The Jailors Jail
The source for this document is https://quod.lib.umich.edu/e/eebo/A02189.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
THE IAYLERS IAYL-DELIVERY. Preached at Great Saint Mary's in CAMBRIDGE, the 6. of February. 1619.
By HENRY GREENWOOD, Master of Art, and Preacher of the Word of God.
1. PET. 5. 5. God resisteth the proud, and giveth grace to the humble.
AT LONDON Printed by George Purslow, for Henry Bell, and are to be sold at his Shop, at the sign of the Sun in Bethlehem. 1620.
TO THE RIGHT WORTHY AND WORSHIPFUL M rs IANE BVRGOYNE, Wife to the Right Worshipful M. JOHN BVRGOYNE of Sutton in Bedford, and Daughter to the Right Worshipful M r . WILLIAM KEMPE, of Spainshall in Fiching-field Essex, Esquire, all increase of grace from the Father of light and of life be most heartily commended. ({inverted ⁂})
R Ight virtuous and much beloved and graced of God, J cannot but present this trembling, (yet not all trembling) Tractate to you, partly knowing how welcome holy subjects are unto your soul, and especially considering your importunity for a written Copy of the same.
It is not fit that holy things be given to dogs, nor pearls be cast to swine: but matters divine, to persons denoute most meet for presentment, both for godly use, and strong defense against disgracers of them.
J have therefore made this Jailor your Prisoner, and committed him to your safe watch and ward: look what pains you take, and time expend about him, the Preacher of deliverance to all Captives, Luke 4. 18. will one day most faithfully and richly reward.
I pray have an eye always unto him, see him sick, see him sound, see him condemned, see him saved, see his passage through Hell to Heaven: Let his example be your instruction, his fear your humbling, his faith your happying: you must be touchd with Legal attrition, or else no taste of heavenly remission.
Let not his Hell despair you, nor his Heaven presume you: but by the one, hold awe of God and fear, and by the other, hope of happiness forever.
Now the Lord add unto your glory by these and other holy helps and means, and his best blessings be multiplied upon you, your learned, loving, and religious Husband, and all your tender Oliuebranches, for his dear Christ's sake.
From Hempstead in Essex, this 3. of April. 1620.
Your Worships faithful welwiller, and ever to be commanded in the Lord, HENRY GREENWOOD.
THE IAYLERS IAYL-DELIVERY.
ACTS 26. 30, 31.
T HE only course the Lord our God doth take in the effectual calling and converting of such, whose names are written in the book of Life, is this: he humbleth, before he exalteth; he shows our daninable estate through sin by the Law, before ever he signifieth unto us, that he is our salvation.
A three-fold reason may be rendered thereof:
First, because till men be thus humbled, they [ 1] will never seek after Christ nor desire him, without which they can never find him, for God hath appointed that by seeking we shall find him.
Secondly, that our redemption might be more [ 2] precious unto us: as health is more pleasant after sickness; liberty, after bonds; plenty, after scarcity; peace, after war; and fair weather after foul.
Thirdly, that God's mercy in our deliverance [ 3] might be prized in his kind: the redeemed, in heaven for this especial cause extol the Lord and the Lamb with a perpetual Halleluiah: for an everlasting redemption from an everlasting damnation requireth an everlasting glorification.
This general truth is confirmed by a particular example, in the words of my text: for this poor Jailor is most grievously tormented through the horror of the Law, before ever he can find his soul recovered by the salvation of the Gospel.
Sirs, what must I do to be saved? and they said, Believe in the Lord, &c.
In which words I commend to your religious considerations in general these two.
First, an earnest inquisition for salvation, and [ 1] that on the Iaylers part: Sirs, what must I do to be saved?
Secondly, a comfortable resolution to this perplexed [ 2] Jailor; and that on Paul and Syla's part: Believe in the Lord Jesus Christ, thou shalt be saved and thine household.
In this Iaylers earnest enquiry for salvation, I note these three.
First, his reverent carriage to the Ministers of [ 1] the most high God, in the first word, Sirs.
Secondly, the occasion of this his earnest inquisition, [ 2] and that was his humiliation by the Law, in those words: What must I do? I that am the son of bitterness, indignation and eternal weeping; what must poor, lamentable, damnable I do to be saved?
Thirdly, the inquisition it self, and that is for [ 3] salvation, in these words: To be saved. Sirs, Sirs, what must I do? Sirs, what must I do to be saved?
Sirs, It is nomen honoris, a name of honor, and title of dignity, elim tributum ijs qui sapientia abundarunt: in elder time appropriated to wisdom and learning.
Here first I might take occasion to show with how great reverence Ministers of the Gospel are to be respected: good Pastors are to be had in double honor: yea their feet to be esteemed blessed, that bring glad tidings of peace to our souls; but I forbear the prosecution of this point, and propound unto you the marueylous change that is found in this Jailor: for in the precedent verses it is evident how doggedly and despectiuely he used these holymen: he laid upon them hand and foot bolts and fetters as many as they could bear, he thrust them into the inner dungeon and prison: but now the Lord having taken him to do, and given him the true and terrible fight and sense of his sins, he is of another mind: now he brings them out, washeth their wounds, refresheth their bodies, and reverenceth their persons; Sirs, Reverend Sirs, you Ministers of the most high God; what must I do to be saved?
No reason can be rendered for this miraculous change, but this: The wind bloweth where it luft • th: and God hath mercy on whom he will have mercy: and Of this stone God can raise a child to Abraham.
This change we must all be acquainted with, if ever we will prove our selves truly converted.
The Greek word for repentance, 〈 in non-Latin alphabet 〉 by name signifieth a change, signifying unto us, that he that will prove himself truly penitent for his sin, must be truly changed from his sin.
This change we find in penitent Mary: those eyes which once enticed to sin, and those hairs which once were employed to iniquity, were wondrously altered and changed; for her eyes were conduits to distill whole buckets of tears to wash our Saviors feet, and her hairs an acceptable towell to wipe them.
This change we find in penitent Paul: who of a Persecutor became a Profossor, of a Lyon a Lamb: and as he put to death others for the Gospel; so in the end himself put to death for the same.
This change we find in Zacchee: who before his conversion was a notable pick-purse and poller of the Commons: but when Christ came to the house and home of his heart, proved bountiful and liberal, insomuch, that half of his goods he gave to the poor, and if any man could prove that he had wronged him a penny, he would make him quadruple restitution.
So this Jailor before his conversion, an insidell, profane, and hard-hearted member: but the Lord having taken him to task, and trembling him by the spirit of bondage, now he reverenceth God's Ministers, now he humbly sues unto them for counsel and instruction, saying: Sirs, Renerend Sirs; what must I do to be saved?
And thus must we all be changed, (beloved in the Lord) from darkness to light, or el • hell and damnation must be our portion to drink.
The Lord then work this excellent change in our hearts, the Lord create in us all a new heart, and renew a right spirit within us; the Lord take away our stony hearts and give us hearts of flesh; the Lord renew us in our minds and judgments, wills and affections, words and actions: turn us (O Lord) and we shall be turned, convert us thus (O God) and then, and never before then shall we be converted.
Thus much for the first word, Sirs.
The second orderly to be considered, is the occasion of this his earnest enquiry for salvation: and that was his humiliation by the Law in these words: What must I do? I that am the child of wrath and son of perdition, I that am leprous, loathsome, and out of measure sinful, I that have the wrath of God sensibly upon my soul for my sins, I that know no way out of this my fear and misery; O what must poor lamentable, damnable I do to be faued?
Whence we note the power, office, and property of the Law: that it is (as we read Galatians 3. 24.) A notable Schoolmaster to send us to Christ: it sends us to Christ, non aliciendo, sed compellendo, not by alluring, but by compelling.
The Law is a killing letter: When the commandment came, I died, saith Paul: it killeth by showing us and making us feel the damnability of our sins: some by the Law killed to destruction, as Cain, Esau, Judas, and such as wholly despair: others killed to salvation, as Paul and such as by their despair are driven unto Christ.
The property of the Law is to humble and quake us for our sins: it showeth us our sin, and ministereth wrath unto our souls.
This humiliation standeth in two.
- Confession.
- Attrition.
The first brings shame, the second horror: shame from sins filthiness, horror from sins fearfulness: This doth the Law being known and applied, as a Centinel it bewrayeth the enemy, and makes us fly unto Christ.
Thus were they humbled that heard Peter in the Acts: they were wounded in conscience and pricked in heart before they cried out, Men and brethren, what must we do?
Thus the Law wrought upon them that heard John, before they cried out, What must we do then?
And so Nineveh being first humbled, sought unto God, and Paul first trembled, then said, What shall I do Lord? And here a poor Jailor in the sorrow of his soul, crieth out for salvation; Sirs, what must I do to be saved? so that the Law prepares us to Christ.
It is most certain that salvation belongeth to none but the humble: To whom will I look (saith the Lord) even to him that is of a contrite heart, and trembleth at my words: yea the refreshing is promised to none but the laden: for we must go through the hell of a wounded conscience, before we shall taste of the heavenly refreshing: Merchants wax must leach in a candle, before it can take a stamp or impression: the terror of sin must languish our souls, before we can come to blessed remission.
The coming of God into the souls of his chosen, is notably resembled by his appearance to Elijah: First, there came a mighty strong wind that rent the mountains, and brake the rocks, but the Lord was not in the wind: after the wind came an earthquake, but the Lord was not in the earthquake: after the earthquake came fire, but the Lord was not in the fire: at last came there a still and soft voice. So the Lord appeareth to his redeemed ones, first by the wind of his wrath, breaking their hearts; then by the earth-quake of his anger, shaking their souls; then by the fire of his displeasure, smoking their consciences: but in the end, by the still voice of his mercy he refresheth their souls.
This poor Jailor had an earth-quake in his conscience, as an earthquake in his Castle, before ever he perceived his election and salvation.
There is an old saying, We must go by the gates of Hell to Heaven: but I say more, We must after a sort be in Hell before ever we can be capable of Heaven: that is, in the hell of an ashamed, affrighted, and confounded conscience, before ever the Lord will say unto our souls that he is our redemption.
If humiliation by the Law precedes the salvation [ 1] of the Gospel, then they are not converted that more or less were never humbled.
Secondly, they that are troubled and amazed [ 2] at their sins, let them not be disparaged; so far they are in this their hell from Hell, as hereby they are composed and fitted for Heaven; for we must be lost before we can be found, we must be condemned before we can be saved.
Thirdly, let not humbled consciences rest here, [ 3] but pass on still till they have found the spirit of bondage become the spirit of adoption to their souls.
And this counsel I give all troubled souls for sin:
Let them come to the Temple. [ 1]
Let them impart their grief to some friend or [ 2] Minister.
Let them confer with them that have been in [ 3] the like case.
Let them know that they must be thus sick, before [ 4] Christ will ever heal them.
Let them build upon God's mercy promised [ 5] to such.
Let them pray that God in his good time would [ 6] minister refreshing.
What must I do?
AGaine here we may note the miserable mischief and cursed condition of sin: how burthensome and irksome it is to the soul, it ministereth nothing but horror and hell to our souls.
The service of sin is far worse then the slavery of Egypt.
The bondage of Egypt was of the body only: [ 1] this of sin is both of soul and body.
In the bondage of Egypt they served men: in this, [ 2] sin and Satan.
In the first, they had a sense of their bondage and [ 3] desired liberty: in the second, they think themselves free and despise deliverance.
In the first the misery was but temporal: in the [ 4] second eternal.
In outward bondage men may help themselves [ 5] by running away, by entreaty, by ransom: in the the second they lie still till God's mercy deliver them.
A woeful thing it is to abide in the estate of sin: yea the damned themselves confess that the way of sin is a wearisome way to be walked in: We have wearied our selves in the ways of wickedness, and the light of righteousness hath not shined upon our souls.
No marvel therefore if the bands of wickedness be called, heavy and importable burdens.
Sin is onus Deo, a burden to God: Isaiah 1. 14. Your sacrifices are a burden unto me.
Sin is onus Angels, a burden to the Angels: for it sunk them down from heaven. Luke 10. 18.
Sin is onus creaturis, a burden to the creatures: for it makes them groan. Rom. 8. 22.
Sin is onus hominibus, a burden to men: Mine iniquities are gone ever my head, and as a weighty burden too heavy for me to bear. Psal. 38. 4.
Let us then beware of sin that made this Jailor roar and cry, O what must I do to be saved? For though sin fawn upon thee now, yet it will in the end pluck out the very throat of thy soul.
Let us then fly from sin as from a stinging serpent and biting Cockatrice; for they that do such things, shall never see the salvation of God.
To be saved.
THirdly, let us behold the substance and subject of his fute,
It is not with James, to sit by Christ in his glory:
It is not to have an inheritance divided with that worldling in the Gospel:
It is not for any worldly pomp or honor, but it is for salvation: What must I do to be saved?
The most principal thing that all men should strive for under God's glory, is the salvation of their souls.
First, and above all things seek the Kingdom of God and the righteousness thereof, and in a subordinate manner the things of this life: for what if we have all the world, and be damned when we die, what a miserable condition is this?
O how Moses begged to see the face of the Lord! Lord (saith he) show me thy glory.
O how David sued to God for his love: Some crave worldly goods, and riches do embrace; but Lord, grant me thy countenance, thy favor and thy grace.
O how this Jailor cries out here for salvation! O what must I do to be saved?
This meets with careless and desperate people of the world, that work not out this their salvation with fear and trembling, that make not sure their election and calling: O better for these never to have been borne, than not to be reborne.
O how careful were the Apostles, when Christ told them that one of them should betray him! they could neither eat nor drink till they knew themselves freed from that cursed fact: Numquid ego Domine? Is it l, Lord, is it l?
O we should resolve with David, not to suffer our eyes to sleep, nor eye-lids to slumber, nor the temples of our head to take any rest, till we have found the box of Election opened unto us, and the sweet odour of God's love shed abroad in our hearts.
To be saved.
IN that this Jailor by the Judgments of God, is drawn nearer to God, we may see the different working of God's judgments upon the Elect and Reprobate: the one hardened by them, the other humbled: the one desperate, the other seeking to God for remission and salvation.
Even as the Sun in the Heavens melieth wax, but hardeneth clay: as the same water saved Israel, but drowned Pharaoh: and as the same trump in battle encourageth the one side, but discourageth the other: So the same word and judgments of God draw nearer to the Lord the elect, but harden the hearts of the wicked: Cain hardened, Manasseh humbled: Judas desperate, but Paul by God's judgments converted.
It makes against such as with Pharac harden their hearts against God by his judgments, utterly despairing of his mercy for remission: Major est Deipictas, quam quaeuis iniquitas.
God's mercy is greater then man's misery: God is more merciful then man can be sinful, if man will be truly and heartily sorrowful.
All the paths of the Lord are mercy and truth: God hath two feet whereby he walks in his ways, the foot of mercy and the foot of justice: If we look upon his mercy only, ten to one we shall perish by presumption; if we look upon his justice only, ten to one we shall perish by desperation: therefore let us humbly fall down and kiss both of his feet, that in respect of his mercy we may keep hope, and in respect of his justice we may keep awe, reverence and fear.
If therefore the Devil tempts thee to presumption, look what thou art in thyself, vile, wretched, miserable, and thou shalt never presume: if he tempts thee to desperation, look what thou art or mayest be in Christ Jesus, spotless, holy, glorious, then thou shalt never despair.
Thus the Church of Christ did: I am black, (O ye daughters of Jerusalem) yet comely as the curteines of Solomon. How could she be black and beautiful? black in her self, and beautiful in Christ Jesus.
Thus plainly have I unfolded the first part of my text, the Iaylers misery: the second part is ministered mercy by Paul and Silas, and as plainly by God's assistance I purpose to pass thorough that: for I had rather pleasure your hearts then please your heads, worthy is your science, but (I fear me) far short comes your conscience: give me leave then to bestow my labor where there is most need, and I pray God as mean an instrument as I am, I may be a mean to further you all in the way of God's Kingdom.
And they said, Believe in the Lord Jesus Christ, thou shalt be saved and thy house.
BEfore I come to the particulars of their answer, I must needs commend the wisdom and discretion of these Preachers: they minister a fit salve to this poor man's sore: they put oil to vinegar, mercy to judgment, Gospel to Law: an excellent temper for health everlasting.
Had they preached the Law, and denounced God's curses against him, they had sunk him down to hell by despair: but perceiving him ready to be swallowed up of damnation, by the casting-net of the Gospel they save his soul from sinking.
A good president for all God's ministers, that they be careful wisely, discreetly, and rightly to break the Bread of life to the people.
We must preach the Gospel to languishing souls, and the Law to presumptuous: otherwise we shall sooner damn then save by our preaching.
To this poor Jailor in the very jaws of Hell and mouth of damnation, Paul and Silas tender Christ Jesus for his recovery and salvation.
And thy house.
I Must here resolve a doubt, before I come to this heavenly resolution.
Some may object and say, What, shall the Iaylers faith redeem his family? if the master believeth, shall the household be saved? It may seem so by the words of the text: Beleene thou, and thy house shall be saved.
To answer this: here is something implied that is not expressed: Believe on the Lord Jesus Christ, thou shalt be saved and thy household: that is, they believing with thee
As if they had said: Poor Jailor, be no disparaged, but look upon Christ Jesus, there's mercy enough in store, not only for thyself, but for thy whole household if they can but believe, yea abundant salvation for all humbled believers.
That the faith of one saveth not another, (at least in adultis) look into Ezekiel. That soul that sinneth, that soul shall die: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself also.
In the old Law, it was Fac hoc and viues, Do this, and thou shalt live. God gave us leave to do it by another Jesus Christ the righteous: but in the new Law it is Crede & viues; believe and thou shalt live. God gave us leave to do this by no other.
Can a man see with another man's eye? No more can a man go to heaven by another man's faith; Every man must believe for himself, if he will be saved himself.
This is notably apparent in the Parable of the Virgins: The foolish would have borrowed oil of the wise, but they answered, Not so, lest there be not enough for us and you: they had (it seemeth) grace little enough to save themselves, they could save none for their sistren.
I know, for the godly man's sake, God many times spareth the wicked: as if there had been found ten righteous in Sodom, for their sakes the City had been spared, but this was in a temporary salvation: but in the point of justification to eternal happiness, every man must have faith in himself: therefore quod dixit Christus, dico vobis, Habete salem in vobis: what Christ said in his Gospel, that I say unto you all, Have the salt of faith in yourselves: for Iustus exsua fide viuet: the just shall live by his faith.
Believe on the Lord Jesus Christ, and thou shalt be saved.
IN this heavenly resolution I note three.
- 1. First, the act: Believe. [ 1]
- Secondly, the object: on the Lord Jesus Christ. [ 2]
- Thirdly, the event: And thou shalt be saved. [ 3]
Believe: Believe on the Lord Jesus Christ: Believe on the Lord Jesus Christ, and thou shalt be saved.
Believe.
FIdes, faith, in the Hebrew is called Amnah, of Aman, which signifies firmum esse, to be firm or strong, or well resolved.
In the Greek it signifies a persuasion: in the Latin, fides, quasi fiat quod dicitur, of the two syllables, fi-factum, des, dictum: that shall be done, that is spoken. 'It is Augustine's descant upon them.
Thus therefore I describe faith: It is firmus ac constans animi assensus Verbo Dei, Spiritus Sancti afflatu ad credentium salutem: Faith is a steadfast and resolute assent or consent of the heart to God's Word, by the breathing of the holy Ghost to the salvation, of believers. The material cause of faith, is the Word of God. The formal cause, is the act of consent. The efficient cause, is the holy Ghost, the final cause, is the salvation of our souls.
Now lest we should imagine every believer to be blessed, we are to know that there is a fourfold faith, yet but one salutiferous.
The first, Historical: when a man assents to the [ 1] truth of the word; the Devils go thus far in faith, and tremble.
The second momentary: when a man with [ 2] some howerly delight embraceth the Word, merely for knowledge sake and no further, and suffers not the power of it to be lodged and seated in his soul, in prosperity to make a great flourish in Religion, but in the time of trial to fall away, as in that of Saint Luke, They depart from God in time of tribulation.
The third, Miraculous: spoken of in the Corinthians, [ 3] What if I had all faith, that I could remove mountains, and have not Charity, such a faith profits me nothing.
The fourth, Justifying: whereby a man possessing [ 4] and embracing Christ Jesus with his merits and graces, is accepted as just before God: This is also called a lively faith, showing that it may be as easily perceived in the womb of the conscience, as a child after quickening in the womb of the mother. Bede makes a triple distinction of faith.
-
Credere
- Deum:
- Deo:
- In Deum.
To believe there is a God: to believe that he is faithful and just in his mercies and judgments: to believe that he is reconciled to us in the blood of his Son, into whom we are inserted as an ympe or sciens into a stock or tree, and so live by the sap and juice of his derived merits and graces: this is the faith that instrumentally is said to save all our poor souls everlastingly alive: And I may well say instrumentally: for faith, as it is a bare and mere quality, saveth no man, but as it hath reference to the object Jesus: As a Diamond Ring is said to be rich and precious: but take out the Diamond and it is worth little: Faith is this Ring, Christ is this Diamond which enricheth us all with heavenly salvation.
Now lest we should build upon the sands of presumption, and think we are in this faith, being yet far wide: Let us examine this faith by his fruits; for as fire is not without heat, and the Sun without shine; so this faith is never known without works of amendment: He that rubbleth muske, cannot but smell thereof; so he that hath put on Christ, cannot but be a new creature, cannot but smell of Myrrh, Aloes and Cassia, out of Christ's Ivory Palaces, whereby his heart is made exceedingly glad.
There are five especial evidences and fruits of this faith.
It brings peace of conscience, and joy in [ 1] the holy Ghost, upon our reconcilement with God: Being justified by faith, we are at peace with God &c.
It causeth a man, boldly and openly to [ 2] confess the name of Christ: For, by the heart a man believeth to righteousness, and by the tongue, a man confesseth to salvation: Where there is a believing heart, there will be a confessing tongue and professing life to God's glory.
It teacheth a man to rest upon God's promise [ 3] and providence in all straits and trials whatsoever: The just shall live by faith: that is, they by faith shall rest upon God in their straits, and God will preserve them.
It stirs us up to often and earnest prayer: Lord, [ 4] I believe: there is his faith: Help mine unbelief: there is his prayer: therefore no prayer, no faith; cold prayer, dead faith; vehement prayer, strong faith.
It behaveth it self as a Preacher in the Pulpit of [ 5] the soul, always moving the soul to holiness: Believe thus on the Lord Jesus Christ, thou shalt be saved and thy household.
Now by these examine yourselves, prove yourselves whether you are in the faith: know ye not that Jesus Christ is thus in you, except you be reprobates? ye are reprobates, if these things more or less be not in you.
The Lord then work in our hearts this faith, and increase it towards perfection, that so our selves with our household, everlastingly may be saved.
On the Lord Jesus Christ.
THe object of our faith, is the Lord Jesus Christ.
There is not a name under Heaven, wherein salvation can be expected and had, but in the name, merit, and power of Jesus.
He is our Jacob's Ladder, on whom we must climb to life everlasting.
Let us not go to Rome for a Pardon, nor to Mahomet for a blessing, nor to the Sorcerer for skill, nor to the Magician for counsel; but let us come unto Christ, and he will refresh us. Quo ibimus? Whither shall we go? Thou (O Christ) and none but thou, hast the words of eternal life.
Lord Jesus Christ.
ALl the names of our blessed Redeemer are happily met together.
Lord: his name of power.
Jesus: his name of propriety.
Christ: his name of Office.
Lord: a name of power, attributing to God his Essence and being, showing that he received his being from none but himself alone, as all things else have their being from him: For in him we li • e, we move, and have our being.
Christ is a Lord
- By power, coequal with his Father.
- By purchase, redeeming us by his blood.
And therefore called, Dominus Dens, Dominus Electorum, the Lord of the Elect.
Herein his Deity is apparent: He must be thus a Lord, or else he could never have been a Jesus. First, a Lord, to support, deliver, and make conquer his humanity: Again, a Lord, to dignify and make meritorious every act done in his humanity for the salvation of his Elect.
That this glorious title is duly given unto our Savior, witness that of the Psalms, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy foot-stool.
And Thomas thus confesseth him, Thou art my Lord and my God.
This then is no small comfort to the faithful, that they have so powerful and glorious a Messiah; And it maketh also much against those base Heretics, that mock us for our dependence on Christ for salvation.
Again, in the last place, it should teach us what manner of persons we should be to our Redeemer. A son honoreth his father, and a servant his master; if I then be your Lord and master, where is then my fear? Many would have Christ their Jesus, but few can brook him their Lord; We must be conformed to this our Lord in two, in grace, in cross, if ever we will be glorified with him.
There are five properties of a faithful servant, which we must labor to have, if ever we will make account of Christ for our Lord.
The first is Obedience; such were the Centurions [ 1] servants, He said to one, Come, and he cometh: to another, Go, and he goeth: to another, Do this, and he doth it. O that we were such obedients to our Lord!
The second is Diligence; He toyleth and labors [ 2] daily in his masters service for his masters advantage and gain: so industrious and laborious should we be for the glory of our Lord Jesus.
The third is Reverence; if his master doth but [ 3] bend his brows, he quakes and trembles: so when our Lord seems angry, we must (with Noah) be moved with reverence.
The fourth is Patience; if his master correcteth [ 4] him, he bears it meekly, quietly, and patiently: so when we are chastised of our Lord, we should undergo it with meekness and patience.
The fifth is Love; if his master be wronged or reviled, he will not bear it with patience, but stand up to revenge it: so if we hear or see our Lord Christ blasphemed, and his most holy Profession derided, it should be a Simeon's sword to pierce our souls.
Jesus.
THis name was given him by an Angel, before he was conceived in the womb, and a reason thereof rendered, Because he should save his people from their sins. He saves us from sins
- Guilt.
- Punishment.
- Regiment.
From sins guilt and punishment, by his imputative passions; from sins regiment, by his merits and graces applied and derived upon us: and by his active obedience imputed, he doth entitle us to the glory of heaven.
Old Simeon acknowledged Christ such a salvation: Mine eyes have seen thy salvation, yea and my salvation; thine for sending, mine for saving; thine for love, mine for life: Mine eyes have seen this salvation.
And the spirit of Mary also exulted in this her Son Savior.
And all you that would find him a Jesus from Hell, be careful ye find him a Jesus from sin.
Christ.
CHrist signifieth Anoynted: In the Old Law they anointed three:
- Kings,
- Priests,
- Prophets.
And for the work of our Redemption, Christ was necessarily anointed to a triple Office, with the oil of holiness above his fellows.
-
He was anointed to be a
- King,
- Prophet,
- Priest.
To be a King, a type whereof was Solomon; to be a Prophet, a type whereof was David; to be a Priest, a type whereof was Melchizedek; Melchizedek, not Aaron: Aaron a Priest, but not a King; David a King, but not a Priest; Melchizedek both King and Priest, King of Salem, and Priest of the most high God; and therefore a notable type of Jesus.
He was anointed to be a King, to rule his Elect and protect them; he was anoyuted to be a Prophet, to teach his Elect and direct them; he was anointed to be a Priest, to ransom his Elect and redeem them.
If Christ be thy Christ as King, then the Devil reigns not in thee but Christ; if Christ be thy Christ as Prophet, then his word, not thy will, is the rule and square of all thine actions; if Christ be thy Christ as Priest, then thy affections are slain concerning sin, and thy whole man sacrificed to God.
And thou shalt be saved.
THe reward of our faith is the salvation of our souls: Blessed is the estate of Christianity, for it is rewarded with inexpressible felicity.
The benefit of believing is multiple.
First, hereby we are adopted the children [ 1] of God: Ye are all the sons of God by faith in Christ Jesus.
Secondly, hereby our sins are forgiven us, as [ 2] we read in the Gospel: Confide, fills, & remittuntur tibi peccata: Believe, my son, and thy sins are for given thee.
Thirdly, hereby we have right and interest in all [ 3] God's blessings of this life: Godliness hath the promises of this life, as well as of that which is to come.
Fourthly, hereby we are freed from the damnation [ 4] of hell: Now then there is no condemnation to those that are in Christ Jesus, which walk not after the flesh, but after the Spirit.
Lastly, hereby we shall be possessed with the salvation [ 5] of heaven: the glories and joys whereof are so great, as they cannot be numbered; so precious, as they cannot be valued; so lasting, as they are everlasting.
Neither, eye hath seen, nor ear hath heard, nor heart of man hath ever imagined, the thousand part of this heavenly felicity.
Beleene on the Lord Jesus Christ: thus thou shalt be saved and thine household.
If then to be members of Christ Jesus be so blessed a condition; O let us beg of God the heavenly Husbandman, to rend us off by true humbling from the stock of corruption, and to plant us into Christ Jesus, by effectual believing, that at that terrible Judgment, we all with our poor households everlastingly may be saved: And that for Jesus Christ his sake, our only Lord and everlasting Redeemer.
A GODLY AND Zealous Prayer.
O Most glorious God, the Father of our Lord Jesus Christ, and in him our Father, the Fountain of all our welfare, and the giver of all grace: we thy poor children (according to our bounden duty) are at this present assembled together before thee in Prayer, to offer up even from the ground of our hearts, the Sacrifice of thanksgiving, for all thy loving mercies and tender kindnesses whatsoever bestowed upon us. We highly bless thy Majesty for electing us in thy Christ to life eternal, before all worlds, for creating us after thine own most glorious Image in purity and perfection of holiness, for justifying us by the perfect obedience of thy Son, for sanctifying us by thy holy Spirit; and for the hope that thou hast given us of our future glorification with thee hereafter in Heaven. We also return unto thee all due and possible praise, for preserving us hitherto of thine especial goodness and mercy; supplying abundantly all our necessities both in soul and in body; and for thy blessing upon us and ours, keeping us from diverse dangers, that might justly for our sins have come upon us, both spiritual and corporal. O what shall we render unto thee for all these thy mercies done unto us? what are we, that thou shouldst thus respect us? or what are our deservings, that thou shouldst thus esteem us? To us, O Lord, to us most miserable sinners, there nothing belongeth but shame and confusion. If thou (Lord) markest strictly what is done amiss, who is able to abide it? O how far doth thy mercy exceed thy justice! O the deepness of thy favors towards us! So unsearchable are they, as no man can express them, so vn-vtterable, as no man can declare them.
And (most merciful Father) we humbly entreat for thy Christ's sake the continuance of these mercies towards us: Bless us this day and ever with thy heavenly protection and benediction, guide us by thine own Spirit into all godliness, that we may profitably and conscionably walk before thee in our vocations, both general and particular: bless us in the house, and bless us in the field: bless us in the basket, and bless us in the store: bless us in our out-goings, and in our comings in; compass us on every side with thy mercies; guard thine Angels round about us; keep us from the evil of this world, and every work of darkness; and sanctify both our souls and bodies with thy fear to thy service, that as heretofore we have served the Devil and the world by profaneness; so ever hereafter (redeeming the time) we may apply our selves unto holiness.
To which end we most earnestly crave (O heavenly Father) the presence of thy Spirit always to direct us, the powerful preaching of thy Gospel, always to instruct us, the holy use of thy Sacraments always to confirm us, that (all heresy and ungodliness removed far from us) by these means sanctified unto us, we may glorify thy holy name, by our holy conversations in this life, and be glorified of thee everlastingly in the life to come.
And because (by reason of our sins) instead of thy mercies we have deserved thy furious indignation against us: we therefore seriously beg at the throne of thy mercy, in the meritorious mediation of Jesus Christ, that thou wouldest remove far from us and our Land, all thy fearful and heavy judgments whatsoever, as famine, pestilence, sword, and the like; and give us all grace from the King to the beast, that we may be truly humbled for all our iniquities, that we repenting us of our evil which is sin, thou mayest be pleased to repent thee of thy evil which is punishment for sin.
Hear us (Oblessed Lord God) in these our Petitions, pardoning our sins, and granting to us all our requests, with all other thy graces that we stand in need of, that may make for thy glory, and the saving of our poor souls, at the dismal Day of Judgment, and that for Christ Jesus his sake: To whom with thee and thy blessed Spirit, three glorious persons, but one immortal God, we desire to return all possible praise, power, dominion, and thanksgiving, this day and everlasting.