy ways, and hardened our hearts from thy fear? Es. 63.17. chides the Lord; I cry, O my God, in the day time, and thou hearest not, Psa. 22.2. It puts Queries to God, and will have them all answered; How long wilt thou forget me, for ever? Psa. 13.1. How are the bowels of our God turned within him at the weeping and tears of his crying Church? Jer. 31.20. Prayer awakens and jogs the Almighty, when he seems to sleep; Why sleepest thou, O Lord? Psal. 44.13. When the wheels of Providence stand still (q. d.) prayer oils them, and puts them into motion. It engaged God to divide the Red Sea, and to break open the prison doors for Peter and Paul. (Oratio hominis est res omnipotentissima, Luth. Hyperb. Oratio est telum quo vulneratur cor Dei. Ambr. in Cant.) Prayer, like the wind getting into the bowels of the earth, will make Earthquakes in the Territories of Babylon, and like a Pioneer undermine and blow up all the designs and Babel's in the world. Prayer will make all the Devils in Hell, and enemies to Zion on earth, to strike sail, for it hath q. d. Omnipotency itself under its lee. (Edesia totum mundum sanguine & oratione convertit. Luther.) It were better to have all the Spears, Bows, and Ordnance in the world against us, than to have an Army of Prayers, or to have prayer in arms against us. Arms, and Armies, and Armour, cannot pull down Antichrist without Faith and Prayer, 
Oratio quast quaedam persona ad Deum intrat. Aug.  but faithful Prayer can pull down Antichrist without them. General's cannot fight with lame and sick Soldiers, but the prayers of lame, sick men, have done more in war for the interest of Christ, than an Host of an Hundred thousand men. Saints, fear not to lose the day, when Christ shall take the field! While Moses held up his hand, Israel prevailed; While Zion cannot lift up a Spear against Amalek, yet it is sufficient if they can but lift up their hand, the victory is theirs. Prayer can put a reeling and tottering on the King's Courts, Prelates, pilate's of Babylon, and, like white Gunpowder, can destroy Babylon and make no noise. Prayer can yoke all the Swords in Europe against the Scarlet whore and her Paramours; and though she hitherto hath been grinding the faces of Zion; yet to bring Grice q. d. to the Lords Mill, the poorest Boy or Girl, if he be but a Jacobine, can do more to lift the King of Saints into the Throne, than all the Powers and Potentates on this side Eternity can do to keep him out of his Throne. Prayer cannot be conquered, until Christ with whom it is potent and great be conquered. Prayer sets Christ in the front of the Battle against Hell, and saith, Devil, beat Christ, and you beat me, take Omnipotency captive, and I am your Prisoner. Prayer hastens the nuptials of the Bride to the Lamb; and though now Hypocrisy, Unbeleef, etc. forbidden the Banes, yet the Match goes on, and they cannot hinder the Marriage. Our Father, and thy Kingdom come, are the strongest weapons in the world, they thunder and lighten in Satan's Regions, and his followers cannot but both hear their report and feel their power. Prayer will pull down that in an hour of the Devil's Kingdom, which he hath been building for several ages. (Preces sunt bombardae & instrumenta bellica Christianorum.) It will ere long enkindle those fires in the world, that neither can ever be extinguished or repaired. Prayer, though it made not the world, yet it shall unmake it, and set up a new Heaven and a new Earth. A Saint may not fear the Devil though he meet him in the dark, if he be armed with Faith and Prayer.  
He that hath God on his side need not care whom he meets in the face. Prayer is Zions scaling Ladder. It is true, an Angel brought Peter out of Prison, Act. 12. but prayer first stirred the wheel in heaven, vers. 5. Prayer was made without ceasing to God for Peter by the Church. I have heard of a youngman that had bargained with the Devil upon some condition, and he should have his soul, the Indentures were drawn in his blood, but God disposed the heart of Luther and other Servants of the Lord to pray together for him, and while they were earnest with God for the deliverance of the prisoner of Satan, Satan was so nettled and stung with their zeal, that he was forced to come flying by the window, and threw in the Indenture amongst them, as much as if he had said, I cannot stand before the power of Faith and Prayer. Prayer we see is not only a charm to bind, but a whip also to torment this Leviathan. Athanasius by his prayers hindered the proceed of the Devil in the Church's Enemies, they took off his Chariot wheels that he could drive his plot no further. When Devils and men conspire and consent against Zion, prayer, under Christ, hath the Prerogative, yet, of a negative voice. The keys, q.d. of Heaven and Hell hang at the girdle of Faith and Prayer. (O admirabilem piarum precum vim! quibus coelestia cedant, hosts terret manus illa, quae victoriae suae trophaea in ipsis coeli orbibus figit. Buch.) Du bartus prettily brings in David answering Goliath his Challenge.  

Goliath.  
Come ten, come twenty, nay, come all of you,  
And in your aid let your great God come too.   

David.  
The odds is mine, Villain, I scorn thy boasts,  
I have for aid, the Almighty Lord of Hosts.   
Rev. 19.6. I heard as it were the voice of a great multitude, and as the voice of mighty thunderings, saying, Alleluja, for the Lord God omnipotent reigneth. This is the Hosannah Rabbah, as the Jews call it. It is reported, that the old Britons marching under the conduct of one Germanus, who came over from France to subdue the Pelagian heresy, did obtain a victory against the Saxons, which victory (because of their singing Hallelujahs in the Battle) they afterwards termed Victoria Hallelujatica, the Halleluja victory. This Victory will ere long be sung again over Zions enemies; When God shall open a door to burn the flesh of the Scarlet Whore, there will be a famous occasion to cry out, as some Soldiers did some years since, Now for the fruit of Prayer. The witnesses have a flame at their lips, fire proceeds out of their mouths, which devours their enemies, Rev. 11.5. which many interpret to be their prayers; In hoc incendio uruntur Daemons. The Enemy lie and levelly their designs against Israel, but Prayer dismounts them, and turns their Artillery against their own breasts. How confident in God may his jacob's be? till the Devil and the malignant World can throw Christ down from his Throne, the● cannot cast Zion out of the world. It is the Prophet's character of a Jacobine, He dwelleth in the secret of the most High; they must conquer God before they conquer him; they may strike at, but they can never distress Zion till they q.d. strike thorough God. Zion, though she be not properly invulnerable, yet she is invincible. Qui Jacobum impetit Deum petit.  
Wherefore now let Jacob wrestle again, and reason with his God. Humbly ask the Lord, Whether he can see his Zion even a shipwrecking, 
Preces electorum sunt Deo coctoquia.  and yet not throw over a Plank to her? his children a swooning and fainting under their temptations, and not give them a Cordial? his Spouse a dying, and not once labour to visit her with Salvation? Can the Shepherd be content to see the Wolves to worry his tender Flock? and the Father love to behold his children to hate one another? Dearest Lord! is not thy Glory dearer to thee than it can be to thy Spouse, and shall she be solicitous, and wilt thou seem not so to provide against thy dishonour? Is the Crown of the Lord glistering enough on his head in the eyes of the Wo●ld? Hath our Jesus the purchase and full procurement of his blood? Hast thou left thy compassions to, as well as the infirmities of thy Body behind thee on earth? Is our Joseph in Heaven, where there are Barn-fulls of Glory, and Provision enough, and shall thy Brethren starve for want of Crumbs of Comfort from thy Table? Are thine Affections altered with thy condition? and doth the Lord trample under his feet his children, while he is now in his glory, whom he counted as the apple of his eye in the days of his sufferings? Shall we give over praying, for the opening the blind eye, and softening the hard heart? Shall we fall asleep, and urge thee no more? Shall we pull our hands from thy Blow, and our necks from thy Yoke? will the Lord dispense with our lukewarmness, and wink at our Apostasy? Is it not thy grief to see thy Spirit so grieved? to see such noisome weeds and errors to grow in thy Garden, which thou so much regardest? And so much backsliding after the profession of so much Reformation? Shall we see Zion bleed to death, and never ask balm more?  
Hath not the Lord said, His Mountain shall be set on the top of all Mountains, and that Jerusalem shall be made the joy of many Generations? Is not this the hand of the Lord, and his own broad Seal? How long doth thy Chariot wheels stay? 
Cui magis de Deo, quam Deo credam?  Hath our Lord Jesus bled to death for his Saints, and will he now suffer them to bleed to death? Doth he love to see the face of his Church beautiful, and will he never wipe off the tears of blood that yet are trickling down her cheeks? Is the Lord angry at the Prayers of his people, and is he not angry at the Blasphemies of his Enemies? Art thou offended because we pray for Zion, and wilt thou not be offended if we should not pray? Is it not yet dark enough, that yet the day doth not dawn? because it is said, at evening time it shall be light, and at midnight there was a cry made, Behold the Bridegroom cometh. How many steps more will the Lord fetch, before he turn about and show us his face? Have we already the first fruits, and shall we never have the Harvest? Hath Zion often made Land, and said, now we are come to our Harbour and Rest, and shall we be driven into the tempestuous Ocean again? Is not our dross separated from our gold, that yet we are not taken out of the Furnace? Are we not yet holy enough, that we are not delivered? or are we not yet ripe enough in sin, that we are not perfectly destroyed? Will the Lord comfort us mourning, or enliven us dying, or raise us when buried, and in our graves?  
O Lord! Though thou dishonourest thy people, yet wilt thou disgrace the Throne of thy glory? Will not the Adversary say, Surely, if God in love had begun thus to build, he would have gone on to finish? Though we are trampled under feet, must thy Christ be trampled under feet? Though his Body hath deserved to sit on Dunghills, and lie in fetters of iron, yet our Head hath merited to sit on a Throne, and to have the liberty of his Spirit in the world. Though our prayers are rejected, yet wilt thou not fulfil thine own Promises? we humbly confess thou hast a royal Prerogative to save and to destroy; but O Lord! art thou not bound in Covenant to set up thy Son? and if thou makest not haste for his glory, will not the world be ready to say, the Lord is gone back of his word? Is it only Free Grace and Mercy, and not also Justice, and Righteousness, for our God to justify condemned sinners, and to sanctify profane Conversations, and to carry on the building of the New Jerusalem to its desired perfection? Doth the Lord seem to cast us off to see whether we will indeed cast him off? or hid himself, to see whether we will earnestly seek after him? 
Preces fundimus, coelum tundimus, misericordiam extorquemus.  Because his smiles have not caused us to love him, will he now frown on us, to make us to fear him? are the golden days of his spiritual presence gone, and not to come, as we hoped they were? that we should rather put mourning on our backs, than take Harps into our hands. Because England hath been perfidious and perjurious to God, will God now break his Covenant of Faithfulness with England? Shall the unfaithfulness of man make God unfaithful? Did the Lord, of old, wait to be gracious, and will he now wait till we are gracious? Was the Lord wont to be found of those that sought him not, and will he not be now found of those that seek him? Wilt thou not pardon our Hypocrisy, Pride, Passions, and Profaneness till we repent, and wilt thou not graciously give us an heart to repent of those evils? Shall the new Heavens and new Earth never be built till we are fit Inhabitants? And shall disconsolate Zion never be ransomed from her spiritual slaveries and distractions till they are worthy to be ransomed? Is not the price of her Redemption already paid, and will the Lord seem to require the debt again?  
O Lord! are we so far gone from thine house, like Prodigals, that either we want an heart to return, or an hope, if we return, that our Father will accept of us? Art not thou the God of Peace? Is not thy Son the Son of Peace? thy Spirit, the Spirit of Peace? thy Gospel, the Gospel of Peace? and shall not thy Children be Children of Peace? is Christ in one of his followers, against Christ in another? is Christ divided? Blessed Father! how shall the world know we are thy Children? if we have not thy Image? thy Servants, if we wear not thy Livery? Will the World be convinced by our Divisions, that thou art Love? Thy people see not so much Profaneness in the world, as the world sees passions amongst thy people. We censure and condemn them for not agreeing with thy people, while they see thy people agree not amongst themselves. Ah Lord! If charity were the only badge of thy Disciples, how few Disciples would our Lord and Master have in the world? is this a time only to pull down, and not at all to build up? to cast away stones and to divide, and not to gather stones to raise thy Temple? is the Providence of God resolved that no more Stories shall be built in his Zion, till one stone be not left on another in Babylon? are not our soars searched enough, 
Deo nihil impossibile est nisi quod non vult.  that yet thou pluckest away the Plasters thy poor people apply to their wounds? Is thy Israel in the midst of the Red Sea, and is Pharaoh at their heels ready to swallow them up, and cannot Israel be perfectly delivered, till the Sea be perfectly divided? Hath Zion been travelling with Reformation these many years, and even when thy people are ready to welcome it into the world, and to name it Glorious, must it enter into the womb again? Is it our indiscreet importunity, that hath hasted to bring it to the birth before the Lord's time and day, and therefore shall there be no strength given to bring forth? Are the grounds of our fears not only from thy secret or open Enemies, but also from the vain conversations of the Professors of thy Name; and indeed, howl ready have we been to censure the persons and condemn the practices of others? and to say there goes an Oppressor, an Apostate, an Hypocrite; so, as if there were none of those lusts in our hearts, which are visibly reigning in others lives. Will the Lord consume their Gold and Silver, as well as the others Hay and Stubble? pull down many of their works, before he set up his own? Or will the Lord further suffer worms, and no men, to reason with him?  
O Lord! are we partly brought out of Egypt, and shall we want the cloud of thy presence, because, that either we long to go backward, or fear to go forward. Must thy children begin to spell their A, B, C, and go again to School to learn what Mortification, and their first love mean, before they take out further lessons of experience of Faith. Wretched England! How many sins do we make, that our God did never call sins? and how many Articles do our passions put into the Creed, which thou didst never enjoin to be believed for Salvation? How have one form of thy people been trampling and triumphing over another? whiles mostly they have been tithing Mint, Anis, and Cummin, neglecting the Salvation of souls, and the advancement of thy Son's Kingdom amongst us? when will the Candle of the Almighty shine on the heads of thy people, as of old? when shall the name of thy Son be poured out as a precious ointment, that the Virgins again may love thee? O Lord! let us be thy Patients, though thou woundest us; Let us be under thy rod, rather than we should be out of thy Covenant; rather than we should sleep to death, sound thy Trumpet, beat thine Alarm; if thou shouldest not administer physic to us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cle. Alex.  our Disease were desperate. Thrice happy will that storm be that shall drive us to our Harbour. We will not appoint thee the Rod to lay on our backs, only we entreat, that when thou purposest to strike, first break our hearts before thou breakest our backs; rather than we should not have thy presence, let us, with the three children go into a furnace; thy Son, let us with thy Disciples have a storm; Rather than we should not be thy children, whip us; thy Servants, beat us; thy Spouse, chide us; thy Friends, frown on us. Ah Lord! Those that lost their blood together, cannot now shed tears together, those that fought together in the field, can scarce now pray together in a family.  
Blessed God If it be thy will, sound a retreat speedily to these disorders; Let some public Enemy of thy Son's Kingdom abroad come upon the Stage, that thy Saints may one and all engage together both their prayers and their persons against him; that Zion may be terrible as as Army with Banners; that the Brats of Babylon may come and worship before her feet, 
Hinc Syncre●ismus, & Synchristianismus.  and know that thou hast loved her. If the building of Zion may not go forward in this age, Lord let it not go backward; if with Solomon, we may not build thy spiritual Temple, let us at least, lay up stuff for the building of it (with David) in the next generation. If the Lord had never smiled on us, we could better have born his frowns; if we had not known what the presence of his Spirit, Wisdom, Glory had meant, in England, we could better have born his absence; Our darkness is now the greater, because that our light formerly was so great. How dolorous is it to consider, that we that have been brought up in Scarlet, should embrace Dunghills? And that England, that was the terror of the Lord to the Nations round about us, should so much be a scorn unto them, and a terror one to another? You that are Gods jacob's, up and be doing; surely, we have little love to, if we have not a sigh, a tear or two, for Zion. If ever you would rejoice in Zions deliverance, pray for it. Faith and Prayer are Zions Granades, and truly make her the Thundering Legion; only take heed of counterfeiting these heavenly Ordnance and Artillery with the wicked Emperor; these weapons are not artificial but infused. Methinks I hear Faith and Prayer say, Saints in England, be patiented and persevere in the holy and sincere profession of the Gospel, though your God be long before he come, yet he will certainly and comfortably come. Endure reproaches, hold on, and hold out, notwithstanding your doubts and difficulties, your trials and temptations. Though your way to Paradise be dirty, yet the Tree of Life in the midst thereof, the Rivers of divine pleasure, and Gates of pearl, will richly make amends for all. Be believing in prayer, and in this age especially. If once, with Jacob, you prevail with God, you need not fear all the world. If any thing in the world can persuade the Lord to preserve a Nation, it is Prayer. Prayer hath often met God, as Abigal did David, and moved him to put up his Sword. Pharaoh being plagued with Frogs got the man of God to pray for him. and Exod. 8.13. The Lord did according to the word of Moses. And the Lord obeyed the voice of a man. It is plain that Moses did according to the word of the Lord, but it is strange that the Lord should do according to the word of Moses; yet it is so; If Moses will do according to the word of the Lord, the Lord will do according to the word of Moses; If we keep his precepts, he will fulfil our prayers. God repenting once that he made man, was resolved to destroy him from the face of the earth, yet when Noah built an Altar and prayed to God, the Lord, Gen. 8. smelled a savour of Rest, and said, henceforth I will not any more curse the earth for man's sake. God was once so displeased with his people, that he said flatly, I tell you truly, I will deliver you no more; yet when they asked a Deliverer of him, Judg. 10. His soul was grieved for their misery, and he gave them Jephtha. Therefore when God hath resolved on a Nation's ruin, he shuts his doors against Prayer. The Prophet complains, Lam. 3.8. He shutteth out my prayer, (q.d.) God will not suffer his Favourite, Prayer, to speak with him. It is a royal way for a Prince to correct the injuries of another Nation that is inferior, to deny their Ambassador's audience. Psa. 80.4. How long will God be angry? but with his people? that is not all, with the Prayers of his people? God is oft pleased to be angry with prayer, Jer. 15.1. Though Moses and Samuel stood before me, and entreated for this people, yet i'll cast them out of my sight, (q d.) You think to hinder me now as you were wont to do; you will send out your old friend Prayer, and if you cannot pray enough yourselves, you will procure aid from my friends Moses and Samuel, but you shall not prevail, I will destroy you; the best means shall fail you, therefore all means shall fail you. To resort to other means after prayer, is to fasten an Anchor with a twined thread, which hath broken a Cable, or to think to conquer an Enemy with a Bulrush, when we could not with a Cannon. In vain is God attempted by Power, or solicited by Prayer against his own mind. And as God will not sometimes be entreated, so he ought not at any time to be questioned. But I hope the Lords door is yet to be opened to our knocking, and his ears to our crying. And because in this age so many prayers are frustrated, be sure to pray that you may be heard. I intent not a Common-place of Prayer. Briefly,  
First, be sure to limit your prayers according to the Revealed Word. Let us pray that Gods Will, not that our Wills may be done, as that Jacobine did; Lord let my will be done, and mine, because thine. We often ask, and miss, because we ask amiss. Your Father oft gives that in anger, which he would deny to give if he were pleased. It's better to be without Quails, than to surfeit, to have either a long delay, or rather a full denial, than an answer in wrath. The contradictions by God put to the prayers of the Saints in this age, is one of the greatest wonders of the age. Our hearts are oft (as the Spirit of God saith) like crooked, Bows, and no wonder the Arrows we shoot are lost, when many times we never aim at the mark. We must take heed of praying backward with Jonah, who, rather than he would be accounted a false Prophet, cared not so much for the salvation of Nineveh, as for his own reputation. Says he, was not this my saying? one would have thought that the salt Sea should have washed away those briny humours. Take heed of the heady prayers of the Disciples, 'Cause fire to come down from Heaven (q.d.) these are Rebels to thy interest, we have preached the word of Life to them, and they scoff at, and scorn us for our labours; surely, O Lord! if they were thine elected they would have believed ere now; they have sinned against their own light, and against the revelation of thy love, they are finally impenitent; Lord consume them; But these were hot spirits, and Christ cools them, You know not of what spirits you are of; Joh. 15.7. you have not the persons, and therefore it is not convenient you should have the prayers of Elias. Every one that rides in a fiery Chariot, is not an Elias. (Non petitur in nomine salvatoris quicquid petitur contra rationem salutis. Lastly, Let us beware of sinister prayers, not to write after that copy, Lord, when thou comest into thy Kingdom, let one of my Sons fit on thy right hand another on thy left. At the left hand of Christ! Surely she did not know for what she prayed, for none but Goats shall stand at Christ's left hand. The rule of our prayers is not what pleaseth our apprehensions, but what is correspondent to, and agreeable with the Revealed Word. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato III. de legibus p. 811.) That which is glorious in the eyes of a man, nay, of a good man, is often abominable in the eyes of God. Pray for nothing but what God hath promised, if ever you would have God to perform what you pray for. It is better to believe that the will of God shall be fulfilled, 
Deus non dando, dat nobis, & nos non accipiendo, à Deo accipimus.  than to behold our own wills fulfilled. The Saints in this age justly condemn the former Generation, for doing that which was never commanded; and I believe the next Generation will as justly condemn the Saints in this age, for believing some things which were never promised. The Intercession of our Lord Jesus is a censer of gold, and can we desire him to offer up our drossy prayers for Incense? they are often filthy in our sight, and how can they be sweet in his Father's nostrils? Many of Zions Petitions are now in the Lords account but waste paper, and at the last day shall never be seen hung on the file in Heaven; and indeed how can they speed? when (our consciences bearing witness) they are neither worded by the Scriptures, indicted by the Spirit, nor subscribed by a bleeding heart. (Eo modo sunt omnia petenda quo modo sunt promissa. Aut praeter verbum petis, aut non propter verbum petis.  
Secondly, Be sure to pray, not only for love but in love. It is true, that Love is a stately Garment to be worn by the Lords children in their Mansion house of Glory, but you must not put off this Garment till that day, as the world doth Holiness; Oh say they, holiness is for Heaven. Love, and not Parts; Love, and not Praying; Love, and not the participation (visibly) of the body and blood of Jesus Christ, 
Non debet esse simultas inter eos qui sunt simul.  is the badge of a Disciple of Christ: By this shall all men know ye are my Disciples, if ye love one another, Joh. 13.35. Said he, that was as much for Faith, and more, than any of his followers. Christians, Love is asleep, (I hope not in a dead sleep) for shame awaken it; gardiner's speak of an Herb Love lies a bleeding, and if ever that Herb grew in Zions Garden, it is now; Oh revive it! Hosius was so in love with Charity, that he thought there was no other Word of God than this of Love. But oh! that Love were by many (at least in their carriages) accounted to be a Word of God. I know there is a kind of unity amongst High-way-men, or else their Trade of Robbery would fall. And that love is often pretended against Faith, and oftener against Holiness. The Soldiers that were for the crucifying of Christ, were not (q.d.) for the crucifying of his coat; they tore his Body, and yet kept his Coat whole; but not out of love to Christ, but out of love to themselves, every one of them would fain have had it all. The Soldiers had not Christ, but they had his Coat, and shall Christians have Christ and not his Coat? the Body and the Garment must go together. Never expect your Sacrifice of Prayer should be accepted, till it be salted with Love. Love knows no difference between party and party, but owns all as fellow-members that are partakers of the influence of the Head. Remember, That the Father will not agree to answer the prayers of his children that disagree. God will answer the prayers of one child for another, but not of one child against another. If thou bring thy gift to the Altar, and there remember'st that thy Brother hath aught against thee, (where by brother, in the lowest kind, you must not (as some do) understand, men of the same Opinion, but men of the same Faith in, and same Communion with God), Secondly, It is not said, if thou hast aught against thy Brother, (Mark that) leave there thy gift before the Altar, and go thy way, first be reconciled to thy Brother, and then come and offer thy gift. This Precept is Religious, and certainly the Practice is not Superstition.  
To expect that God should answer our divided prayers, is to put a jeer on Omnipotency, and to charge the Almighty with inconsistency; it puts an absurdity on God, in making him to please man, nay, an impossibility, to please all men. The divisions of our prayers may possibly cause some Professors to suspect that God is divided, 
Deus nequit facere, quod nequit fieri.  to whom we pray, and in time, occasion the world to believe there is no God at all, for God is but one, and not divided. The Lord, at this time must frustrate (q.d. in specie) many prayers of some Christians, as he will be true to the principles of his own Glory. To speak with reverence, God cannot grant all our Petitions and be God. All the godly of all parties pretend the Kingdom of Christ; and these Opinions, as rigidly maintained, are apparently inconsistent together. What a temptation is it then to attempt unlawful means, q.d. to force the Lord out of his way? and all, that man might not be proved false to his own interest, and be cried up and down for a liar. God (forsooth) shall not be God unless he will please man. (Multi benè cogitant sed malè precantur. Et si volunt esse felices, Deum orent, ne quid illis ex his quae optantur eveniat, Sen. L. Benef. c. 37.) Oh! that the Lord would reconcile these divisions that are betwixt his own people. However, in the interim, let every particular Jacob wrestle with God, and lie quietly asleep at the bottom of the Ladder. I shall conclude here with the advice of Divine Mr. S.R. on the woman of Canaan, in 4 Rules.  
First, Go not before, but follow God and Providence. Prescription of such and such means to God, and no other, is to limit Omnipotency, and to stint the holy one of Israel. It is arrant Idolatry to limit God to means, as well as to bow down to an Idol. A Ram's horn is as near of blood to cause the walls of Jericho to fall, in God's hand, as Engines of war; It is easier to see what is inflicted on us, than to see who inflicteth it; and we look no higher than the creature, as if the world created itself; so is this, when we dream the creature moveth itself, and is not moved by God. Quietly submit to the Lords ways, believing can ease us, disputing cannot.  
Secondly, The book of Providence is full both Page and Margin. God hath been adding to it sundry new Editions, and like children we are in love with the golden Covering, the Ribbons, filleting, and the pictures in the Frontispiece, but understand little of the Argument of Providence. Who is wise and will observe these things, 
Degener animus est qui emendare mavult Deum quam se, carpens Divina & Providentiam, alia illa esse velit magis quam se alium. Sen.  even he shall understand the loving kindness of the Lord, Psa. 107.43. God is worthy to be Chronicled; there is a contexture of Decrees, Actions, Events, in Providence, from the creation to the conflagration of the world, and not a thread shall ever be broken; though this web be woven of threads of divers colours, black and white, comfortable and sad passages of Providence, yet all make a fair order to God in the way, and shall be beautiful to us in the end. As many Herbs and various sorts of Flowers, make up one pleasant and well-smelling Meadow, many Roses, Lilies, and the like, one sweet-smelling Garden: so there is a sweetness and order in all God's dispensations.  
Thirdly, Let your spirits be kept in aequilibrio, in an indifferency in all casts of Providence, and so you are above the cross. 2 Sam. 15.25, 26. David puts his soul on Gods two Ifs, if he save it is good, if he destroy it is good. Make sure this general, Christ is mine, at this Anchor, in this Harbour my vessel shall ride. What ever wind blow in externals, Christ died for me, if I live its Christ, if I die its Christ; if I ride with Princes on Horses, its good, if I go on foot with Servants, it is good; If Christ hid his face and frown, it is Christ, it is good; if he overlade the soul with rays and beams of glory, it is also Christ. Faith's speculations to the worst and hardest in point of resolution is sweet. Suppose the Devil and Hell form the Principles, Faith can make a conclusion of God and Heaven. Job puts on a conclusion of faith from bad premises; What if God should kill me? yet i'll trust in him, Job 13.15. What if God throw me into hell, it were well resolved, I would out of the pit of Devils cry hallelujah, praise the Lord in his justice.  
Fourthly, Give not over praying, though God seem to give over answering; God hears often when he doth not answer, and oft his not answering, is an answer; pray, go on. The Father will cause the child to say over again what he once heard him say, because he delights to hear him speak. I pray for victory to God's people in this battle, they lose the day, yet I am heard and answered, because I prayed for that victory, not under the notion of Victory, but as linked with Mercy to the Church, and honour to Christ; now God shows mercy and gains Glory in humbling them, which is the formal object of my prayers. Some Letters require no answer, but are mere expressions of the desire of the friend; the general prayers of the Saints, That God would gather in his Elect, that Christ would come and marry the Bride, and consummate the Nuptials, do refer to a real answer, when the King himself shall make his second appearance. In the expectation of, and patience for which appearance, let the Saints believe and rejoice, for the Marriage of the Lamb is a coming, and his wife hath made herself ready, and to her is granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness (righteousnesses gr.) of the Saints. And blessed are they which are called to the marriage Supper of the Lamb. And behold, he cometh quickly, and his reward is with him; therefore let the Spirit and the Bride (or the Spirit in the Bride, or the Bride in the Spirit) say, Come, and let him that is a thirst, come; and whosoever will, let him take of the water of life freely. Even so, come Lord Jesus, Rev. 22.12, 17, 20.  
Possibly jacob's Vow may follow.  
FINIS.   

ERRATA.  
PAge 2. line 17. read, the Lord open this vision to our eyes, and open our eyes to see it, p. 14. l. 17. r. shoulders, p. 19 l 4. r. Elijah, p 59 l. 2. r. is visible, p. 36. l. 14. r. rather Heaven out of Hell, p. 103. l. 25. nobody's. p. 132. l. 1. r. between wolves and sheep, p 146. m. r. parem, p. 158. l. 6. r. were all to be conquered, p. 161. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 163. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 186, m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 213. m. r. pendet, p. 219. m. r. irrita & irritantur, p. 221. m. r. Deo, p. 135. m. r. luxatus & luctatus, p. 237. l. 6. r. not adverse p. 235. r. Distich, r. Laudis, Exultans, p. 262 m. after non read dabit, p. 296. l. 4. r. Ecclesia, p. 302; l: 11. for once labour, read once more.