the soul together with the body too much favours of Atheism Mat. 10.28 Fear not them which kill the body but are not able to kill the soul Is it not then a childs mercy to concern his soul with the concerns of his soul in the days of his youth 5. Because they will have fewer sins to repent of Did it not lie near Pauls heart that he was in Christ no sooner Rom. 16.7 Youthful sins may prove Ages terrour said that heavenly Preacher Mr. Burroughs Salute Androniens and Junea my Kinsmen which are of note among the Apostles which also were in Christ before me Oh had not Paul cause to repent that he was in Christ no sooner that he concerned his soul with the concerns of his soul no sooner might not this have bin his complaint Oh that I had not lived to have been a Man a blaspheming man a persecuting man before I went to Christ and concerned my soul with the concerns of my soul Oh that I had not breathed out threatnings and slaughter against the Disciples of the Lord and haled men and women to prison Oh that I had not consented to Stephens death a man full of faith and of the holy Spirit but had concerned my soul with the concerns of my soul in the days of my youth Did not the sins of Davids youth lie near Davids heart Psal 25.7 Remember not against me the â—e sins of my youth nor my transgressions Is â—tâ—â—t now a childs mercy to concern his 〈◊〉 with the concerns of his soul in the days of â—â—â—th 6. Because the Time of Youth is the best Time for Service As the Morning Time is the best Studying Time Aurora Musis amica so the Morning Time is the best Serving Time Oh young ones now your Parts are Lively now your Senses are Fresh now your Memories are Strong now your Nature is Vigorous the days of your Youth are the Spring and Morning of your Time Now that God might Shadow out your Duty in the days of your Youth he required that the first fruits and the first born should be offered to him Is it not then a Childs mercy Exod. 22.29 to Concern his Soul with the Concerns of his Soul in the dayes of his Youth 7. Because the Promise is made to a Timely Seeking and serving I love them that love me and they that seek me early shall find me He that seeks me early or in the Morning shall find me They that seek me in the Spring Prov. 8.17 and Morning of their days shall find me As the Israelites went early in the Morning to seek Manna and as Students rise early in the Morning and go to their Studies so saith VVisdome they that seek me in the morning and Flower of their Youth shall find me Is it not then the Childs mercy to concern his soul with the concerns of hiâ— soul in the days of his youth 8. Because an Eternity of Felicity aâ—â— Glory hang upon a few moments of time Hence that counsel Heb. 3.7 To day if you will hear his voice Was it not a good question the Lawyer put to Christ Luk. 10.25 What shall I do to inherit eternal life As if he had said Sir I know that I shall be eternally happy or eternally miserable eternally blessed or eternally cursed eternally saved or eternally damned Good Sir what shall I do to inherit life Oh my cares and feares my thoughts and troubles they are all conversant about an eternity No time can reach eternity No age can extend to eternity no tongue can express eternity U num perpetuum hodie Eternity is that one perpetual day which shall never have an end What shall I do what shall I not do that I may be happy for an eternity Oh get the impressions of an eternity upon thee in the days of thy youth As the Painter painted for an eternity so do thou hear for an eternity read for an eternity believe for an eternity pray for an eternity do from life for an eternity Is it not now the Childs mercy to concern his soul with the concerns of his soul in the days of his youth 2 2. The Improving of it I have onely one Vse to make of this and that 's by way of counsel Are those that are young to concern their souls with the concerns of their souls in the days of their youth Suffer then the words of Exhortation But this Vse hath a double Aspect looking unto those that are old 1. To the old and then to those that are young Now these are either in a state of Nature or a state of Grace To those in a state of Nature 1. To those in a state of Nature 1. Art gray and yet graceless repent then and believe the Gospel Haft gray hairs upon thy head Mar. 1.15 Heb. 1.6 and not grace in thy heart 't is high time then for thee to have repentance towards God and faith towards our Lord Jesus Christ Oh soul there are but a few sands in thy Glass look about thee yea look above thee look within thee â—sa 45.22 yea look without thee Look unto me all ye ends of the earth for I am God and there is none else But will looking amount unto any advantage yea Look unto me and be ye saved When any are old in sin wo to such an old Age. It s better to die young then live to be old and die in sin Oh how sad is it to live to be old and yet die before the old man dies Then only is old age good when we are good in old age Pro. 16.31 not only die in a good old age but are good dying old The glory of young men is their strength but the beauty of old men is their gray head The gray head is a crown of glory if it be found in a way of righteousness Oh soul are grny hairs here and there upon thee hast scarcely an eye to see with hast scarcely a Foot to walk with hast scarcely a Hand to work with and hast not yet Concerned thy Soul with the Concerns of thy Soul Certainly then thou art in danger of hell fire 2. Art Gray and yet Grace-less despair not ther 's hope for thee at the eleventh hour Art going upon the last hour despair not Matt. 20.9 for he that came the eleventh hour received a penny Did not the Thief go from a Cross to a Crown Luke 23.43 This day shalt thou be with me in Paradise But their things are not written for your Imitation but to prevent your Desperation Wee say so long as there is Life there is Hope Are going off the Stage and yet hast not gone to Christ ther 's great ground for thy Faith and Repentance but not for thy Desperation the reason is Obvious for as God is the Author of Mercy so he is the Timer of Mercy And as he calls whom he will so he
and say The snare is broken Ps 124.7 and I am escaped 3. Must the heart be kept above all keeping Know then as the heart is the man is before God as the hand is the man is before man but as the heart is the man is before God Men judge of our hearts by our words and our works but God judges of our words and our works by our hearts Jehovah seeth not as man seeth for man looketh on the outward appearance 1 Sam. 16.7 or according to the Margent on the eyes for Man looketh on the eyes but Jehovah looketh on the heart 4. Must the heart be kept above all keeping Up then and be doing May not I advise concerning keeping as Israels Sage do concerning getting Pto. 4.7 With all thy getting get understanding so with all thy keeping keep thy heart yea keep thy heart above all keeping You must not say concerning the heart as Cain said concerning Abel Am I my Brothers Keeper Gen 4.9 Do not say Am I my hearts Keeper Above all keeping let this be kept 5. Must the heart be kept above all keeping Multiply cries then that God would keep it The Mother loves to hear from the Child though it can but stammer and stutter God loves to be enquired of by the House of Israel God hath a greater respect to the chattering and lisping of a Saint then to the greatest Eloquence and Orâ—tory of a sinner God wâ—ll lend and laâ— his ear to a Daniel when he hath no great variety of matter and can as it were but just speak witness this place Dan. 9.19 Oh Lord hear Oh Lord forgive Oh Lord hearken and do defer not for thine own sake Oh my God! for thy City and thy People are called by thy Name Soul get into a Corner get into a Closet and cry there Lord keep my heart for 't is to be kept above all keeping Oh I have a base and a bruitish heart a hard and a haughty heart Lord keep it Oh I have an unbelieving and a misbelieving heart a proud and a passionate heart Lord keep it Oh I have a dark and a dead heart a corrupt and a carnal heart Lord keep it for 't is to Be kept above all keeping Thus the Psalmist did Oh Lord Ps 25.20 keep my soul and deliver me let me not be ashamed for I put my trust in thee But here I shall advise unto a making faith of the Power of God the Presence of God and the Guard of God 1. Make faith of the Power of God God is as able to keep it as he was to make it as able to keep it as he was to enlighten it as able to keep it as he was to enliven it Great is the Lord and of great Power 2 Tim. 1.12 I know whom I have believed and I am Perswaded that he is able to keep that which I have committed unto him against that day But what is God able to keep He is able to keep the soul able to keep grace in the soul able to keep glory for the soul Whatsoever the soul hath deposited into the Hand of God he is able to keep it Now the heart is a main thing that is committed to God Psa 37.5 Commit thy way unto the Lord trust also in him and he shall bring it to pass Commit thy way to the Lord Roll thy way upon Jehovah thy way but what way the way of thy heart or thy inward way the way of thy hand or thy outward way That is concern Jehovah which is the Father or the Son with all thy concerns especially with the heart which is the greatest concern Art a son or daughter of Abraham make faith then of the Power of God believe that the Power of God is greater to help thee then the Power of Sin or of Satan can be to hurt thee Oh soul the Lord can do whatsoever he will though he will not do whatsoever he can Gods Power hath no limit but his pleasure 2. Must the heart be kept above all keeping make faith then of the Promise of God As there is the Power of God so there is the Promise of God in order to the keeping of the heart God hath Promised to keep his People and he will keep his Promise He is God that hath Promised and he will Perform Gods Word may be taken though Mans can scarcely be such is the Immorality of the last of the latter days Soul plead the Promise of God for keeping thy heart Thou wilt keep him in perfect Peace or according to the Hebrew in Peace Peace whose minâ—â— is stayed on thee because he trusteth in thee Isa 26.3 Now there can be no Peace no inward and abiding Peace when the heart is not kept There can be no Peace no perfect Peace no constant and continuing Peace when the heart is not kept For as there is no Peace no true Peace to the wicked so there is no abiding Peace when the heart is not kept but like some mighty Torrent it overflows its Banks God speaking of his Vineyard saith Is 27.2 3. I Jehovah de keep it I will water it every moment lest any hurt it I will keep it night and day 3. Must the heart be kept above all keeping Make faith then of the Guard of God God hath appointed and approved a Guard for the heart There 's a possibility yea a probability for the keeping of the heart because there is an appointed and approved Guard in order to the hearts keeping He shall give his Angels charge over thee to keep thee in all thy ways 'T is true Ps 91.11 these words when Christ was tempted by Satan were applied by Satan to Christ If thou be the Son of God cast thy self down for it is writter He shall give his Angels Charge concerning thee Mat 4 6. and in their hands shall they bear thee up lest at any time thou dash thy foot against a stone Wonder not that these words are applied to Christ for if they belong to all sanctified believers in general as Interpreters agree much more eminently to the Head and Husband of these Christ Jesus who is the Beginner and Consummator of Grace The most mighty and magnificent Monarchs in the World have not such a Train such a Retinue at home nor such a Life Guard when they go abroad as the meanest Saint hath for he hath a Guard of Angels a Convoy of Angels and this is approved as well as appointed of God in order to the keeping of the heart 6. Must the heart be kept above all keeping Mourn then over that in the heart which hath made it so treacherous Sin is the greatest Treason in the world and this makes the heart so treacherous May not I say of Corruption as the Queen did of Calice Rip me open when I am dead and you will find Calice at my heart Should ye rip open a person would ye not find
THE Young Mans GUIDE TO Blessedness OR SEASONABLE DIRECTIONS FOR YOUTH IN their unconverted state By R. MAYHEW Minister of the Gospel ECCL XII 1 Remember now thy Creator in the days of thy Youth c. LONDON Printed for John Hancock at the Three Bibles in Popes-Head-Alley Cornhill 1677. To my Dear Children Dear Children T Was Jacob that said to Pharaoh Gen. 33.5 These be the Children which God hath graciously given thy Servant Oh that I could say Ye are the Children which the God of Grace hath indulged the Grace of God! Grace is a Pearl of that worth and weight that the whole Universe is not able to weigh against it The Topaz of Ethiopia is but a Pebble to this Pearl 'T is Grace that entitles and entails Glory Grace is Glory in the bud Glory is Grace in the flower Grace and Glory differ not in kind Non specie sed gradu but in degree Grace is Glory Militant Glory is Grace Triumphant 'T is the same state in another stature when Time shall go into Eternity then Grace shall go into Glory Ioh. 4.1 The water that I shall give him shall be in him a Well of water springing up into everlasting life As it is true no Sun no light no tree no fruit It is as true no Grace no Glory no Holiness no Happiness If therefore a Grave-change do antecede a Grace-change wo wo wo to that soul for an Eternity Good Parents good Tutors good Masters and good Guardians with whom children are are a great mercy 'T is true godless Parents may have godly children Amnon had a Josiah Abijam had an Asa But when the Mother is an Hittite and the Father an Amorite the Daughter seldom proves an Israelite 'T is as true godly Parents may have godless children Adam had a Cain as well as an Abel Abraham had an Ishmael as well as an Isaac Isaac had an Esau as well as a Jacob Jacob as he had by Rachel an advancing Joseph so by Leah an abasing Simeon Now though Parents cannot entail their personal perfections or imperfections upon their posterities for as the child cannot go to Hell for his Fathers sin but for his own Eze. 18 Mar. 16.16 The soul that sinneth shall die so the Child cannot go to Heaven by his Fathers Copy he must believe or be damned yet the Children of Believets are nearest a blessing and their probabilities for mercy are fairest Such children have great Advantages above others They have a stock of prayers and Tears a going they have the example of Parents and instruction from Parents Gen. 12.19 Did not Abraham read Divinity-Lectures to his Family Was not Monica a fervent and frequent a cordial and constant Suppliant at the Throne of grace for her Son Augustine and was not the success sweet Train up a Child in the way that he should go and when he is old he will not depart from it Grace Pro. 22 6 runs as it were in a Line When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy Grandmother Lois Tim. 1.5 and thy Mother Eunice and am perswaded is in thee also The Children of Parents truly gracious and godly are under promise I will poure water upon him that is thirsty Isa 44.3 and Floods upon the dry ground I will poure my spirit upon thy seed and my blessing upon thine Offering As for me this is my Covenant with them saith Jehovah Isa 59.21 my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy Seeds Seed saith Jehovah from henceforth and for ever A mans Children are himself the Child is a Father multiplied Those Children are not lost to their Parents when they die who are not lost to God while they live Children the Glory of God should be our first and last Primum Ultimum this should be the white in our eye at which we should level every Arrow this must be propounded as the utmost and ultimate end of all our actions Now next unto this glory and your good together with the good of others for two Reasons have I prepared this for the Press that the Press might prepare it for your perusal 1. Because God was pleased to give 〈◊〉 welcom to a little Tract of mine that was formerly printed Entituled Love to the Life 2. Because I have little if any thing else to leave you I am reduced to an astonishing ebb I have but a very â—ittle Meal in my Barrel and Oyl in my Cruse but blessed be God for a Crum for a Drop He that deserves nothing should be content with any thing Nature is satisfied with a little Grace with less Take â—his therefore that hath for its Title A Paternal Gift for a Paternal Portion Mr. Bolton It was the Charge of a worthy Minister upon a dying bed to hiâ— Children that they should not darâ— to meet him at the last day in an unregenerate state Mat. 25.34 41. Oh that I may noâ— meet you in a Christ-less and Grace less state then Oh! the thoughts oâ— these words cause me to tremble leâ— Christ should say to Parents Come yâ— blessed and to Children Go ye cursed Now Gal. 3.26 that ye may be all the children of God by faith in Christ Iesus that ye may not have Oil onely iâ— your Lamps Mat. 25.4 but also in your Vessels Rev. 3.1 that ye may not have onely name to live 2 Tim. 3.5 but also the naturâ—â— of life that ye may not look one waâ— and vow another Having a forme Godliness Gal. 2.20 but denying the Power therâ—of that ye may not hang on thâ— out-side of the Ark but have a liâ—â— from Christ and for Christ anâ— with Christ 2 Co. 5 15. that the eternal Goâ— may be your Refuge and underneaâ— you everlasting armes that the God of Abraham Isaac and Jacob Iohn 17.24 Deut. 33.27 may be your God Guide and Guard blessing your souls and this Mite unto your souls humbly and heartily prays Dear Children Your dear Father according to the Flesh RI. MAYHEW To the READR Reader A Writing may speak when the VVriter do not when the Writer dare not when the VVriter cannot yea which is â—ore when the Writer is not Books may speak when men are speechless yea when men are lifeless Though there be many good Books and these may be read yet thero is the Bible which is the Book of Books and this must be read Blessed is he or she which readeth that Book and keepeth those things which are written therein Rev. 1 3â— As it is true there is a so believing but of them that believe to the saving of the soul A so doing Heb. 10. ult Blessed is that servant whom his Lord when he cometh shall find so doing
Remember the Son so as to believe 〈◊〉 him and rest upon him Remember the Spâ—rit so as to feel his Power and his Presenâ—â— and to experience his Influence Thus yeâ— much more then thus remember thy Creator in the days of thy youth Meditation That young ones must concern their â—â—ls with the Concerns of their souls 〈◊〉 the days of their youth It is a duty â—â—umbent upon those that are young â—â—d that while they are young to concern â—â—eir souls with the Concerns of their souls â—â—ose that are young even while they are â—ung are to remember that is call to mind â—â—d keep in mind the Concerns of their â—â—ls In the managing of this meditation as I 〈◊〉 more or less under a divine Gale and â—ust I shall propound two things by way of â—â—thod Method the Proving and the Improving 〈◊〉 it 1. Now here I shall make an innocent â—nquiry after two things 1. What these Concerns of the soul are The Proving of iâ— â—herewith those that are young are to conâ—â—rn their souls in the days of their youth 2. Why those that are young are to conâ—â—rn their souls with their soul-Concerns in â—â—e days of their youth 1. What these Concerns of the Soul are â—herewith those that are young are to conâ—â—rn their souls in the days of their youth I can but touch upon the Concerns of the â—â—ul and therefore can give you but a Tasâ— â—f soul-concerns I am conscious to my self â—â—at my line is too short to sound this bottom â—nd fathom this Depth But what are the Concerns of the Soul Quest The concerns of the Soul are Grace and Glory Solution holiness here and happiness hereafter a heaven here and a heaven hereafter a believing in Christ here and a being with Christ hereafter Grace here and Glory hereafter are undoubtedly the great concerns of the soul But to speak to these distinctly 1. Grace Grace Grace must needs be a great concern of the soul whether ye consider the Excellency of it or the Necessity of it The Excellency of it 1. The Excellency of it Grace in the soul is the Ornament of the soul As the Firmament is without the Sun so is the soul without grace As the body without the soul so is the soul without grace Now what would the world be without the Sun but darkness perfect darkness It s perfect night to the soul before Christ and Grace arise there What 's the body without the soul but a dead carcass 't is action-less and motionless because soul-less and life-less for as the soul is the life of the body so Christ is the life of the soul Gal. 2.20 I live yet not I but Christ liveth in me yea Christ does not only live in me but He is my life When he who is our life shall appear Gol. 3 4. To me to live is Christ Grace and Truth do not only come by Christ come along with Christ John 3.16 but Christ himself is a gift of Grace So God loved the World that he gave his only begotten Son Grace is of such worth and of such weight as that 't is not for me to say of what worth it is of what weight it is And not only Grace in God but grace in the soul the work of grace there and grace wrought out there is worth a world a thousand worlds ten thousand worlds if there were so many 2 2. The Necessity of it The Necessity of it Salvation is a great concern of the soul and therefore this must needs be a great thing but no salvation without grace Is not that a blessed Parenthesis Eph. 2.5 By grace ye are saved The Grace of God which bringeth salvation Tit. 2.11 Certainly Salvation is a great thing a glorious thing but this is by Grace The free-grace of God is the primum mobile the wheel that sets all a going the moving cause the active and passive obedience of Christ the meritorious cause of this salvation Ask the Papists what pains do he seemingly take witness his Expence witness his Fasting witness his whipping witness his Pennance Pilgrimage c. Ask the Sinner that 's sailing by the Gates of Hell and what would he not give for salvation if he could have it for money Ask the Saint the man or the woman that is under doubt and darkness Lord do what thou pleasest Lord do when thou pleasest lead me thorough the water lead me thorough the fire so thou wilt but lead me to thy self that I may be saved at last This Soul cries out as one did Lord August here beat me and buffet me here bleed me and burn me so thou wilt but hereafter save me 'T is true the word Grace hath a variety of Acceptations in the holy Scriptures of Truth but by Grace I principally Intend the Graces of the Spirit Grace wrought in the Soul and Grace wrought-out for the Soul that it may be Holy and Heavenly which is the great Concern of the Soul Thus Grace here a heaven here holiness here a being in Christ here is the souls great concern 2. Glory Glory As Grace here So Glory hereafter is the Souls great Concernment Grace is the way to Glory Holiness is the way to Happiness H. b 12.14 Without holiness no man shall see the Lord. Grace is the Seed Glory is the Flower Grace is Glory in the Bud Glory is Grace in the Flower Oh where is the Soul that have a Hell here but would have a Heaven hereafter Oh say the Soul let me get to Heaven at last though I Swim through a Sea of Blood Now for a Soul to be created in Christ and Glorified with Christ for a Soul to have a Being in Christ through Grace here and a Being with Christ in Glory hereafter must needs be a great Concernment of the Soul The great Doctor of the Circumcision looked upon Grace from Christ and Glory with Christ to be the great Concerns of the Soul and therfore presseth to ascertain the one that the other may be certain for the one Entitles unto and Entails the other Lend both eares to what he says Give diligence the word in the Greek seems to be Emphatical and hath the signification of Study and Diligence as if the Apostle had said Hoc agite make it your Business let it be the great Concern of your Souls But what to make your Calling and election sur that is firme and Constant Why for this he gives two reasons 1. To Prevent a Final falling For if ye doc hese things ye shall never fall 2 Pet. 1.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to the Greek ye shall not not fall 2. To be Estated in an everlasting Kingdome For so an entrance shall be ministred unto yeu abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ Is a Crown nothing a Kingdom nothing but who is able to say what
calls when he will Caesar when he saw Alexanders Statue wept having though young done so much when himself had done so little Dost thou see a green one in the way to Heaven when thou a gray one art in the way to Hell Here 's cause for mourning but not for despairing because God who can have mercy on whom he will will have mercy when he will 2. To those in a state of Grace 1. Art gray but gracious make then death familiar There are few that have much familiarity with Christ when they die but those that have made death familiar before they die That 's the soul that goes singing home when he dies that makes death familiar while he lives That 's the soul that can laugh death in the face when he dies that makes death familiar while he lives This is the soul that through grace can say Oh death where is thy sting Oh grave 2 Tim. 4.6 where is thy victory Paul had not only a knowledge that he should not long live before he died for he could say I know the time of my departure is at hand Phil. 1.23 but he had made death very familiar while he lived for he could say I desire to depart and to be with Christ which is far much better Man is a Mass of Mutabilities be daily therefore reading Lectures upon thy mutability Man is but a wink of life be daily therefore reading Lectures upon thy mortality the Heathens Embleme for life Oculus apertus oculus clau 〈◊〉 was an eye opâ—n and for death an eye shut as if there were no more difference between the living and the dying but the twinkling of an eye 2. Art gray and gracious multiply cries then for thy children if thou hast children Thus Abraham did Oh that Ishmael might live in thy sight Now he having such a spirit of Prayer would not only pray for the life of his body but also for the life of his soul according to my Charity towards him Thus David did for the child he had by Bathsheba at first the child was sick He prayed and fasted and lay upon the earth all night Now David 2 Sa. 12.16 having such a spirit of Prayer such is my charity concerning him also did not only pray for the life of the body but also for the life of the soul Have not many sick children and some sinful children multiply cries then for these Oh Lord make this Ishmael an Isaac Oh Lord make this Esau a Jacob Oh Lord make this Cain an Abel Oh Lord make this Benoni a Benjamin this son of sorrow a son of my right hand Oh Lord make this Dinah a daughter of Abraham this wandring daughter a believing daughter 3. Art gray and gracious and hast children concern thy soul then with their Education Good Parents good Masters good Tutors and good Guardians are many times great Blessings to Children Now that Parents are to look after the Education of their Children ther 's both Precept and President Precept Commands are Obligatory the Commands of God and Christ are not to be Dispenced with these are to be Dispatched not Disputed a Dispensation from the Italian-Monster is altogether Insignificiant as to these Commands Now that there is a Parental obligation for a filial Education is evident And ye Fathers provoke not your Children to wrath lest they be discouraged Eph. 6.4 but bring them up in the Nurture and Admonition of the Lord. Nutriment of Soul as well as Nourishment of Body should be in the Parents Eye If the Father be desirous that the Body of the Child should grow bigger he is to be more then desirous that the soul of the Child should grow better Only take heed to thyself Deu. 4.9.10 and keep thy soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life but teach them thy Sons and thy Sons Sons Specially the day that thou stoodst before the Lord thy God in Horeb when the Lord said unto me Gather the people together and I will make them hear my words that they may learn to fear me all the dayes that they shall live upon the Earth and that they may teach their Children This is still evident by what follows These words which I command thee this day Deu 6.6 7. shall be in thy heart And thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou liest down and when thou risest up Once more Isa 38.9 The Fathers to the Children shall make known thy Truth 2. President How careful were the Heathen that Chidren might have Education Morally good Now not Christian Parents Believing Parents endeavour an Education Spiritually good An Vnbroken heart and an Vnchatechised head Gen. 18 19. will keep distance enough between a Sinless Creator and a Sinfull Creature Is there not sufficient President for this Practise Did not Abraham read Divinity Lectures to his Family Take the Testimony of God himself For I know him that he wlll Command his Children and his Household after him and they shall keep the way of the Lord to doe Justice and Judgment c. Thus Abraham did and did there not grow upon the Stalk of his Instructions as as eminent service and obedience to the Father of flesh and to the Father of spirits as ever was was not Isaac willing to offer his Throat to the sacrificing Knife was not Isaac's faith great as well as Abrahams the sons as well as the fathers And was not the son's life as dear to him as the fathers son was to him Once more and no more as to this I will open my mouth in a Parable I will utter dark sayings of old which we have heard and known and our Fathers have told us we will not hide them from their childrer shewing to the generation to come the Praises of the Lord c. for he established a Testimony in Jacob and appointed a Law in Israâ—l which he commanded our fathers that they should makâ— them known to their children that the generation to come might know them even the children which should be born who should arise and declare them to their children Ps 78.2 3 4 5 6 7. That they might set their hope in God and not forget the Works of God but keep his Commandments Question 1. But what Reasons may be given besides Precept and President why Parents should Concern their Souls with the education of their Children Solution 1. Because of its ordinary Tendency Train up a Child in the way he should goe what then and when he is old he will not depart from it In which words Pro. 22. â— you have the Fathers Duty and the Childs Mercy the one to train up when young the way he should goe the other to be trained up when young the way he
a Reason for imposing that Duty 1. The Duty imposed Keep thy heart with all diligence 2. The Reason for imposing the Duty For out of it are the issues of life I am to concern my self if Christ concern my Soul with the Duty imposed Keep thy heart with all diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So your Translation but the Hbrew thus Above all keeping heep thy heare And the Septuagint thus With all keeping keep thy heart In this part of the Verse you have the Person and the Praedicate 1. The Person Now this may be under stood either Physically The Person and literally or Metaphyfically and Spiritually If Literally then Solomon speaks to his Son and Children are to obey their Parents If Spiritually then a greater then Solomon is here and he speaks to a Saint Now Christ is to be obeyed for he is the Author of eternal Salvatior to those that obey him Thus if I mistake not we are Arrived at the Person The Praedicate 2. The Praedicate or what is spoken concerning this Person Herein you have 1. The Act Keep The Greek word signifies solicitously to keep and save something lest it be lost or taken away by others Keep 2. The Subject Heart thy heart Keep thy heart 3. The Direction With all keeping or above all keeping Above all keeping keep thy heart Men will most of all keep the heart from wounding for a wound in the heart is Mortal Thus Spiritually we are especially and Solicitously to keep the heart to watch the thoughts of the heart Above all keeping keep the heart The Words thus opened the Meditation follows That 't is incumbent upon a Son of God above all keeping to keep his heart Medication If a methodical discourse may be blessed to Edification let this then be the Method to inquire after these things 1. Whether the heart of man must be kept above all keeping 2. What this heart of man is that must be kept above all keeping 3. How the heart of man must be kept above all keeping 4. Why the heart of man must be kept above all keeping 5. What use may be made of this that the heart of man must be kept above all keeping 1. Whether the heart of man must be kept above all keeping What Solomon says concerning Getting with all thy getting get understanding I may say concerning Keeping with all thy keeping â—eut 4.9 yea abovt all thy keeping keep thy heart Keep thy heart above all keeping Onely take heed to thy self and keep thy Soul diligently c. Keep thy Soul that is keep thy self The Soul is often put for the whole man Where one Evangelist saith lose his Soul another saith lose himself Keep thy Soul â—a 16.26 that is thy self diligently or vehemently Luke 9.25 Take ye good heed unto your selves that is unto your Souls Take good heed Deu. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep vehemently your selves your Souls so the Greek Keep Vehemently the word implyeth Strength as well as Diligence But take one Vote more for the Evincement of this Truth 1 Ti. 5.22 Keep thy self pure Keep thy self thy Soul pure or holy The Apostle here makes use of the same word that the Seventy doe in my Text Primum vivens ultim immoâ— teâ—s above all keeping keep thy heart Keep thy self pure thy Soul pure thy Heart pure the Heart is the principal Seate of the Soul that being the first that receives life and the last that keep it 2. What the heart of man is that must be kept above all keeping 1. The heart is sometimes put for the whole man My Son give me thy heart That is give me thy self thy Soul give me thy whole self thy whole Soul by a Sinecdoche of the part Deu. 6.5 for the whole Thou shalt love Jehovah thy God with all thy heart and with all thy soul and with all thy mighâ— To the same purpose do the Psalmist speak Pâ—al 51.10 17. Create in me a clean heart Oh God! and renew a right spirit within me The Sacrifices of God are a broken spirit a broken and a contrite heart Oh God thou wilt not despise So that the heart is put for the whole soul because the Soul keeps her Residence in the heart and there shews her self most present as it were in her Chair of state 2. The Heart is somtimes put for the Faculties of the soul 1. For the understanding and mind For the understanding It is expressly said That the Lord opened the heart of Lydia Act. 6.14 It s Gods Prerogative Royal to open the heart Lydia's heart was opened but God was the Opener of her heart You have her understanding in the things that were spoken by Paul And as for the understanding so for the mind The whole multitude wâ—re of one heart Act. 4.32 and of one soul 2. For the Affections Where the Treasure is there will the heart be also Mat. 6.21 The heart is rather where it loveth then where it liveth The Affection will be where the Object is 3. For the Will. If thou shalt confess with thy Mouth the Lord Jesus and shalt believe in thine heart â—om 10. that God raised him from the dead thou shalt be saved 4. For the Memory 'T is said of the Mother of Jesus that she kept her Sons sayings in her heart â—uke 2.51 She recorded and registred them down within she remembred what he said 5. For the Conscience The Conscience is a thousand Witnesses for or against a man If our heart condemn us 〈◊〉 illc teâ—es Jo. 3.20 God is greater then our hearts and knoweth all things If our heart condemn us that is if our Conscience condemn us Conscience is Gods Deputy and Notary Gods Vicegerent and Viceroy within despise not therefore the voice thereof Oh! do not turn off Conscience as Faelix turned off Paul Go thy way for this time when I have a convenient season I will call for thee 3. How this heart of man must he kept above all keeping This word keep is a military word a Metaphor taken from Souldiers that keep a City or Castle Quest But how do Souldiers keep a City or Castle Solut. I have not been trained up a souldier and therefore may discover some weakness but I would hope not to discover any lightnese 1. Souldiers are stocked and stored with Provisions for their Persons and for the Place 1. For their Persons Men that keep a City or a Castle are accommodated with Provision as bread beer beef c. Though a City or a Castle may be so strong that it is not easily stormed and the walls scaled by the Besiegers yet the besieged for want of Provision may be starved out The god of this world will lay a close siege to the heart if therefore this be not well stecked and stored with grace it may be taken when it is stormed Walk in the spirit Gal. 5.16
keeping keep your hearts Little Children keep your sâ—lves from idols Though these were Children 1 Jo. 5.21 yet they are called lâ—ttle Children and little Children may have Idols at least they are in danger of setting up Idols within Câ— 3 1. Set your affeâ—â—â—â—ns on things above not on things on the earth The Affection is a Faculty of the Soul and this may be set upon things below Love not the world 1 Jo. 21 nor the things that are in the world If any one love the world the love of the Father is not in him The World may bâ— sâ—â— bâ—t it must not be loved The World is a great Idol the Diana that have so many Worshippers and the heart is the Seat for this Idol for that 's the Seat of Love Covetousness is a great siâ— a grievous sin For the iniquity of his Covetousness was I wroth and smote him The love of money is called the Root of all evil Covetousness is called Idolatry Col. 3.5 And Covetousness which is Idolatry But how is a covetous man an idolatrous man yea an Idolater He that gives that to any creature which is due to God makes himself an Idolater Keep the World therefore out of thy heart for that 's often set up there as an Idol Now if ye would keep the world out of your hearts ye must of necessity then â—â—ep your hearts 4. Would ye fâ—llow the Footsteps of the Flock then above all keeping keep the heart The Câ—ristian may be followed so far and so fast as he follows Christ Thou mayst set thy Watch by his if he set his by the Sun Câ—r 11. â—e ye followers of me even as I a so am of Christ Be ye followers of me even as I also am of Christ Be ye followers that is be ye Imitators of me even as I am an Imitator of Christ Go thy way forth by the fâ—otsteps of the Flock By the footsteps or in the footstâ—ps of the Flock â—ant 1.8 that is go in those ways and do those works which the sheep or flock of Christ have gone in and done before thee 5. Would ye follow the foot steps of the Shepherd Then above all keeping keep the heart As Christ was the highest Principle so the highest Pattern and President an incomparable Copy to write after Path to walk after Exemplar to work after Now there was no Guile in his Mouth and there would be less in ours if we would be more carâ—ful conscious cordial and constant in kâ—eping our hearts above all keeping She hath left us an example that we should follow his steps 1 Pet. 2.21 6. Would ye have a conversation in heaven and for heaven then above all keeping keep the heart we are to drive a Trade with heaven and for heaven Oh soul what a â—â—ssâ—â— and lower heaven is it to have a clean and a chaste heart a holy and a heavenly heart For our conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ. Phil. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here for conversation though but one word in the Greek yet it cannot be expressed by one word in English but may be read thus Our conversation is in heaven that is we carry and behave our selves in this life as free Denizons in the City of heaven It is the Ambition of a Saint to live godly in Christ Jesus We should live upon earth according to the Laws of Heaven our Ambition should be to have all in Print Every Saint should be an earthly Angel and live upon earth after the rate of heaven An Evangelical life should be an Aagelical life 1. Would ye above all keeping keep the heart 2. Directions â—ngage Christ then in this work The heart is the strongest Castle the highest Turreâ— no Arrow will do execution but what the Lord takes out of his own Quiver and sheets out of his own Bow Let God be passive and the heart is impregnable notwithstanding all the Batteries that are made against it Rev. 6.2 'T is Christ that went forth conquering and to conquer And thorough Christ Christians are more then Conquerours Ro. 8.37 2. Would ye above all keeping keep the heart Make use then of the Spirit The flesh and the spirit are contraries and contraries have contrary consequences As one contrary discovers another so one contrary seeks the destruction of the other The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other Gal. 5.17 Now contrariety is the ground of all contestation and conflict If ye would mortifie the deeds of the flesh Rom. 8.13 ye must take the Spirit If ye by the Spirit do mortifie the deeds of the flesh ye shall live 3. Would ye above all keeping keep the heart Let your hearts then be taken up with heaven When thou findest thy thoughts wandring and ready to breâ—â— their bounds endeavor to turn them into another Channel concern thy soul then with heaven and hâ—â—venly things All below heaven should be below the heart Mat. 6.21 Where the treasure 〈◊〉 will the heart be also A heart must be where its treasure is and its treasure where Christ is 'T is pity that a good head and a good heart should not ever be companions Your head is in heaven let your heart be there also the head and the heart may be together But to end as I did begin and there to end where I did begin As heart-keeping is the hardest keeping so the heart must be kept above all keeping Above all keeping keep thy heart for out of is the actions of life proceed Dilecti si cor nostrum nos non condemnet loquendi libertatem apud Deum habenius 1 Joh. 3.21 The Sufficiency of Grace 2 COR. Xâ—I 9. former part And he said unto me My Grace is sufficient for thee In the Text and Context ye have the Apostles Narrative concerning his Revelation his Temptation upon that Revelation his Supplication upon that Temptation and his Supportation upon that Supplication 1. His Revelation It is not expedient for me to glory 2 Cor. 2.1 I will come to visions and revelations of the Lord. Some distinguish visions from Revelations thus A vision they say is when something is Supernatural represented to the sight the party not knowing the Signification thereof Such was the vision of Pharaoh concerning the Cattel and the Corn which were one and the same thing Gen 41 seven years Fulness and seven years Famine Such also was the vision of Nebuchadnezzar concerning the Tree Dan. 4. which was Interpreted of Himself A Revelation they say when something is Supernaturally represented to the sight and the Signification thereof is made known to the party such were the visions of the Prophets Others distinguish visions from Revelations thus A vision may be without an Extasie Thus the two Maries seeing the Angel at the Sepulcher
confirming of it the applying of it 1. The Explaining of it Now here I shall enquire after three things 1. What this Sin is that Fools make a mock at 2. What this Mocking is that Fools make at Sin 3. What these Fools are that make a mock at Sin 1. What this Sin is that Fools make a mock at Description Sin in the Nature and Notion of it is a transgression of the Law Sin supposeth a law in being for where there is no law there is no transgression But where there is sin Ro. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a law a transgression of that Law Whosoever committeth sin transgresseth the Law for sin is a transgression of the Law Or according to the Greek text And Sin is Lawlesness Yea Sin is not only the transgression of a Law but of a good Law Ro. 7.12 For the Law is holy and the Commandment holy just and good Yea the transgression Ps 89.30 31. not only of a good Law but also of Gods Law If his children forsake my Laws and walk not in my judgements If they break my Statutes and keep not my Commandments So that Sin is the transgression of a Law of a good Law of Gods Law Now the Law forbids not onely the doing of evil whether in thought word or deed but also commands the doing of good So that to omit the good commanded as well as commit the evil forbidden is Sin As it is true against the Fruits of the spirit there is no Law no Law of Condemnation It is as true Gal. 5.23 Gal. 5.19 20 21. against the works of the flesh there is Law for they are all against the Law Whatever then doth transgress the Law of God in whole or in part for Whosoever shall keep the whole Law and yet offend in one point Jam. 2.10 he is guilty of all Is therefore a sin and therein a sin whether it brake an Affirmative or a negative precept that is whether it be the Omission of Good or Commission of Evil. 2. What this mocking is that Fools make at sin To this Negatively and Positively 1. To mock Negativly is to beguile Thou hast mocked me these three times said Delilah to Sampson Judg. 16.15 But thus you are not to unstand it here 2. To mock is to deride Now this Derision is either inward or outward 1. Inward Then persons are said to mock when from their hearts they deride God in his Goodness VVord and Ordinances with hypocritical mockers in feasts Psa 35.16 2. Outward Now this is by Gesture and by Actions 1. By Gesture All that see me laugh me to scorn Psa 22.7 they open the lip they shake the head But thus you are not to understand it here 2. By Actions Others had trial of cruel mockings and scourgings yea Heb. 11 3â— moreover of bonds and imprisonments But thus you are not to understand it here 2. Positivelâ— 2. To mock is to speak lightly and sparingly of sin A person then mocks at sin when he speaks of it as Lot of Zoar Is it not a little one Thus the wicked Papists Gen. 19.20 wickedly distinguish between sins Venial and Mortal a distinction not legible in the holy Scriptures of truth Paul who was of the highest stature in grace though not in Nature speak expresly The wages of sin is Death Not only the wages of this sin Ro. 6.23 and that sin but of any sin is death the second death Eternal death When persons speak of sin as many do of Ceremonies are not these little ones to wear this that to read and bow c. are not these little ones so to speak this and do that are not these little things To speak thus is to make a mock at sin and thus you are to understand it in the Text Fools make a mock at sin that is they speak lightly and sparingly of it 3. Who these Fools are 1. Negatively that make a mock at sin To this Negatively and positively But to this Generally and then particularly 1. Generally A Fool liberally is an Ideot one destitute of wit a Person of little or no Capacity or Discretion Thus the wise and the foolish are opposed Eccl. 2.1 Who knoweth whether he shall be a wise man or a fool 1. By Fools sometimes understand those that acknowledge themselves to be so 2 Particuâ—â—â—ly 1. Cor. 3.18 Let not a man deceive himself if any man among you seemeth to be wise in this world let him become a fool that he may be wise That is saith Musculus let him be a Believer Christians formerly were called Credentes believing ones as if their Faith had been their Folly when 't is the greatest Folly to be without Faith But thus you are not to understand it here 2. By Fools sometimes understanding those that are accounted by others so â— Cor. 4. â—0 We are fools for Christs sake Accounted so by the World thus not to be understood here 3. By Fools sometimes understand those that have onely Oyle in their Lamps Five of them were wise Mat. 25.2 and five were foolish The wise were those that had Oyle in their Vessels as well as in their Lamps the foolish were those that had Oyle in their Lamps but not in their Vessels but thus you are not to understand it here Fools make a mock at sin 4. By Fools sometimes understand those that though they have knowledge and faith yet they have much Ignorance and unbeleif remaining in them Luke 24. â—5 Oh fools and slow of heart to believe all that the Prophets have spoken But thus you are not to understand it in the Text Fools make a mock at sin 5. By fools sometimes understand worldly men Thou fool Lu. 12.20 this night shall thy soul be required of thee But thus you are not to understand it in the Text. 2. Positivly 2. By fools sometimes understand wicked men The fool hath said in his heart there is no God Thus you are to understand it in the Text. Fools make a mock at sin Psa 14.1 Wicked men that do not only work wickedness but make wickedness their work are the fools that make a mock at sin They that play with sin as the Fish with the bait and sport with the Devil they are the fools that make a mock at Sin Fools make a mock at Sin But if we look no farther then the Text and Context 't is legible for fools are opposed to the righteous Fools make a mock at sin but with the righteous there is favour These righteous ones are those that are spiritually and actually so that are concerned in an imputed and imparted righteousness 2. The confirming of it Now here I shall enquire after two things Whether fools make a mock at sin and why fools make a mock at sin 1. Whether fools make a mock at sin If to make a mock at sin
the Kingdom of Heaven is what the Kingdom of Glory is Is not a Sinless state a Sorrow-less state a Temptationless state a Time-less state worth the hearing worth the having Oh Soul 't is a Heaven to hope it what then is it to have it Now Glory hereafter Happines hereafter a Being with Christ hereafter a Heaven hereafter must needs be a great Concern of the Soul which leads me to the next Head proposed 2. Why those that are Young are to Concern their Souls with their Soul-Concerns in the dayes of their Youth 1. Because 't is their Duty so to do To this my Text speaks Remember thy Creators in the dayes of thy Youth Here is a positive Precept and Prescript now as divine Commands are not to be Dispenced with so they are not to be Disputed but Dispatched Oh you that are young your Lot is cast where ye may seek after the Lord you have the meanes and Opportunities of Grace Oh how many Young Persons laid in everlasting Chains of Darkness would give Ten-thousand Worlds had they so many VVorlds to give for an Opportunity to hear one Sermon more to Read one Chapter more to make one Prayer more to Keep one Lords day more may not I therefore say to you as the Apostle did with a very little Variation How shall ye escape if ye neglect so great Salvation Heb. 2.3 2. Because 't is their Dignity so to do Oh what a rare sight is it to see Nature and Grace Contemporaries to see Grace and Nature Budding together Blossoming together Oh how honourable is it but Beginning to Act Rationally beginning also to Act Spiritually was not this the honour of Aâ—ijah 1 Kings 14 1 12 13. to concern his soul with the concerns of his soul in the days of his youth was not this the honour of Obadiah to fear the Lord in the days of his youth was not this the honour of Josiah 1 Kings 18.12 2 Chro. 34 1 2 3. that precious and promising Prince to seek after the God of David his Father in the days of his youth was not this Timothy's crown that he knew the holy Scriptures from a child which are able to make wise unto salvation 2 Tim. 3.15 thorough faith which is in Christ Jesus And was not this the Apostles joy that he found children walking in the truth 2 ep Jo. 4 3. Because 't is their Mercy so to do Hast Mercy in thine eye 't is thy mercy and that in a manifold respect to concern thy soul with the concerns of thy soul in the days of thy youth 1. Because childhood and youth are vanity Solomon speaking to the young man to remove sorrow from his heart Eccl. 11.10 and put away evil from his flesh gives this reason for Childhood and Youth are vanity Young ones in the days of their youth are loytering when they should be labouring playing when they should be praying singing when they should be sighing merry when they should be mourning Childhood and Youth are not only vain but vanity it self 'T is not long after Children have been breathing but they are belching out hideous and horrid Oaths Do not children bring original sin with them into the world Psal 51.5 I was shapen in iniquity and in sin did my Mother conceive me Now 't is not long before they act sin and the soul that sinneth shall die Are not there many children that have not long began to speak but begin to take the sacred Name of God in vain yea desperately to curse and to swear Is it not now the Childs mercy to concern his soul with the concerns of his soul in the days of his youth 2. Because the truth of Grace is a Childs greatest Ornament This pur-blind Gentry and Age look to the Face but not to the Heart upon beauty in the face but not upon grace in the heart Absalom was a perfect beauty as to his body but a perfect black as to his soul for he was Christless and graceless and Godless Grace is the Image of God stampt upon the soul and such a child is lovely in the eyes of God though it be loathsom in the eyes of man How crooked soever deformed soever poor soever weak soever this child be as to body yet 't is beautiful as to soul having grace stamped upon it 'T is a beauty in the eyes of a God and of a Christ though it be a black in the eyes of a man that is Godless and Christless Thy Renown went forth among the heathen for thy beauty for it was perfect thorough my comeliness Ezek. 16 14. which I had put upon thee saith Jehovah God As if God had said thou wert a black but thou art now a beauty Oh Child thou art by nature as black as sin can make thee and art like to be as miserable as hell can make thee Is it not now thy mercy to concern thy soul with the concerns of thy soul in the days of thy youth 3. Because their Glass is running God doth as it were turn up a Glass when we come into the world and this is running running apace and die thou must What man is he that liveth and shall not see death i.e. shall not die Child die thou must yea die thou mayest and that in a little time Thou art in health to day thou mayst be sick tomorrow thou art upon a down-bed to day thou mayest be upon a dying-bed tomorrow thou art upon earth to day thou mayst be in hell tomorrow Is it not now the concern of the child to remember his Creator in the days of his youth We say Time and Tide stay for no man My days are swifter then a Post Job 9.25 they flie away they see no good The Ancients emblem'd time with wings not running but flying Time is like the Sun that never stands still but is ever a running his race The Sun did once stand still yea went back but so Time never did The Shunamites son was short-liv'd and so was Davids that he had by Bathsheba 2 Sam. 12.18 Is it not now a childs mercy to concern his soul with the concerns of his soul in the days of his youth 4. Because children have immortal souls Children have souls as Parents children have souls as well as men And these souls of theirs have a stamp of excellency and a stamp of Immortality They have a stamp of excellency The body that 's the cask the soul that 's the wine the body that 's the cabinet the soul that 's the jewel the body that 's the work of God the soul that 's the Breath of God And as the soul hath a stamp of excellency so of immortality Death can kill bodies but it cannot kill souls The soul lives though the body dies The soul is a blossom of eternity and hath a stamp of immortality Every child hath a soul which death it self despaireth how to kill That opinion of the mortality of
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
be to think or speak lightly or spearingly of it if to make a Mock at sin be to sport with it as undoubtedly it is then that fools thus make a mock at sin is evident It is a sport to a fool to do mischiefe but a man of understanding hath wisedom Pro. 10.23 As a mad man that casteth fire-Brands Arrows Pro. 26.18 19 and Death so is the man that deceiveth his Neighbour and saith am not I in sport To make a mock at sin is to sport with sin And to sport with sin is to take pleasure and delight in sin Thus Israel according to the flesh sported themselves with their Whorish Idolatries Gen. 3.4 and this their mocking at sin lay neer the heart of God Against whom do you sport your selves Against whom make ye a wide mouth and draw out the tongue are ye not Children of Transgression Isa 57.4 a seed of falshood Did not this lay neer the heart of God 2. Why Fools make a mock at sin 1. Because 't is possible for these so to do Look upon Adam which was the first man and there was in him under the first Creation an innate potentialit or power unto sinning 'T is true sin never had a being from God though God Created Adam he did not Create sin in him but Adam had in himself a power to sin which is the Original of sin Had there not been a possibility for man to sin and a potentiality in man unto sinning in vain had that Threatning been The day thou eatest thereof dying thou shalt dye Gen. 2.1 That is no sooner shalt thou begin to live but thou shalt begin to dye and continue dying 'till thou beest swallowed up of death This Threatning dying thou shalt dye God gave in Charge and against this threatning the Serpent laid his siege Ye shall not dying dye Now certainly had there not been a possibility and potentiality in man to sin God had not given this in Charge for he cannot without great blasphemy be charged with vanity Besides the Effect which the siege and Temptation from the Serpent Gen 3.12 and the woman had upon Adam sufficiently proves that there was a possibility for man to sin The woman whom thou gavest to be with me she gave me of the Tree and I did eat 2. Because 't is connatural unto these to do so As it was possible for an unfallen man to sin so 't is connatural unto fallen man to sin Look upon man in his Conception I was shapen in iniquity and in sin did my Mother conceive me Psa 51.5 As there is the Original of sin so there is Original sin Look upon man in his natural Constitution And God saw that the wickedness of man was great upon the earth and that every imagination of the thoughts of his heart was onely evil Jen. 6.5 not onely evil but onely evil and that continually As there is the Original of sin and Original sin so there is actuall sin Look upon men in their Naturals and they are Enemyes to God Col. 1.21 to good to goodness And you who were sometimes alienated and enemyes in your mind by wicked works Or enemies by your mind in wicked works Yet now hath he reconciled The Apostle hath yet a higher strain Because the carnal mind or the minding of the flesh is Enmity against God 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 't is not subject to the Law of God neither indeed can be 'T is Enmity not an Enemy for an Enemy may be reconciled but Enmity is irreconcileable 3. The Applying of it I shall make onely one use of this Vsus and that 's by way of Counsel If fools make a mock at sin suffer then the words of Exhortation But here I would speak to two sorts of Persons the spiritually wise and sinfully foolish 1. To the wise 1. To those that are spiritually wise 1. Do fools make a mock at sin Mourn then over this sinful mocking Did the suffering of a place lay so near Nihemiah's heart and shall not the sinning of a place or people lay near our hearts The wall of Jerusalem is broken down and the Gates thereof are burnt with fire Neh. 1.3 4. and when I heard these things I wept and mourned certain days and fasted and prayed before the God of Heaven A Jesting with sin makes a man a fool in earnest Lot had an express from the Angels to go out of Sodom and all that he had but Lot Ge. 19.12 upon his intimation of the destruction of that vitious City and his Invitation out of that City Ge 19 14 seemed as one that mocked unto his sons in law Let but one man reprove another for his cursing and swearing for his dancing and drinking for his roaring and whoring he is as one that mocketh and is mocked for his Reproof Now shall not this be laid to heart and mourned over Oh how near did the violating and vitiating of the Law of God lay the heart of the Psalmist Rivers of tears run down mine eyes but what 's the matter Ps 119.136 The Psalmist is ready as it were to weep out his eyes and drown himself in his own tears but what 's the matter because they keep not thy Law They that keep not the Law break the Law and they that break the Law keep not the Law and this lay near the Psalmists heart May we not joyn issue with him and make it the matter of our request as he did Oh that mine head were full of water and mine eyes a fountain of tears Why because Fools make a mock at sin Let this then be for a Lamentation 2. Do Fools make a mock at sin Bless God then for the difference Grace hath made Ther 's a vast difference between making a mock at sin and a mourning for sin between a boasting of sin and a being burdened for si between a glorying in sin and a being grieved for sin Now soul dost thou gr eve for sin when and while others glory in sin Art thou burdened for sin when and while others boast of sin Dost thou mourn for sin when and while others make a mock at sin Oh bless God then for the difference that the God of race and the grace of Goâ— hath made between thee and others Oh let that word ring in thine eares and bâ— ready always to avouch the truth of it wee maketh thee to differ from another and what hast thou 1 Cor. 4.7 that thou didst not receive 3. Do Fools make a mock at sin Stand then in awe and sin not Believe it a Christiâ—â— cannot sin at a cheap rate sin cost the Saint dear Oh the pains of Body and pangs of soul that sin cost Oh! 't is far better suffering then sinning for a man may suffer and not sin In all this Job sinned not but a man cannot sin but he must suffer
And Peter went out and wept bitterly Who would that is in his wits and have not given to his reason a bill of divorce disoblige a Friend and provoke a Foe As God therefore is the best Friend and should not be disobliged so he is the worst Foe and should not be provoked Stand in awe and sin not Psal Oh 't is better to suffer then to sin better to suffer a thousand times then to sin once and better to suffer a thousand Deaths if a man could suffer so many then to sin and suffer for sin the second death Oh soul get into a Closet while fools make a mock at sin and there cry Oh Lord let me be sick rather then sinning Oh Lord let me be sighing rather then any thing Oh let me rather dye to sin then live and sin Oh let me rather dye that I might not sin then live and sin 1. Dost make a mock at sin Tremble foul for God is not mocked 2. To the foolish Thou mayest deceive thy self and deceive others but thou canst not deceive God It is impossible to impose deceit upon God Be not deceived God is not mocked for whatsoever a man soweth that shall he also reap He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit Gal. 6.7 8. shall of the Spirit reap life Everlasting Thou mayst make a mock at sin and make a mock at the grace of others as Ishmael did at the grace of Isaac but God cannot be mocked And Sarah saw the son of Hagar the Egyptian which she did bear unto Abraham mocking 2. Dost make a mock at sin Tremble soul for as thou art mocking in a time of prosperity so God will be mocking in a time of adversity Because I have called â—v 1 2â—â— 26 27. and ye refused I have stretched ouâ— my hands and no man regarded but ye have set at nought all my counsel and would none of my reproof But what then I also will laugh at your calamity I will mock when your fear cometh when your fear cometh as desolation and your destruction cometh as a whirlwind To make a mock at sin is to sport with sin To this the Apostle speaks Sporting themselves with their own deceivings And to sport with sin 1.2.13 is to take pleasure and delight in sin As 't is the Spirit of Godliness to delight in God so 't is the spirit of sinfulness to delight in sin Sin is the element of a sinner That they all might be damned which believed not the truth â—hes 2. but had pleasure in unrighteousness The Fish is not more in its element when in the water then a sinner is in his element when he is sinning sinning with a high hand sining with both hands when he is adding Drunkenness to Thirst adding sin to sin To mock at sin is to sport with sin to sport with sin is to take pleasure in sin There are many and is it not pitty there should be any that do not onely take pleasure in their own sinning but also in the sinning of others but against these the Apostle thunders Who knowing the Judgment of God Rom. â— 32 that they which commit such things are worthy of Death not onely do the same but have pleasure in them that do them Now these are the Persons that are mockers at sin and these seem to me to be under a prodigious preparation and qualification for destruction and damnation 3. Dost make a mock at sin Go then and sin no more may not I say to thee as Christ did to the Adultress Go and sin no more May not I also say to thee as Christ did to the impotent man Sin no more least a worse thing come unto thee Io. 8 1â— Io. 5.14 Now that thou mayst not make any more a mock at sin take these following Considerations 1. Ther 's but one thing in all the World Considerations that 's opposite to the well-being of man and that 's sin Sin is against the well-being of man in this life 'T is true man was born to a great estate but by Sin which was and is Treason against God he forfeited all Paradise was Mans Inheritance but God for his sin dispossessed him of it Man was Emperour of Eden but God for his Sin banished him his native Countrey We brought nothing into this world 1 Tim. 6.7 and it is certain we can carry nothing out Man in this world is but a Tenant at will and seeing he deserves nothing he should be content with and thankful for any thing Now wilt thou make a woâ—k at sin 2. There 's but one thing in all the world that 's against the Being of man and that 's sin As sin would not suffer a man to be well in the world so not suffer a man to be long in the world Sin is not only against the well-being but also against the very being of man Sin would not only that man should not be well but also that he should not at all be Oh how many doth Sin strangle in the Womb Oh how many Abortives and Miscarriages doth Sin make Oh how many doth Sin send from the Cradle to the Grave that have run their race before they begin to go Man no sooner begins to live but he begins to die Sin hath reduced mans age to a very little pittance from almost a thousand years to a few years yea to a few days He that is born to day is not sure to live a day He that is born to day is old enough to die For what is our life it is even as a vapour which for a little time appeareth Jam. 4.1 and then vanisheth away Now wilt thou make a mock at sin 3. There 's but â—â—e thing in all the world that is a Reproach to Persons and that 's Sin Sin lays a person under infamy Sin is such a spot and stain as nothing but blood will wash out 'T is not properly a reproach for a person to be poor Poverty is not properly a reproach He that mocketh the poor Pro. 14.3 reproacheth his Makes The poor and the rich the Lord is the Maker of them all But now sin is a reproach to persons a Reproach to Nations Righteousness exalteth a Nation but sin is a reproach to any people or according to the Margent Nations Righteousness exalteth a Nation but sin is a reproach to Nations Now is sin thus and wilt thou make a mock at it 4. Ther 's but one thing in all the world that 's a ruine to persons and that â— Sin Ahaz would sacrifice to the gods of the King of Syriâ— that they might help him but they were the ruine of him and of all Israel Sin is not only the reproach of a person but the ruine of a person not only the reproach of a Nation but the ruine of a Nation Repent ye and turn from all your transgressions