Mar. 16. beg they were Affrighted They were Affrighted but not in an Extasie But a Revelation such as Paul here speaketh of was an Apparition in an Extasie Such was that of Peter concerning the Sheet Acts io 10 c. Such also was that of John when in the Isle of Patmos He was in the Spirit on the Lords day Rev. 1.9 10. and heard behind him a great voice as of a Trumpet 2. His Temptation upon this Revelation And lest I should be exalted above measure through the abundance of the Revelations 2 Co. 12. â— there was given to me a thorn in the flesh the messenger of Satan to buffet me lest I should be exalted above measure Some by this Thorn in the flesh understand Concupiscence Others understand Alexander the Copper-smith but there appears not to me the least Shadow of a Probability that either of these should be the Thorn in the Flesh Is it so much as Probable that the Disease should be Corporall when the Remedy was Spirituall that the Malady should be Corporal when the Medicine was Spirituall that the Sorâ— should be Corporal when the Salve was Spiâ—â—â—â—â— So that by the Thorn in the flesh I understand Temptation that is some Satanical Suggestion and Solicitation concerning the Faith and Sincerity of the Apostle 3. His Supplication upon this Temptation For this thing I besought the Lord thrice that it might depart from me 2 Co. 12.8 Here is a Copy for you under Temptation to write after the Apostle hath a Thorn hath a Temptation but what Course doth he now Steer To this Closet he goeth to his Knees he goeth to the Throne of Grace he goeth go you and do likewise 4. His Supportation upon this Supplication And he said unto me my grace is sufficient for thee Christ answers in Effect though he doth not answer in Kind Paul is not presently Delivered from the Temptation but he is Delivered under the Temptation he is supported under it though not Delivered from it And he said unto me my grace is sufficient for thee In this text and truth you have something implied and something expressed 1. Something implied that 's the sore This is temptation that is this is some fiery and furious assault and attempt of Satan 2. Something expressed that 's the salve And he said unto me my grace is sufficient for thee In which words you have these Observables 1. The Person salving He that is God or Christ Or Christ who is God He And he said 2. The Person salved Me that 's Paul And he said unto me 3. The subject-matter of the salve and that 's grace Now grace is an excellent thing an excelling thing All are Pebbles to this Pearl 4. The Propriety that Christ claims in this grace My grace or this grace of mine My grace not thy grace but my grace Not grace in thy private hand but in thy publick head not grace in the stream but in the fountain My grace 5. The Efficacy of this Grace sufficient My grace and sufficient As if Christ had said though thou hast a burden yet thou shalt have a back for that burden thy back shall not break under thy burden nor bow under thy burden though thy burden be great my grace is greater Sufficient 6. The certainty of the efficacy of this Grace Is. My grace my grace is sufficient for thee 'T is grace and my grace that hath not only been but yet is sufficient And he said unto me my grace is sufficient for thee From the Text and Context you have these Meditations 1. That the chiefest and choicest of Christians are obnoxious unto temptations Meditations Paul who was of the highest form if not the highest in that form of grace and gifts was not without his temptation he had a thorn in the flesh Paul was an eminent Servant of Christ had eminent Revelation from Christ and yet under eminent temptation he had a thorn in the flesh Persons shall not need to wonder when tempted for temptation is no new thing but to pass that 2. That the greatest temptation doth ordinarily succeed the greatest revelation It was thus with the Master when Christ had that voice This is my beloved Son in whom I acquiesce then he was led away by the Spirit into the wilderness to be tempted by the devil Now was it thus with the Master No wonder then if it be thus with the servant but humbly to take leave of that also 3. That Christ suffers temptation to succeed revelation in order to the prevention of carnal exaltation and ostentation Persons are apt to be puffed up with a fleshy mind under Revelations The Spirit begins to swet and become Tympanious under the greatest Manifestation and Revelation Where is the Body that do not sometimes stand in need of Physick Oh but where 's the soul that stands not often in need of a pill and a potion to purge out corrupt Crudities 4. That 't is at once both the Duty and the Dignity of a Christian to multiply Cryes and cry mightily unto Christ under Temptation For this I besought the Lord thrice but to pass that also 5. That a word from Christ is a sutable and seasonable supply and support unto a Christian under Temptation And he said unto me This was under the writing of the Scriptures and this hath been ever since the Scriptures were written the method of Christ unto Christians under affliction and under Temptation to give some word or other And he said unto me 6. That there is a sufficiency of grace in Christ for a Christian under Temptation My grace is sufficient for thee This is the truth that I shall discourse and discuss if indulged a divine Gale and Gust There is a sufficiency of grace in Christ for a Christian By a Christian I mean a Christian of Christ making not of Mans but of Gods making or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of Mans making without God By a Christian I do not mean every Babe or any Babe that is sprinkled for the word Christian is a Derivative from Christ By a Christian I mean a believing Saint and a sanctified Believer By a Christian I mean a Person in Christ for so the Apostle wordeth it I knew a man in Christ that is actually in Christ drawn unto Christ and drawn after Christ now there is a sufficiency of grace in Christ for such a Christian and that under temptation the greatest temptation 2 Cor. 12. â— My grace is sufficient for thee In the Managing of this Meditation Method suffer a serious and sober Inquiry after five things 1. Whether there be a sufficiency of grace in Christ for a Christian under temptation 2. What manner of grace this grace is that is in Christ And is sufficient for a Christian under temptation 3. How this grace is in Christ which is sufficient for a Christian under temptation 4. Why there is in Christ a
and ye shall not fulfil the lusts of the flesh A heart without grace vea a heart without a good stock of grace â—â—like the City of Rome of which 't is said That it was never besieged but it was taken Rom. 1â— 14 If thou wouldest keep thy Castle keep thy heart then the Apostle tells thee negatively what thou must not do Thou must not make Provision for the flesh to fulfil the lusts thereof And positively what thou must do Thou must lay up in store a good foundation for the time to come 1 Tim. 6.19 2. For the Place Souldiers are stocked and stored with Provision for the Place Ciâ—es and Castles they are accommodated with Ammunition A Castle hath a Magazine in it self it hath Match Powder and Bullet A Castle is accommodated with Vtensils of War as Canons Muskets Spears and Swords Soul if thou wouldest keep thy Castle keep thy heart be sure to stock and store thy self with Ammunition stock and store thy self with Precepts Oppose a written word to every temptation This course Christ himself steered It is written Man shall not live by bread alone Mat. 4 4 7 It is written Thou shalt not tempt the Lord thy God Oh here is a curious Copy to write after Soul take the sword of the Spirit which is the Word of God This course David also steered I have hid thy Word in my heart that I might not sin against thee Whatever the temptation be be ready to answer with a written word Ps 119. 11 For instance 1. Doth Satan say swear Be ready to answer no for it is written Swear not at all Mat. 5 34. 2. Doth he say curse No for 't is written Bless and curse not Rom. 12.14 3. Doth he say Lye No for it is written Lie not one to another Col. 3.9 4. Doth he say steal No for it is written Ltt him that steal steal no more Eph. 4 28. 5. Doth he say unbelieve Christ No for it is written If ye believe not that I am he ye shall die in your sinnes John 8.24 6. Doth he say Work no more No 't is written If any would not work neither should he eat 2 Thes 3.10 7. Doth he say Pray no more No 't is written Pray without ceasing 1. Thes 5.17 8. Doth he say Read no more No 't is written Search the Scriptures John 5.39 9. Doth he say Hear no more No 't is written Be swift to hear slow to speak slow to wrath Jam. 1.19 10. Doth he say Fear no more No 't is written Serve Jehovah with fear and rejoyce with trembling Psal 2.11 Thus Soul Endeavour to have a written word ready to answer every Temptation 2. Soldiers they have their Armour on There is in a City or Castle not onely Armour for the Souldiers to put on but if the Enemy be at hand the Souldiers they have their Armour on or put on their Armour They gird on their Swords take up their Muskets c. When Nehemiah a Person of Eminency was eminently concerned in rebuilding Jerusalems walls and repairing her Breaches it s said that those upon the wall with one of their hands wrought in the work and with the other hand held a weapon Neh. 4.17 Souls the Enemy is in the Field and if ye would keep this Castle the heart ye must have your Armor on If you would so Fight as to Overcome ye must put on Armour yea ye must put on the Armour of God Eph. 6.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea ye must put on the whole Armour of God The Greek word is a compound word and signifie not onely Necessary but Compleat Armour such as Covereth all the Body and leaveth no place Naked and Vnfenced There must be Head-Piece Back-Piece Breast-Piece c. 3. Souldiers they keep up a Watch and ward If men would keep a Castle they must keep upon their Guard When the Lord of Life was dead and laid in the Sepulchre the chief Priests and Pharisees made their Application unto Pilate and desired him that he would make it sure he answered ye have a watch Mat. 27.64 65 66. goe and make it as sure as ye can So they went and made the Sepulchre sure sealing the stone and setting a watch Thus also Nehemiah did concerning Jerusalem We made our prayers unto our God and set a watch against them day and night because of them Oh Soul Neh. 4.9 wouldest thou keep this Castle thy heart be then upon thy Guard keep up thy watch What I say unto you and 't is Christ that speaks it I say unto all watch Mark 13.37 Now here I shall Advise unto two things an Observance of the Enemyes Motion and then of the hearts Corruption There must be a Curious and a Critical observance of both these 1. Let there be a Curious observance of the Enemies Motion Men in a Fort City or Castle art not only sensible of the Enemies Being in the Field but also Curiously and Critically observe his Motion which way he bends his Force that place of the City he goes about to Storm against what Gate he places his Canons to make his Batteries This Enemy is Satan and he is ever in Motion He like a roaring Lyon goeth about 1 Per. 5.8 seeking whom he may devour Observe therefore that Sin he Courts what Bait he Lays for he hath a Bait for every Fish a Last for every Foot 2. Let there be a Critical observance of the hearts Corruption Doe not onely observe what place Satan storms but which place also is Weakest and where he is likeliest to â—uter Oh Soul Double and Treble thy Guards upon the Sin of thy Nature that 's the weakest place of the Castle and there Satan will Endeavour to Enter Watch in the watch-Tower I stand continually upon the watch-Tower in the day time Isa 21.5 â— and I am set in my ward every night 4. Why this heart of man must be kept above all keeping 4. The heart of man above all keeping must be kept in a threefold respect God Christ the Heart 1. In respect of God God hath commanded the keeping of the heart In respect of God and therefore the heart must be kept Let this Text ring in thy ears and my ears Above all keeping keep thy heart The Commands of men if counter and contrary to the Commands of God may be dispensed with but who can give a Dispensation to the Commands of God As God iâ— displeased with the Commission of evil so with the omission of â—ood God is displeased with the not doing of what he commands as he is with the doinâ— of what he forbids Oh break not as it were the heart of God as they did and give him cause to say concerning you as he did concerning them Oh that this people would do as they say Oh that this people would do as I say â—os 2.4 do as they say May not I say unto you as Pharaoh did to
And a so running so run that ye may obtain It is as true Mat. 24.46 1 Co. 9.24 Acts 8.30 there is a so reading Understandest thou what thou readest Now that thou mayst not only read but so read Gods Book and Mans Book if the Book of Man be according to the Book of God take these following Directions Be conscientious in reading Direct 1. 'T is not enough to own Duty but we must be one with the Duty which we own 'T is not cursory but a cordial and conscientious reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.23 that 's promising for an advantagiâ—ous issue Whatsoever ye do do it heartily from the heart from the very soul 2. Let not one Duty justle out another There 's hearing as well as reading and praying as well as hearing pray before thoâ— readest and pray over what thou readest Not only reading but also exhortation and doctrine were at the same time anâ— with the same breath imposed by Paul upon Timothy Give thy self to reading to exhortation 1 Tim. 4.13 and to doctrine 3. Engage the Spirits Influence and Impress It will be to little purpose and profiâ— to engage in this work without the Spirit 'T is the Spirit that searcheth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Co. 2.10 yea the Depths of God so the Greek 4. Let thy heart be a Cabinet for what thou readest Jewels are not onely to bâ— looked upon but also to be locked up Bâ— in a holy imitation of that holy Matronâ— who kept the sayings of her Son Luk. 2.51 yea of heâ— Saviour in her heart 5. Make Faith of what thou readest Therâ— must be believing as well as reading Forâ— as the Precept is a Rule for Obedience 〈◊〉 the Promise is a Ground for faith ' Tâ—â— â—ike to be with Reading as it was with Preaching not profiting Heb. 42. not being mixed with faith 6. Look unto Jesus There 's no going about this work without Christ For without him we can do nothing Look unto him therefore as the Actor as well as the Author of Grace Ioh. 15.7 Now that this Christ may be with Thee and signally bless reading unto Thee cordially prays Reader Thy Friend and Servant for Jesus sake RI. MAYHEW THE CHILD'S DUTY ECCL 12.1 first part thereof Remember now thy Creator in the days of thy Youth THAT Solomon Israels Sage is the Pen-man of this Book of Ecclesiastes or the Preacher appeareth both from the Style thereof and from the Title thereof In this Book ye have the Inscription of it and then 〈◊〉 general Proposition about it 1. An Inscription The Words of the Preacher Eccl. 1.1 Son of David King in Jerusalem Now in this Inscription you have a Description of Solomon in a threefold Relation 1. In his natural Relation the Son of David 2. In his Civil Relation King in Jerusalem And that this is Solomon is evident for David had no other Son King in Jerusalem 3. In his spiritual Relation A Preacher The words of the Preacher Son of David King in Jerusalem 2. A general Proposition This sets forth the utter insufficiency of all things under thâ— Sun to make a man truly happy and blessed together with the extream vanity which is in them in order to such an end Now this is proved two ways 1. From the Mortality of man One Generation passeth away and another Generation cometh Eccl. 1.4 but the Earth abideth for ever 2. From the Instability of all other Creatures 1. In respect of their weakness to minister satisfaction to so noble a creature as man Thâ— Sun ariseth goeth down and hasteth to thâ— place where he arose The wind goeth towarâ— the South Eccl. 1.5 6 7. and turneth about unto the North it whirleth about continually and returneth again to its Cireuits All the Rivers run into the Sea yet the Sea is not full unto the placâ— from whence the Rivers come they return 2. In respect of the restless and fruitlesâ— labour which is taken in seeking satisfaction from such things as only affect the senses All things are full of labour man cannot utter it Eccl. 1.8 the eye is not satisfied with seeing nor thâ— ear filled with hearing 3. In respect of the continued Vicissitudes and Returns of the same things The thing that hath been it is that which shall be and that which is done is that which shall be done and there is no new thing under the Sun Eccl. 1.9 10 11. c. 4. From Solomons own Experience in these â—hings Vauity of vanities saith the Preacher â—â—ll is vanity This also is vanity and vexation â—f spirit Not onely vanity Eccl. 1.2 chap. 2.26 and so unâ—ble to satisfie the soul but also Vexation â—ausing much sorrow of heart to those that â—â—re inordinately conversant about them But to the Text Remember now thy Creâ—tor in the days of thy youth Now rememâ—er now In the Greek and vulgar Latin â—now is and And remember thy Creator in the â—ays of thy youth 'T is well read either way This Text is an Exhortation unto a timely â—nd youthful remembring of God and so â—ook like an Inference drawn from the vanity â—f Childhood Eccl. 11.10 and youth with which the â—ormer Chapter ends for childhood and â—outh are vanity Remember now thy Creaâ—or in the days of thy youth Wherein you â—ave the Object the Act and the Season for that Act upon thee 1. The Object Creator or Creators Father â—on and Spirit the first purposing the second â—urchasing the third Perfecting 2. The Act Remember This word hath vaâ—ious significations but properly it signifies to â—all to mind or keep in mind yea to call to mind â—nd keep in mind Thus Peter remembred the â—ords of the Lord. He reflected what he had â—een a doing and resorded what he had done So then a remembrance is properly a call to mind and keeping in mind Art thou câ—â—â—â— to call my sin to remembrance and to slay son 3. The Season Now or in the days of tâ—â— Youth Here 's the Season for the Act 〈◊〉 on the Object Seaeson in the days of thy Youth 〈◊〉 not said in the Years of thy Youth but in 〈◊〉 days of thy Youth It is not said in the Tâ—â—â— of thy Youth but in the days of thy Youâ—â— to intimate that our life is but a few day it 's but a vapour a span a flower a shadowâ— dream Though Death be before the 〈◊〉 Mans face yet Death may be behind tâ—â— young Mans back In the days thereforâ— of thy youth while thou art yet young veâ—â— young in the beginning of thy days rememâ—â—â— thy Creator yea Creators Father Son aâ—â— Spirit Remember the VVill of the first tâ—â— Worth of the Second the Work of the Thirâ—â— To the making of Man a Council was call in Heaven Gen. 1.26 Come let us make man Remeâ—ber the Father so as to know him and 〈◊〉 inwardly yea intimately acquainted wiâ—â— him