THis Verse it hath dependancy with the Verse before, through the abundance of Revelations he was exalted above mea­sure, there was given a thorne in the flesh, the messenger of Satan to buffet him, and for this thing he prayed the Lord thrice that it might depart from him: the occasion [Page 2]of this prayer was the Thorne in the flesh, and the occasion of that Thorne, was the messenger of Sa­tan: No Apostle more greater then he, and none more greatly afflicted, none more gracious, and the danger of that was spirituall pride, the greatest sin that the Church of God can fall into: the greater grace, the greater humility ought we to have, and the more humbly to walke with God.

The parts are two:

• First, Pauls petition to God.
• Secondly, Gods answer to Paul.

The petition consists of five branches.

• First, the causes of his complaint, no small mat­ter, but some great thing, For this thing.
• Secondly, the remedy that he useth, and that was Prayer.
• Thirdly, the earnestnesse of his Prayer, not once, or twice, but he did continue his Prayer, For this thing I prayed three times.
• Fourthly, the Physitian to whom he sought, to the Lord.
• Fifthly, the end of his Petition, the thing that he did desire, that he might be eased, In that it might depart from me.

Secondly, yee have Gods answer, and therein ob­serve two particulars.

First, the effect of his answer, it was a deniall: the Apostle prayes that this thing that did so trouble him might depart from him, but it would not be.

Secondly, Gods divine aide, God gave him a better thing that he did not pray for, to comfort him against the things that he did pray for, And he said unto me, my grace is sufficient for thee: Where observe [Page 3]the nature of this divine aide, My grace.

Secondly, the quantity, It is sufficient for thee.

The third thing is, the reason of Gods deniall, and his divine aide expressed in a famous sentence, or maxime of divinity, and this is granted from Gods goodnesse and mercy, both for his owne glory, and mans good, For my strength is made perfect in weak­nesse: These are all the branches of the Text, of which in order, as time and your patience will give leave, and first of Pauls complaint, For this thing I besought the Lord: What this thing was in generall, that Paul tels you in the verse before, and hee de­scribes it in two wayes: First, in a figurative speech, in respect of the great anguish it wrought, and he calls it a Thorne in the flesh▪ the word in the Origi­nall signifies a sharp stick, or the point of a Speare, which being fastened into a mans body, puts him to intollerable paine. Secondly, he calls it the angle of Satan: but now two things is here, one that it is Satans vexation, and the other that it did afflict him to the very heart, so that you see it was no Thistle, no Bryar, no small thing that did trouble him here, and because the English Translation calls it by the name of a Thorne, and because we have not a bet­ter word in English to expresse it, I will call it so, but what thing was that, that is the doubt: here I confesse I am fallen among Thornes: Some divines are of opinion that this Thorne was originall concu­piscence, which Paul calls the Law in the flesh: but this is too far fetched, for originall concupiscence is common to all the regenerate: but he here com­plaines of some evill that happened only to himself: Secondly, he knew that that could not depart from [Page 4]him so long as he did live here, but he prayes that this might depart from him, but other Divines take this to be some bodily disease, as a continuall paine in the stomack, as the Gout, or the Stone, or some malady in the body, but this is very unlikely, be­cause Paul doth no where in any of his Epistles complaine of any bodily infirmity he had. Second­ly, this had been an impediment for his planting the Gospell in all Countries, which he could not have done if he had had any bodily infirmity: Some understand it the adversaries he had, as Hymineus, and others, especially Alexander the Coppersmith, it is true indeed that this was one of Satans messen­gers, but this was but a Thorne without the flesh: but Paul complaines of a Thorne in the flesh, some affliction that did stick close to him: others are of opinion that this was some evill Angell of Satan that God did permit to vexe the body of Paul, as he did to vexe Iob, and to buffet with Paul as one man would with another, and bestowed many a blow upon him: others are of opinion that it was some lustfull motions stirred up in the Apostle, and for this cause he did keep his body under, for say they, if it had been any thing else he would have told us plainly what it had been, but being a thing that hee was ashamed of, he tels us it was a Thorne.

But Paul he had the gift of Chastity, I would all were as I am, saith he: 2. If Paul had been troubled with that, there was an easie remedy which hee gave to others, what shall we say then? certainly in the judgement of most Divines it was some ter­ror of Satan, some internall and spirituall affliction [Page 5]in his soule, and when he saith it was in his flesh, he meanes by his flesh, the outward man, the unrege­nerate part, the unregenerate part of the soule, as Rom. 7. although an inward temptation, or afflicti­on in conscience may be truly said to be in the flesh by way of participation, because the flesh by such a cause becomes weak and pale: the best is this, that the Lord did permit Satan to bring to the eare and minde of Paul all his persecutions and wickednesse, God hereby intending to humble him, though Satans policy hereby was to have shaken him: but this Thorne is hid so deep in the flesh, that I will search no farther after it, but content my selfe with that of Austin, That he doth professe he did not know what this Thorne here was: Yee see then an Apostle, and such an Apostle as Paul, and after so many fa­vours he must have a Thorn in the flesh, the Church of God in generall, and every childe of God in the Church is said to be a Lilly among Thornes, Cant. 2.2. He is not worthy to be a member of the my­steriall body, upon the glorious head whereof was platted a Crowne of many Thornes, who cannot indure the pricking of one Thorne, some light af­fliction, if not for his owne sake, yet for our Savi­ours sake: hath our Saviour drunke so deep of the cup, and shall not we be willing to sip after him in the same cup? If God did not spare his only Son for us that knew not any sin, shall we that are his adopted▪ Sons think to escape without any scourge­ing at all▪ He whom the Lord hath not chastised, is a bastard, and no son Heb. 12. Give me a man that never was: afflicted with any affliction, saith [Page 6] Austin, and I will presently conclude, that that man is not the childe of God, for every childe of God must have some afflictions to humble him, and call him home to God, wherein he must rejoyce: Wee must not thinke to passe from the joy of this world, to the joy of the next: no, when the Israelites went out of Aegypt, they did not goe through pleasant Gardens, but the Wildernesse, to Canaan: this was a type that we must passe through afflictions to that Heavenly Canaan: and therefore one that was without afflictions, said to God, What Lord, am I out of thy favour? am I not worthy to be afflicted? What a Catalogue doth S. Paul reckon of his affli­ctions in the eleventh of this Epistle, ver. 23. In la­bours more abundant, in stripes above measure, in pri­son more plentious, in death oft, of the Iews five times received I forty stripes save one, I was thrice beaten with rods, I was once stoned, I suffered thrice shipwrack, night and day I have been in the deepe Sea, in journying I was often, in perils of water, in perils of robbers, in perils of my owne Nation, in perils among the Gentiles, in perils in the City, in perils in the wil­dernesse, in perils in the Sea, in perils among false brethren, in wearinesse and painfulnesse, in watching often, in hunger and thrist, in fasting often: I am al­most out of breath in rehearsing of them, and yet this worthy Apostle was never out of breath in suf­fering them, all the afflictions of the people of God are but pricks and thornes, they are but loving cor­rections of a mercifull Father, we are troubled on every side, but not distressed, afflicted, but not for­saken, cast out, but not destroyed: Oh welcome, [Page 7]thrice welcome these bitter sweets, these loving cha­stisements, these indulgent visitations, these plea­sant crosses, these comfortable calamities, these wholesome miseries, these glorious tryals, these joy­full temptations, these honourable reproaches: all light afflictions, which work for us a far exceeding waight of glory, by these we are humbled, and seek right early to our God, by these our faith and love is kindled, and Gods graces exercised, by these we are put in remembrance and sorrow for our sins, by these we are made more carefull of future walking with God, by these we are made fit for the life to come, by these our desire is kindled to be with Christ, nay by these we are incouraged to imbrace death. I know out of very faithfulnesse thou hast caused me to be afflicted, Psal. 119. I have been the longer upon the first branch, because it is the hinge upon which the whole frame of my Text doth turne.

But what did Paul when the Thorne that was in the flesh did trouble him, this messenger began to buffet him: he went presently to prayer, the only way to draw out any Thorne whatsoever, For this thing I prayed: Is any man afflicted? let him pray: Prayer was Iobs remedy, and it was Davids practise, In my distresse I called upon thee: And God himselfe saith, Hosea 5. In their afflictions they will seeke mee early: We make prayer our last refuge in afflictions, but it ought to be first, for God is a very present help in trouble: but will not God heare us except we pray? First, because prayer is a matter of wor­ship and service of God: the great men of the world [Page 8]will not bestow favours without they be petitioned, and shall the great God without our prayers? Se­condly, because our prayers shewes our confidence in God: a Father can bestow mercies upon his Son without asking, but he will not, because he takes delight to heare him sue to him.

Object. But Gods will is immutable, how can we alter it, what need we pray?

Answ. It is a sure rule, things that are not contrary, work together, Prayer is as it were the midwife to deliver Gods decree, Christ knew before hee did pray, that those things that he did pray for should be granted, yet he prayes for it: but as our prayers must be fervent, so they must be frequent, For this thing I prayed thrice, a medicine must be often ap­plyed, or it will not work the cure, he prayed thrice, here is a certain number for an uncertain, as thrice happy, that is very happy, so I prayed thrice, that is often, Ye ask and receive not, because ye ask amisse: Goe then, and pray againe, and then often praying thou shalt finde out the error of thy prayer: if God deny thee at the first, and second, give not over, peradventure Heaven gate is therefore shut, that thou maist bounce the longer, and lowder, and there­fore give not over knocking, untill that God bee opening: great blessings are obtained with earnest­nesse: The unrighteous judge did yeeld at last to the importunate prayer of the widdow: And shall not the Judge of all the world yeeld to the importunate prayer of his servants: The kingdome of heaven suf­fers violence, and the violent take it by force: What force? Of prayer. Unto whom? Unto the Lord. [Page 9]That is the fourth branch, For this thing I prayed thrice unto the Lord, Wee have neither precept nor practise in all the Canonicall Scripture to pray unto any other, but only unto the Lord in heaven, or in earth: Whom have I in heaven but thee, Psal. 37. But the Papists, they are not of Davids Religion, for they have Saints, S. Benedict, S. Francis, and a thousand more: He must be a Bookers Arithmati­tion that can reckon up all the names of the severall Saints that they call upon in their danger: That Courtlike argument of the Papists, that we cannot goe to the King with a Petition without Master of Requests, doth not deserve a Scholler-like answer, for God is every where present, and he need no other Ma: of Request but Jesus Christ. Then come to the last, that is, the end of his Petition, Depart from me: Afflictions in themselves are not pleasing, but con­trary to our nature, and therefore not to be desired: but when God sends them wee are to beare them with comfort, wee take them willingly, but wee would not have them stay with us, but when they have done their work, we would have them goe, but if this messenger of Satan doe not straight waies depart from us, they shall not make us depart from God.

He did elect us before the world was made, Ephe. 1. And here by the way the Romish Schoolmen doth not handle this grace at large, because it makes a­gainst their proud doctrine of Justification by good workes: Some understand this grace, which if a man have, he is safe from the hurt of any affliction, it is true, this grace of God is first meant, but it is [Page 10]not the onely grace: secondly, there is the grace of God within us, all the gifts of Gods Spirit, which is rightly and truly called Grace of God, the love and favour of God towards us: now of this of grace God doth the Apostle speak here in my Text: We are kept by the power of God to Salvation, by the power of God, what is that? the power of Grace. And against what? Against all afflictions whatsoever, This Grace is S. Pauls token. 2 Thes. 3. This is the most precious jewell of a Christian, and as the soule is the life of the body, this is the life of the soule, this stirs up to good, and restraines from evill, this keeps from pride in prosperity, and supports in affliction, this makes all our weak indeavours acceptable with God, and without this all our best actions is but sin: it is not the grace of the body, that is but vani­ty, it is not the grace of the world, the grace of the world is not able to keep a man from one poore lit­tle fit of an Ague, and when a man lies upon his death-bed, and Satan begins to tempt, and his con­science begins to trouble, then what good will all the grace of the world doe a man: but by this grace of God we are equall to the Angels, but without this grace we are worse then Toades, of Serpents: Nay, worse then the very devils of hell, and there­fore let us pray for this grace of God, that no man, nor creatures, nor devils can take away, but it con­tinues for ever: whom God loveth, he loveth to the end.

The second divine Aide God gave the Apostle, was the quantity of this grace, My grace is sufficient for thee: sufficient, it walks between two extreames; [Page 11]abundance and want, and where there is sufficient, there is neither too much, nor too little: and here we may admire the wisdome of God, he is a free agent, the Sun shines according to his naturall ability, but God giveth every one grace according to the mea­sure of Christ, what is that? according to the plea­sure of his own will: For God is an ever-flowing fountaine, an Ocean of grace, there is grace enough for you, and me, and for as many worlds as God can make: Wherefore let us not murmure against God, because we have not that abundance of grace that the Apostles and others have had, they had the showers of grace, we will be content with the dew of grace, they had the full sheaves, but we will bee glad of the gleanings, they had their full banquets, but we shall think our selves happy if we can have but the crums, and if we have grace, we shall have glory: for it is with grace, as with Manna, he that gathered much had not over: and he that gathered little had no lack, and so every grace is sufficient as it is effectuall, and this doth arise from the power of God, and not from mans free will: He doth not say my grace is sufficient with thee, but My grace is sufficient for thee, and therefore we must take heed we doe not part stakes between Gods grace, and mans free will, for it is he alone that gives us both to will and to doe according to his good pleasure, Ephes. 2. And therefore let us not be covetous, give me this sufficiency from grace, for if we have grace enough, vve have enough: Give me the man that can truly say he hath enough: he saith vvhen hee hath a house, Oh that I had a little land, and so as [Page 12]the world growes upon him, his desires grow up­on the world, so that every yeare, nay, every day, every houre he thinkes of another enough: but if a man have grace enough, hee hath all enough, this makes a penny seeme to be as begge as a shilling, a prison as a country, and this grace is sufficient a­gainst all the assaults of the world, the flesh, and the devill, and against all afflictions: and although God could keepe us from afflictions, yet he will not, for if there were no conflict, there will be no victory, but in the end grace hath alwayes the upper hand, and in all these things we are more than conque­rers: be not then dismaid O Christian soule, who­ever thou art under some heavy affliction: what wouldst thou be better than Paul? behold, the A­postle suffered and despaired not, nay behold, Christ himselfe was tempted, and afflicted that hee might succour us when we are tempted and afflicted: Oh then behold Christ with a sure comfort and a lively faith, and he will succour us in all our affli­ons, that neither flesh, world, nor devill shall be a­ble to separate us from the love of God in Christ Jesus our Lord.