One Hundred Select Sermons

SERMON IX.

This Verse is a Spiritual Alarm, wherein our Blessed Savior gives warning to all Believers of the attempts of their spiritual enemy. We may in it take notice of two General Parts: First, the Person warned. And Secondly, the Warning itself, which is given unto him. The Person warned; that is Peter; Simon, Simon. The Warning itself, which is given him; that is, of the conspiracy of Satan both against himself, and all others, which were such as he was. Behold, Satan hath desired to, &c.

We begin with the First General Part, viz. The person warned; which is, the Apostle Peter: Simon, Simon. Where we may observe the doubling of the word, as carrying some special intimation with it. And that in three particulars. First, the greatness of the danger. Secondly, the security of the person warned of the danger. Thirdly, the affection of the Monitor, or of Him that gives the warning.

First; The greatness, or nearness of the danger: Where danger is but small, or remote, there is not need of that quickness; men may take their time and leisure for the escaping and avoiding of it: but where it is more grievous and imminent, there is greater need of warning and admonishing of it; and that with all the speed that may be. And so does our Savior here; Simon, Simon; because the danger was now at hand, and the enemy ready to surprise him. As Delilah to Sampson; The Philistines be upon thee, Sampson, when she awoke him out of his sleep. And as God to Abraham, when he was ready to slay his Son; Abraham, Abraham; he doubles his name unto him. This was the case here: As ye would do with a man who has the house on fire about his ears, and himself ignorant of it, hasten all that may be to deliver him. Even so does our Savior with Peter. And it teaches us what we should do likewise upon the same occasions; even save them with fear, pulling them out of the fire; as the Apostle Jude speaks, in Jude ep. ver. 23. There are some souls that there's no delaying or dallying with them; but if ye will save them at all, ye must save them quickly; ye must deal roundly and nimbly with them, if ever ye intend them any good. Forasmuch as of themselves they are running upon the very brink of destruction: their judgment lingers not, and their damnation slumbers not; as it is in 2 Pet. 2.3. They are almostin Hell's mouth. This is that which is here taught us by our Savior, in this expression of ingemination; Simon, Simon: And so we have it in some other places of Scripture likewise in the same circumstances. Thus, Ezek. 33.11. Turn ye, turn ye from your evil ways; for why will ye die ye house of Israel? And so, Cant. 6.13. Return, return O Shulamite; return, return; there's a doubling still of the word. The Spirit of God, he speaks quick, and he speaks often, again and again, where he would prevent from danger.

Thus it teaches us accordingly, to submit to such quick and close admonitions as these are, as we have need of them. There are many that do not love to be startled, they would fain go to Hell quietly, without any disturbance or interruption; and therefore abhor all such persons as deal roundly and tartly with them, and would awaken them out of their natural condition. Oh, but we see there is sometimes cause for such dealings, and we should not think much of them; whether from Ministers, in the way of their public Ministry; or from private Christians, in the way of Christian converse, and private admonition: not to be offended with their rouzings, and excitements of us; which the state in which we may be in, and the danger which is near upon us, may call for to be used to us. That's one intimation in this doubled and repeated expression, viz. The greatness of the danger.

The Second is, the security of the person warned. Peter was not more in danger, than he was insensible of his danger. He thought the case to be well enough with him; as he expresses it afterwards, in verse 33 of this chap. Lord, I am ready to go with thee both into prison, and unto death. He thought himself a jolly man, and that he could do very great matters, till it came to the trial; was well persuaded of his own strength, and of his ability to resist temptations. Now therefore does our Savior here awaken him out of this secure temper and disposition, by this manner of expressing himself unto him. As danger calls for excitement, so especially there where it hath security with it. As the Angel to Lot and his company, when they took them, and pulled them out of Sodom, because of their lingering in it. Even so is there need to be done with some souls, from that presumption and security that possesses them.

Thirdly; The affection of the Monitor or Person that gives the warning; that's also in the doubling of the appellation: It is a sign Christ's heart was much in it; and that he bore a singular love and respect to Peter, in that he does thus passionately admonish him. Love is full of solicitude and carefulness for the party beloved, and can never express itself (as it thinks) sufficiently about it, for the welfare of it. And this is seen in nothing more than in spiritual things. It is a singular token of affection, to give warning of spiritual dangers and hazards to the soul, and of temptations which it is exposed unto. This is that which Christ does here in the Text, to the Apostle Peter; and which he does also to the rest of his Servants, by his Spirit still in their hearts. He does secretly forewarn them of those evils which are near unto them, if-so-be they will take warning by him: and that also with much importunity, and vehemency, as that which concerns them. So much for that; and so also of the First General in the Text; viz. The person warned, the Apostle Peter, in these words repeated, and doubled; Simon, Simon.

The Second, is the matter of the admonition, or the warning itself; Behold, Satan. (To say nothing of the word of attention; Behold; which yet might be enlarged upon:) There are two particulars here further considerable: First, the persons aimed at; and that is you. Secondly, the design upon them; Satan hath desired to have you, and to sift, or winnow you, as wheat.

For the First; The persons aimed at; they are here said to be you. He spake before to Peter in the singular; Simon, Simon: now it is you, in the plural. To signify thus much unto us; that there's the same condition of all Believers, as of one. That which befalls one Christian, it is incident to all the rest. They have all the same dngers which they are exposed unto, and enemies which do endeavor against them, though they may not always have the like opportunity for the expressing of their enmity against them, one as another; Peter and the rest, all alike.

The reason of it is this; Because they all consist of the same natures, and are acted by the same principles; they all have the relics of the same original corruption as yet in part abiding in them; and they have all the same Spirit and work of Grace acting in them. And so, as to temptations, they are all one and the same, for the danger which they are liable unto.

Therefore it should work all to an holy jealousy and suspicion of themselves, and tenderness to others: when we see any poor soul at any time exercised with Satan's temptations, and it may be sometimes foil'd with them, let us not think that his case is peculiar; and that we, for our parts, shall do well enough: No, but rather be so much the more watchful over our own hearts. Be not high-minded, but fear; for that which befalls others, if thou look'st not to it, may befall thee.

And so it should teach us also bowels and compassion towards others under temptations; not to be harsh with them, and rigorous towards them, and censorious of them; but to use all kind of gentleness and tenderness to them; considering that the case might be our own, if God should permit it. Thus the Apostle Paul improves it in his exhortation given to the Galatians, Gal. 6.1. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one with the spirit of meekness; considering thyself, lest thou also be tempted. Which rule, if it were more observed, there would be a great deal of more Christian affection in the world than commonly there is. Men look upon the temptations of others, as if themselves were altogether exempt and freed from them; whereas, if they were in the same circumstances, they would bewray the same infirmities and weaknesses that others do afore them, that so they may carry the greater bowels and pity towards them. As it is an argument to remembrance of others in bonds and adversty, as being yourselves in the body, and so ready to be bound with them, Heb. 13.3. So it is an argument for compassion towards others under temptations, as being yourselves liable, and exposed to the same condition, and apt and ready to be tempted with them.

And indeed this is the reason why God is pleased many times to exercise sundry persons in this kind, and to expose them now and then to temptations; that so from hence he may teach them to be less harsh and rigorous to others in such conditions; which, when themselves are free, they are oftentimes subject unto; that they may preserve in themselves a sweet, and amiable 〈 in non-Latin alphabet 〉 , and tenderness of spirit to the rest of their Brethren; and that their moderation may be known to all men, as the Apostle requires it should be, Phil. 4.5. It is said of our Blessed Savior, Heb. 2.17, 18. That in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful High Priest: And that forasmuch as himself had suffered, being tempted, he was better able to succor those that were tempted; and accordingly could not but be touched with the feeling of our infirmities, chap. 4. • 5. In like manner it is likely to be with others, so far forth as they communicate in such conditions, being hence enabled to have compassion, or reasonably to bear with those which are in them; for that themselves also are compassed with infirmities. There's two things at once in this expression in the Text: First, that one man's evil, is another man's danger; he is liable, and exposed to it. Secondly, that one man's evil, is another man's interest; he is employed, and concerned in it. So were the rest of the Disciples in this attempt which was made upon Peter: and therefore not only thee, in the singular; but you also in the plural. So much for that.

But to come more closely to the thing itself here intended: To have you. This word you in the Text, it may admit of a thee-fold gradation, according to which it may be explained and understood by us. First, you Believers, rather than other men. Secondly, you eminent Believers, rather than other Christians. Thirdly, you Apostles, or Ministers, rather than other eminent Believers. Satan, in the laying of his temptations, hath emphatically desired you; You he hath desired.

First; you Believers, rather than other men. Satan's aim is especially at such, to get them. As for wicked and ungodly persons, who are yet in their unregenerate condition, he has them already: They are said to be in the snares of the Devil, and he knows them to be so; so that he does not much trouble himself about them. All his care about such is, but to keep them in that wretched condition in which they are. It is not to have them, so much as to hold them; that they may not recover themselves out of his snare, and get loose from him: for which purpose, he does what he can to keep them from the means of Salvation, or else to frustrate those means unto them. But his chiefest plots are against those which are Believers, and which have Grace wrought in their hearts; he desires especially to lay hold on them, and to draw them into his nets. This he aims at both in himself, and in his instruments: as ye may see in Elymas the Sorcerer, Acts 13.9, 10. Who, when Sergius Paulus, the Deputy of the Country, had been wrought upon by the Ministry of St. Paul; this wicked Fellow endeavored to corrupt him, and to turn him from the Faith. But he has the brand of a child of the Devil put upon him by the Apostle for it there in that place. O full of all subtlety, and all mischief, thou child of the Devil, thou enemy of all Righteousness; wilt thou not cease to pervert the right ways of the Lord? Those that go about to tempt, and to pervert those which are good, they are so far forth the children of the Devil: whose work, and property, and disposition it is so to do, as much as he can; and who makes it his great employment.

And there are two considerations especially, which do lay ground to this practice in him: First, that absolute antipathy, and hatred, and contrariety which is in him to Goodness itself, yea to God himself, who is the chiefest good. The Devil, because he hates Goodness itself, therefore he assaults it where ever he finds it. And because he hates God himself, therefore he hates also his Image in those in whom it is, and would deface it as much as he is able. Because all true Believers, they have the likeness of God stamped upon them, and do in a sort partake of his nature; therefore it is that Satan does so much malign them, and set himself against them; and does labor what he can to super-stamp his own likeness upon them.

Secondly; It proceeds from that Envy and Pride which is in him. The Devil takes it in scorn, that a creature which is below him in creation, should be above him in condition; and therefore he endeavors to supplant him, and bring him down. Take any Christian, as he is a man, so he is of an inferior make to Satan; whose nature is Angelical. Now, for such an one to be advanced above him, which he is by Grace, and the work of the new creature; this, it is very grievous and irksome unto him: and therefore out of mere envy, and malice, and pride, does he endeavor what he is able against them.

From hence we may therefore learn where to rank such persons as these are. Those that hate Goodness in others, and envy them, and malice them for it; we see from whom they come, and to what stock they belong, as their proper pedigree; even to no other than Satan himself: And so the Scripture itself tells us, 1 Joh. 3.1 • . It is said of Cain, that he was of that wicked one, namely the Devil, and slew his Brother: And wherefore slew he him? Because his own works were evil, and his Brothers righteous. To hate, or corrupt Goodness in others, it is a Satanical and Diabolical disposition. That's one part of the Gradation here in the Tex; you Believers rather than other men.

The Second is; you eminent Believers, rather than other Christians. Peter, and the rest of his companions; as they were Christians, so they were of the highest form and rank of Christians: And to such as these does our Savior here speak concerning Satan's attempts; He hath desired you: You, whose Faith is strongest, whose Zeal is hottest, whose Patience is greatest, whose Graces are more illustrious, and eminent, and conspicuous; to have you especially. This is the manner of Satan, to cast his sticks most at those trees which are fullest of fruit; where he spies more Grace than ordinary, there especially to lay his chiefest assaults. We need go no further for an instance than our Blessed Savior himself, though he was frustrated there; yet we see he was so bold as to venture it, even to set upon him, and to try what he could do with him. And so for those which are his Members of more eminent Graces, he does the like with them also; as we see in divers examples in Scripture, in Job, and David, and Paul; and here, this Peter himself, all eminent persons.

There's a double reason for it, which does encourage him to it; First, it is the greater Victory: and Secondly, it is the greater Advantage; he does more both in it, and by it. It is the greater Victory; First, to conquer such as these: For mean and ordinary Christians, to lay them on their backs, he thinks that's no great honor or renown unto him; but now, to vanquish those which are Champions, and to pull down those which are Pillars, and to scatter those which are principal Christians: this, it carries more credit with it, and makes the conquest so much the greater. As the Syrians there resolved in the Story; Fight neither against great nor small, but against the King of Israel: So does Satan in a manner resolve in his assaults.

And then Secondly; As there's the greatest Victory, so likewise the greatest Advantage: When such as these are conquered, there's a great many conquered at once, in regard of their influence: they draw on many more with them. As the Dragon's-tail in the Revelation, that drew the third part of the Stars of Heaven. When some more eminent Christian falls, and is foil'd by Satan, hereby men are ready to fall from his example, and to take pattern by him for running into the like miscarriages. He is like a troubled Fountain, and like a corrupted Spring, as Solomon makes the comparison, in Prov. 25.26. You know, if a Spring be corrupted, it corrupts many things else which isues from it: Even so it is here, when a person of eminent goodness is corrupted, this corruption, it derives itself to many more else. Therefore it may be worth our observation; the changing of the number, (which we spake before of) even for this reason also: Our Savior does not say, Simon, Simon, Satan hath desired thee, but, he hath desired you; that is, many of you; because the one followed from the other: whiles Peter was corrupted, many more were likely to follow him, and to be corrupted with him.

And then again, besides all this; there's the scandal which hereby comes to Religion, which Satan also very much delights in: He knows that the falls and slips of eminent Christians, as they make great wounds and gashes in their own consciences; so they bring also an ill report upon the ways of Godliness, and cause the name of God to be so much the more dishonored, and blasphemed: And this is pleasing to him; being the wicked one, he desires that wickedness may be improved to the greatest extent, and there may be as much of it as may be.

The Use of this to ourselves, is, 〈◊〉 , to teach Christians not to trus to their own habitual Graces, nor to the number or measure of them; as to think that from hence they are safe from Satan's assaults: nay, but therefore are they so much the more liable and exposed unto them; and if they look not better to it, by fetching help and strength from Christ, will be ready to be foil'd by him. Satan has desired to have you: even you, which are strongest Christians; you are the butt and mark which he shoots at. It is true, he could be content with any, rather than fail: Your adversary, the Devil, goes about like a roaring Lion, seeking whom he may devour. Oh! but if he can but devour you, he is then made indeed. And therefore emphatically called there in that place, your adversary, 2 Pet. 5.8. Satan, he is the enemy of mankind; Host is humani generis. But he is the enemy of the Church more especially; the enemy of the seed of the Woman; the enemy of those which are good, and of those which are best; that so none may be secure.

Secondly; We learn hence not to pass unchartable censures upon the servants of God which are under temptations, as to conclude them therefore to be none of his servants, because it is so with them; for it is no good argument: nay, the argument rather holds to the contrary, in some cases and conditions: It is not a disparagement to be tempted, but to be overcome by temptations. We see that the best that are, they are sometimes assaulted; Satan has desired you.

Yea, and sometimes they are foil'd too, as God in his Providence suffers it to be; that so we may take no offense at this neither, so as from hence to stumble at Religion, or the profession of it: We should not be too much scandalized at the slips and falls of God's people, which now and then we observe in the world; but understand them, and rightly consider them in the occasions and circumstances of them. Eminent Christians, they have sometimes eminent failings; because, as their Graces are greater, so their temptations are stronger, and the attempts are more upon them than upon other men: Weak and slender Grace, where it is let alone, and left to itself, may be able to hold up there, where stronger Grace, being assaulted, shall yield.

Therefore (by the way) from hence we may learn to judge aright both of ourselves and other men. There are many Christians, which being at present freed from temptations, are apt to think that they have greater Grace than some others of their Brethren; but in deed, and reality, it is otherwise, and so they are to make account. It is not the want of an enemy, which makes a valiant and courageous Soldier; but rather heart and courage to resist him there where he is. That's the Second Part of the Gradation; you, i. e. you eminent Believers, rather than other Christians.

The Third is, you Apostles and Ministers, rather than other eminent Believers; for Peter, and the rest with him, they had all these three capacities upon them; they were Christians, they were eminent Christians; they were Apostles, and eminent Ministers: And in this latter notion, as well as in the two other before, did Satan desire them. As his aim is at Believers, so especially his aim is at Ministers, in the rank and company of Believers. If he can have them, he has then what he would. We read in Zech. 3.1. That when Joshua the High Priest stood before the Angel of the Lord, Satan stood at his right-hand to resist him. This is the case with the rest of God's servants in this respect. They are, of all other men, most subject to the resistings of Satan, and to impetuous assaults from him. As there are divers and frequent instances of it both in Scripture, and also daily experience.

And we cannot wonder at it, why it should be so, if we consider all: There's very great reason for it, why Satan should most desire to have them of all other men: And that is this, because they are such, who by their office, stand in his light: whose very work is an overthrow of his Kingdom, and tends to the subversion of it; therefore he will be sure to meet with them in a way of revenge, as he has occasion for it. They are those which spoil his work in his tempting of others; and therefore, if he can, he will fasten upon them more especially. We see in the affairs of men, a Thief, if he can kill the Watch-man; an enemy, if he can destroy the Sentinel, then he thinks he has done enough for himself, to make his work go on successfully: And so does Satan in these spiritual invasions.

The consideration of this Point is very useful both to Ministers and people: First, to us which are Ministers, to be so much the more watchful over ourselves, and our own hearts, and jealous of Satan: we should not be ignorant of his devices, but take heed that he gets not advantage against us, as the Apostle speaks, 2 Cor. 2.11. Whosoever he be, that at any time takes upon him the Ministry, he should, among many other things besides, be in a special manner prepared for temptations, and armed against them. It was one of Luther's three Masters, which he professed he learned so much by; and in like manner should others do also.

We see our Blessed Savior himself did no sooner appear in the public Ministry, but he had Satan setting upon him to tempt him. And the Disciple is not better than his Master, nor the Servant than his Lord: and therefore accordingly to be provided for it. It concerns us all to be so; and that according to the several kinds and varieties of temptations, especially such as lie within the compass of our work itself, that we be shy of them, as may either keep us from it, or retard us in it, or corrupt us in the performance of it. And we should study, among other Points, in a special manner, the Doctrine of Temptations, both for others sakes, and our own. This is the Use of this Point, as to Ministers.

Secondly, This Point is also as useful to People as to Ministers▪ Seeing Ministers are chiefly aimed at by Satan in his attempts upon them; there are two things therefore which will follow from hence concerning them: First, you then see how much they need your prayers. Secondly, ye then see how little they need your censures, and other discouragements.

First; How much they need your prayers. It is that which the Apostle Paul does very often and frequently urge upon the Believers to whom he wrote, that they would pray for him, and the rest of the Ministers with him; Brethren, pray for us. Now, we see here, among other good reasons and causes which they have for it, how much cause they have from this, even the endeavors of Satan against them. There's none have more need of our Prayers, than those who are most subject to temptations, which are best scattered by such kind of means. And we may learn it from the practice of our Savior himself here in the Text; who, when he had said to Simon that Satan desired him, he adds upon it, I have prayed for thee.

Secondly; We may learn hence, how little the Ministers need our censures, and other discouragements. This is the disposition of many people in the world, that they are glad to take all opportunities to speak evil of the Servants of Christ, and to pass hard censure upon them upon any occasion, where there is no occasion to make it: where there is occasion, to aggravate it, and make it worse. Now, this is very unworthy, if it be rightly considered: we should consider them as men of temptations, and so be tender of them. It was that which the Apostle Paul so much commended in the Galatians, that they had regard to him in this particular, in Gal. 4.14. My temptation, which was in my flesh (says he) ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. Ye despised not my temptation; that is, ye despised me not for my temptation; my temptation was no occasion to you for despising of me; nay rather, it was an argument to you for tenderness towards me. Thus it should be betwixt People and Ministers; especially when they shall consider that it is the rather for their sakes, as sometimes it is. Therefore does Satan lay wait for the Ministers, because they take care of the souls of the people; so that they suffer in reference to them. This should work them to all kind of love, and affection, and bowels to them. But, so much for that.

God was angry with me for your sakes, says Moses to Israel, &c. And I fear lest my God should humble me among you, says Paul, &c. I suffer all things for the Elects sake; and amongst the rest, Temptations.

That's the third Gradation: you; that is, you Apostles and Ministers, of all other eminent Believers. And so much also of the First Particular in this Second General; viz. the perfons aimed at, you.

The Second is, the Design upon them; hath desired to have you, and to sift you, &c. Wherein again, two Branches more: First, the Design itself; hath desired to have you. Secondly, the Amplification of it; and to sift you as wheat.

For the First; the Design itself, Satan hath desired you. Our own Translators put in, to have you, to make the sense more full, as included in the Text. Desired? of whom? namely, of God himself. That's here to be understood; as the Devils asked leave of Christ to enter into the Swine: It is said, they besought him. There are divers things which I might here insist upon; but two especially: First, here's Satan's restraint, and the limitation of power to him: He must ask leave for what he does, before he can do it. His inward desires are infinite, and enlarged as Hell itself; but the ctings of them are bounded, and circumscribed by the will of God. This we may see in the example of Job, and other of God's servants, in Scripture. The Angel of the bottomless-pit, he his his chain, whereby he is kept in.

This is much for the comfort of God's people, and may serve to keep up their hearts, as to this matter of temptation. When they are ready to be overwhelmed in themselves, and to think that they shall be quite undone by their spiritual adversaries, that they shall one day perish by the hand of Saul: No, there's more than so in it; Their times are in God's hands, and so are their souls: their enemies are under God's command, and can do no more than what is permitted them. Thou couldst have no power against me, except it were given thee from above.

Therefore further; Let the servants of God from hence learn the more to stand in awe of himself, and take heed of doing anything which may cause him to give them up to their enemy, and to let the Devil loose upon them. It is good for us to walk in good ways, to keep in good terms with God, and to take heed of being obnoxious to him, that so he may not be provoked to lay us open to Satan's incursions. For what is said of one kind of temptation, to wit, of that to wantonness and uncleanness; the same may be likewise applied to any other else besides. Who so pleaseth God, shall escape from those snares; but the sinner shall be taken by them. Eccles. 7.26. We should all endeavor to be such as are pleasing to God; not only from our General Condition, as persons in Covenant, justified and reconciled in Christ; but also from our Particular Conversation, as acting, and living to Christ, and walking worthy of the Lord, unto all pleasing, Col. 1.10.

What was the security of Job, when Satan solicited against him, and would have persuaded God to have destroyed him? God himself has given us an account of it; Job 2.3. It was this, that his Servant Job was a perfect and upright man, one that feared God, and eschewed evil, and still held fast his integrity. It was le-balgno chinnam: To swallow him up without cause; and therefore it was that he could not persuade him to it. We should all endeavor that it may be so with us. That though God may always find cause himself to destroy us, and swallow us up; yet that Satan may never find cause to provoke him, and persuade him thereto, from careless and uneven walking, and conversing before him. And that may be the first thing considerable in this expression of desire, viz. Satan's restraint. He was limited, and confined by God; whose leave must first be asked in this particular.

Secondly; As here's Satan's restraint, so moreover his malice, and boldness of attempt. Magnis tamen excidit • usis. He ventures high. Two things there are that do commonly encourage men in asking, and in putting up their requests; the acceptableness of the thing asked, and the acceptableness of the person that asks it: neither of these are here in Satan, in asking of God his children; and therefore a bold request. It is not only a bare and single desire, but this desire drawn out into a Prayer, which is somewhat more. Even Satan himself prays; take notice of that. (So sometimes may those also which are Instruments of Satan, as to the outward action and substance of the performance.) But what kind of prayer is it, and what does it tend unto? That he may have Peter, and the rest of the Apostles, and do what he pleaseth with them. He desires of God that he would give up these his Servants into his power. This was a very insolent request; As if a man should ask leave of a Father, that he might cut his child's throat. Such was this desire here of Satan. So it was also there concerning Job; Thou movedst me against him, Job 2.3. This (I say) was a very great boldness, yet such as was in Satan towards God, in regard of Job; as here, in regard of Peter, and the rest. One may desire that which he is loath to signify that he desires. Many an one desires that which he is ashamed to ask: And many an one desires that which he scorns to ask, especially if he must ask it of an enemy. And yet thus does Satan here of God: He asks his servants of him. This is a sign he has a good mind to you; and it should teach us the more to look to ourselves, and to overcome desires with desires; impudence with prayers.

How much more reason and encouragement have God's children to pray to God for themselves, than Satan to pray against them? But so much also for this.

Before we proceed any further, we may here take notice of one thing more, which is, The word of attention; Behold. This is ordinary, and frequent in Scripture, by way of Preface, and Introduction. But here (as I conceive) it hath some further Emphasis with it; which is, to excite and awaken Peter, and to make him the more look about him in his present condition.

And there are these things observable from it: First, here is implied Peter's ignorance, and present unadvisedness; He was not aware of this attempt of Satan. So is it likewise with many others of God's servants: Satan does secretly lay siege unto their souls, and they do not discern it. It is a great piece of skill to know indeed when we are tempted, and to be apprehensive that we are under a temptation. There are a great many persons which are so, which yet do not perceive it: nay, there are many which think the quite contrary, which are very secure in this particular; and so secure, as that they take and interpret Satan 's temptations even for the motions of God himself. This is a very dangerous condition; and such as these have need to be admonished, and warned most of all; and therefore (here,) Behold.

Secondly; We see here also the love of Christ, who helps our ignorance in this particular, and advises us where we are less regardful. This, as he did then by word of mouth; so (as I said before) he does still likewise by his Spirit in our hearts, if we will but hearken and listen to him in those suggestions.

Thirdly; Here's also (as sometimes) the eminency and conspicuousness of the temptation: It is such as is very obnoxious and open to all men's eyes, so that one may easily see and behold it, if they will but give heed unto it. But so much also for that.

It is a sign he hath a mind to you, and some hope of you, or else he would never do as he does.

To come now to the object itself of this desire; To have you, he hath desired this: this is (I say) very pertinently added, to make up the fullness of the sense: and accordingly we may take notice of it. There are two sorts of Satan's temptations; and so answerably there's a double having of them, which may be here understood by us. First, there are temptations to sin. And, Secondly, there are temptations for sin; and both here included. And so, to have you, two manner of ways: To have you, to corrupt you: To have you, to afflict you.

First; To have you, to corrupt you. Satan has desired this: To have you so; to have interest in you, to have influece upon you, to have service from you: Satan has much wished for this: To have you; that is, to have you for his turn. This is that which, as near as he could, he would obtain of the servants of Christ; he would have them out of the hands of Christ, in his own enjoyment and possession. This is that which he would fain have, if he might have what he desired. It is not that he would have your estates, or your liberties, or your lives only: No, but he would have your selves, and he would have your souls: He would have you, and the best part of you: He would have you, and all of you at his command. You, and you indefinitely; that is, everyone of you, one as well as another. And you, and you extensively; that is, you in every part of you; your whole soul, and body, and spirit. There is nothing which God has of you, but Satan would have of you too: He would corrupt and defile your whole man.

This may serve as a very good item and caution to the servants of God, in regard of the temptations of Satan, and their own yieldings to them; to be well advised, and consider of them. The Devil, in the baits which he lays whereby to catch and ensnare poor souls, he makes them often to believe, as if he were very modest in his requests and demands of them only; that they should do such and such actions for such a particular time, and that's all that he would ask of them. Nay, but that's not all which will content him; he desires to have them themselves, with the whole bent and inclination of their souls. He desires to have you; and you so, as to have you at his beck, and will, and command. There's no such Tyrant as Satan, where he once gets • ooting into any soul.

Therefore this should teach us still to be wary and jealous of him Having this warning given us by Christ, (for what he said to his Disciples, he said to all of us) we should accordingly make use of it; and that is, to watch, and to take heed to ourselves. Let us take heed of promising ourselves safety in the midst of the greatest danger; but rather consider the attempts which are made against us, and by whom. For we wrestle not against Flesh and Blood, but against Principalities and Powers; against the Rulers of the darkness of this World; against spiritual wickedness in high places. When we consider what our enemies are, what advantages are upon them, and what they aim at, and propound to themselves, even the undoing of poor souls; certainly all this should awaken us, and make us look to ourselves. He that now can find in his heart to be secure, he is not asleep, but plainly dead.

This were enough to make us look about us; that Satan would have us, to corupt us; but yet that's no all: He would have us, to afflict us too. That's another Branch of his desire; which is here also included, and given notice of in this warning of Christ's. As Satan would weaken our Faith, so also darken our comfort: And as he would draw us into sin, so likewise trouble us, and torment us for it. He aims at this. These are fiery darts of the wicked, which the Scripture makes mention of to us, in Eph. 6.16. Look as on the one side, the Holy Ghost; He is first, a Spirit of Holiness; and then he is a Spirit of Joy. First, a Sanctifier, and then a Comforter. So, on the other side; Satan, the evil Spirit; he is first, a Spirit of wickedness; and then, a Spirit of Sadness. First, he persuades to sin; and then he carries on to despair, and fills the soul with horror for sin.

Yea, not only does he afflict for sin, and labor to disquiet for that; but even also to afflict there where sin has not indeed that forcing as in others it has. He labors to make salse representations to Believers of their estate and condition, and of the affection of God towards them; that so they may walk dejectedly, and uncomfortably all their days. Because he hears that comfort is a vigorous condition, and that the joy of the Lord is heir strength; therefore he labors all he can to hinder them, and to intercept them of it. That so whiles they walk uncomfortably, they may walk unprofitably, and be less useful and serviceable in the places in which they are; as by this means they come to be.

Therefore we should remember to be jealous of him here likewise: and in all trouble of spirit labor to discern and understand how far Satan mingles himself with it; what is from the Spirit of God convincing, and reproving for sin; and what is from the evil Spirit, in enlarging the matter of trouble to us beyond its due measure and bounds. This was the care of the Apostle Paul in the business of the excommunicated Corinthian, who was now humbled and cast down for his sin: he was careful that he might not be overwhelmed with over-much sorrow; and he gives this reason for it; lest Satan should get an advantage against us; for we are not ignorant of his devices, 2 Cor. 2.11. It is usual with Satan thus to fi • h in troubled waters, and so to abuse poor afflicted souls; which we should mind, both as to others, and to ourselves. Satan would have you, to afflict you. That's the first Branch in this passage; to wit, the design itself: Satan hath desired you.

The Second is, the Amplification of it: And to sift or winnow you as wheat. This, it may be taken two manner of ways, either in a bad sense, or in a good. If we take it in a bad sense; so it signifies the intent of Satan, by that which he desires. If we take it in a good sense; so it signifies he event of Satan; and that which (though against his mind, and beyond his intention) he does actually effect, and perform.

First; Take it in a ill sense: As Satan's intent, so to winnow you, is to shake, and remove you. Look as Corn, when it is winnowed, it is shaken from one side to another, and never lies still: even so does Satan with the Disciples of Christ, and endeavored to do at this present time; to shake them, nd toss them up and down with his violent temptations, and the variety of them. This expression shows the unweariedness of Satan in his attempts upon the Godly, and his several courses which he takes with them, to annoy them.

He shifts them, and he removes them from one temptation to another: now on this side, and then on that; so that they never are quiet, and at rest. As he did thus with Christ himself, as we may see in the story of his temptations; so he does thus also with the Members of Christ.

This teaches us to labor therefore for so much the more constancy, and solidity, and settlement, to be well rooted, and fastened in Christ; and by a Spirit of Faith to hold upon him, that so none of all the shakings and concussions of Satan whatsoever, may be able to do us any hurt; but we may still stand steadfast and immovable, and hold fast our profession without wavering. Thus may this expression be taken in an ill sense: and so, as expressing to us Satan 's purpose and intent.

But, Secondly; It may be also taken in a good sense; and so, as expressing to us the event of Satan 's practices, though beyond his own desire and intention. The winnowing of the Corn in the Fan, it is not for the hurt of it, but for the good of it. And therefore the Gospel is in other places of Scripture compared to a Fan, whereby the Wheat and the Chaff are separated, and distinguished one from the other. Thus, in a sense also, are Satan's temptations. And so these words, He hath desired you, to sift you as wheat, are to be understood thus: He hath desired to do that with you, which shall be to you as the winnowing of the Corn. And so we learn thus much by it: Two things especially. First, That the temptations of God's people, they are great advantages and benefits to them, as it pleases God to order and dispose them. They purge them from that dross, and chaff, and corruption, which otherwise would adhere unto them.

And they also serve as separations many times of the precious from the vile, according to the effect which they have upon them.

And they fit them also for future service.

Secondly; We see here how also God out-wits Satan, and destroys his own plots by himself: who in that way wherein he thinks to do Believers greatest mischief, he does them many times greatest good; where he thinks to shake their Graces, he does but purge them, and purify them, and refine them, and make them better. Howbeit he thinks not so, &c. as it is said of Ashur, Isa▪ 10.7.

This is matter of great comfort and encouragement to the servants of God, and accordingly should be acknowledged by them, and the goodness and Providence of God towards them. But so much for that. And so also of the First Principal Head in this whole Text; to wit, A Christian's danger, in this 32th. ver. of this chap. Simon, Simon, Satan hath desired, &c.

The next is, a Christian's Safety; in these words; But I have prayed for thee, that thy Faith fail not.

SERMON X.

IN this present Passage before us, we have declared to us a Christian's Safety, with the ground of it; which is, the Prayer of Christ for him. And so in the Text itself, two General Parts. First, The care which Christ had of Peter, and with him, of all other Believers: and that is, to pray for them. Secondly, The matter of his Prayer, or the thing itself, which he does request in his behalf: and that is, That his Faith might not fail.

For the First, to begin with that. We have here the care of Christ for Peter, in praying for him; I have, &c. This is that which Christ continually did whiles he was here upon earth in his state of humiliation; he did then in the days of his flesh, offer up prayers and supplications to God, with strong crying and tears, in the behalf of his Members; as we have large records of it. And this is that which he does also do still in his state of Exaltation and Glory, whiles sitting at the righthand of God, he makes intercession for them; fervently and earnestly desiring, that for the perpetual virtue of his sacrifice, they may be acepted of the Father.

There are divers things which may be observed from this passage, as it lies in the Text: I have prayed for thee. As, First; The person here mentioned; thee: for him whom he had now spoken to, it was Simon Peter. The Papists make a great deal of stir here to little purpose, (as they do in many things else) whereby to prove the eminency of Peter above the other Apostles, as whom Christ prayed for above the rest; but they can never make it out from this place: For what he signifies of his care for Peter, is as true also of all other Believers and Christians besides. Look, as he gave warning to them all of the approaching danger: Satan hath desired to have you; as we have heard out of the verse immediately preceding; so he likewise prayed for them all, and would likewise be so understood in this present expression; when he says, I have prayed for thee.

This word thee, it may admi of a twofold explication: either, First, as a word of Qualification: or, Secondly, as a word of Restriction; either as referring to Peter 's condition, or else to his person.

First; As a word of Qualification: For thee, that is, for thee, a Believer: we must take it so. And so it shows the care which Christ hath of all Believers, whosoever they be. When Christ tells Peter here, that he prayed for him; we may not take it as any way considered, but as in this notion of one of his Members; and so it extends itself to all of the kind. Whatever agrees to any man as a Believer, it is agreeable to all Believers. And so is this now amongst the rest, of having interest in the Prayers of Christ. It is a privilege common to all Christians; it was not only belonging to Peter, but as well, with him, (saving the Son of Perdition ) to all the rest of the Apostles. And it was not only belonging to the Apostles, but as well, together with them, to all other Christians. And so we shall find even our Savior himself to explain it, in Joh. 17. • 0. Where having before prayed at large for his Disciples, that it might not be thought as if this Prayer of his, it were restrained only to them; he further adds, by way of Explication; Neither pray I for these alone, but for them also which shall believe on me through their word. Christ does not pray only for some Believers more eminent than the rest; for his Apostles, and Ministers, and the like; but even for all, of what rank and degree soever they be. Whosoever they be that have interest in the Bloodof Christ, they have interest in the Prayer of Christ. And for whomsoever he hath made Satisfaction, he makes Intercession. The one, it is full as large as the other.

This, it is clear from the connection and conjunction of these two both together: Rom. 8.3, 4. Who is he that condemns? It is Christ that died, yea rather that is risen again; who is even at the right-hand of God, who also maketh intercession for us. Where his dying, and his interceding, are both join'd together. And so, Heb. 7.25. He is able to save to the uttermost them that come unto God by him, seeing he ever liveth to make intercession for them. His intercession is for them whom he saves. Thus it holds in the connection of all the three Offices of Christ, of King, and Priest, and Prophet. Whomsoever he is a King, to govern them, and to subdue their lusts in them; And whomsoever he is a Prophet, to teach them, and to reveal to them the will of his Father. To the same is he a Priest, to die for them, and to make intercession for them at God's right-hand, and at the Throne of Grace.

Therefore, let us not restrain the Grace of God there where he has enlarged it; but take the full comfort and improvement of it. Here's for the encouragement of the weakest Christians, that Christ has a respect and regard to them: It is not the measure, or degree; but the condition, and qualification, which is is here looked after. Those that can, upon good grounds, assure themselves that they are members of Christ, even they are also prayed for by Christ. He is a Savior of his whole Body; and so he is an Intercessor for it. He prays for them himself, and he • enders their own prayers as acceptable to God the Father in his own name. They have all of them this benefit by him; high and low, rich and poor, learned and unlearned, one as well as another. It is ordinary in Scripture, to apply the promises which are made to such a particular Christian, so as to extend them to the whole company of Believers. As the promise which is made to Joshua, I will never leave thee, nor forsake thee; the Apostle to the Hebrews applies to all others, for the strengthening and confirming of their Faith. Be Be you content, &c. For he hath said, I will never leave thee, &c. Heb. 13.5. And so the encouragement which David takes to himself; The Lord is on my side, &c. the same Apostle extends to all Christians; So that we may boldly say, The Lord is my helper, I will not fear what man can do unto me, Heb. 13.6. And that's the first Explication of this word; Thee, as it is a word of Qualification.

The Second is, as it is a word of Restriction; for so it is likewise. It has a general notion in it, as Peter was a Believer. But it has a restrictive notion in it, from other considerations. And so we may look upon it. First, For thee, i. e. for thee particularly: I have prayed for thee: So Christ, though he prays for all Believers at large, and considered in general; yet it is not only a general Prayer which he makes for them, but with respect had to every ones person, and to every ones condition. He prays not only for a Believer, but for Peter; that is, for this Believer. This is one thing which is intimated to us in this expression; I have prayed for thee. And it is agreeable to other expressions in Scripture: as Isa. 43.1. Fear not, O Jacob, &c. I have called thee by name, thou art mine. In Joh. 1.48. Christ takes notice of Nathanael by name, and tells him how he saw him when he was under the Fig-tree. And Mary Magdalene, he calls her by name; Joh. 20.16. Jesus saith unto her, Mary, &c. Christ has a special and particular care of every particular Christian, and does commend his condition to God. He takes notice of our particular persons, and he takes notice of our particular conditions, and of the particularities of those conditions. There's not an hair we have, but he numbers it; there's not a bone we have, but he keeps it; there's not a tear we shed, but he bottles it; there's not a groan we make, but he hears it; there's not a place or state in which we are, but he regards it, and takes notice of it.

There are two considerations which do lay ground to this Dispensation; The one is, the largeness, and infiniteness of Christ's knowledge. Christ, he knows the state and condition of every particular Christian; and therefore accordingly does he more readily exhibit it, and represent it to God.

This is a Point which makes much for the comfort still of the poor servants of Christ. There are many of them which cannot persuade themselves that Christ has any regard to them, at least, for their particular. What, thinks a poor soul, has Christ any thought of me? yea, even of thee: though never so mean, and despicable; yet, if a Believer, he has a regard unto thee; and to thee in particular: Simon, Simon; behold, I have prayed for thee. He knows the persons of his servants, he knows their conditions; and he does tender them, and signify them to his Father, to be regarded by him. Look as it was with the woman which had the Bloody Issue in the Gospel; Christ singled her out in the crowd, and took notice of her more especially: Even so he does also, in the like proportion, with any other of his servants. This is a very great privilege, and advantage; when a Christian shall think with himself, in whatever state and condition he may be, now I have Christ taking notice of me, and, in particular, praying for me, and commending my condition to God.

And it is comfortable, as in other respects, so, amongst the rest, in men's forgetfulness. There are many Bills and Petitions sometimes which are put up to the Ministers to be remembered, which yet cannot always be thought of in all particulars: amongst many, we do, afore we are aware, of necessity leave out some. Oh! but Christ still, he leaves out none; he prays for thee, and he prays for thee, and he prays for thee: everyone's case is remembered by Christ, with all the several circumstances, and apurtenances of it. That's one part of the Restriction: I have prayed for thee; i. e. for thee particularly.

Secondly; For thee, i. e. for thee especially. As Christ, in the making of his Prayer, has regard to everyone's person; so, withal, has he regard to their condition: and the more that their condition requires it, their person has it. So it was here now in the Text: Our Savior here expresses it about Peter, rather than any other of his Disciples; not (as the Papists would have it) for the dignity of his person, but rather for the necessity of his condition. He foresaw that Peter was now in greater danger, as one that would shortly deny him, and therefore he takes the greater care for him; so he does also for others. He has a respect to all his servants; but as any one's condition is more grievous, so is the respect of Christ more unto him. As the Mother that loves all her Children, but tends that most which is most sick and diseased. And as a Physician, which minds all his Patients, but him especially which is in greatest extremity, and in greatest danger. Even so does Christ here with Peter; For thee, who art likely to deny me, and to forswear me, and, for the time, in a manner to renounce me: I have prayed for thee more especially; because thou, of all others, doest seem most to stand in need of my Prayers.

Thirdly; In a sense also for thee exclusively: It has that restriction with it; but not, as excluding other Christians, but only other men. Christ prays for all Believers, but he prays only for Believers; for Believers, and for them alone: for thee, and only for such as thou art. This is expressed by our Savior himself; Joh. 17.9. I pray for them; that is, Believers; I pray not for the world, but for them which thou hast given me; for they are mine. Christ's Prayer, it is denied to the world, and appropriated only to his true Disciples, such as Peter here was: And so I prayed for thee exclusively. Thus is thee a word of restriction: and this we gather from the person prayed for.

Now, observe here further; for this Praying itself, how it is expressed; namely, in the time past; it is not, I will pray for thee, but I have prayed: Not, I will do it hereafter: no, but I have done it already. We see here the readiness and forwardness of Christ for us: He is full as nimble, and as speedy as Satan. Satan, he had desired already: And Christ, he had prayed already; He is as forward to help us, as the other to conspire against us.

This is still the comfort of Believers, that they have such an Advocate as this is; one that sits at the right-hand of God, and so is privy to all the accusations which are brought against them, and attempts which are made upon them; it is very sweet, and comfortable. There's no danger which is incident to a Believer, but Christ he is acquainted with it: and there's no danger which he observes to be near him, but he takes care, and diverts it from him. We see here how Christ's afore-hand with us; He prayed for Peter, before Peter prayed for himself, or very well knew that he had any need of being prayed for at all.

We see here also Christ's sweet love to us: Peter knew not that Christ had prayed for him, till he now told him. This shows us those concealed bowels which Christ bears unto us; he thinks of us, when we think not of him; and prays for us, when we think our condition to be so good, and safe, as that we hardly stand in need of it, as Peter here did.

Let us therefore comfort ourselves, and one another, with these words, as the Apostle speaks; for indeed they are very comfortable: That we have Christ praying fo • us. It is a comfort sometimes to Christians, to think that they have such and such friends praying for them, it may be when themselves are at some distance and remoteness from them, yet that they have the benefit and advantage of the prayers of such a relation, a Father, or Husband, or Brother, or any other acquaintance. Gracious and holy persons, they take a great deal of contentment in the mutual remembrances of one another at the Throne of Grace. Oh! but when they shall consider that they have the remembrance of Christ himself, this must needs be especially pleasing and delightful unto them, and satisfy them in any condition.

Yea, it is comfortable in all our own weaknesses and inabilities which are upon us. It falls out to be sometimes the case and condition of the servants of God, that they are hardly able to pray for themselves; such a straitness and difficulty in them, and indisposition upon them. But now, when they can have Christ to do it for them, this supplies it, and makes it up to them with a great deal of advantage. There's a double supply to the servants of God in such cases. The one is the intercession of the Spirit; and the other is the intercession of Christ. And both very considerable of them.

First; For the Spirit's intercession, that we have mention made of, in Rom. 8.26, 27. Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought; but the Spirit if self maketh intercession for us, with groanings that cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints according to the will of God.

Secondly; For Christ's Intercession; that we have here now in this Text: Behold, I have prayed for thee.

This is matter as of great encouragement; so likewise of great engagement. How should this knit us to Christ, and oblige us so much the more unto him? What a sad and fearful thing is it for us to be sinning against him, whiles he is praying for us? for us to be tempting him, whiles he is praying for us, to be kept and delivered from temptation? as sometimes it happens to be.

I have prayed for thee, &c. Christ tells Peter of it, which he knew not before. And there's very good use now and then of such a carriage as this is; not only of praying for our friends in the thing itself; but likewise in some circumstances of signifying as much unto them. Though it is better they should know it in the event, and by the efficacy of it to themselves; yet there may be some cases and causes sometimes for the discovery of as much unto them. As St. Paul frequently in his Epistles, making request for you; and remembering you in my Prayers, &c.

Partly, for the increase of love and affection between Christian and Christian, which hereby is very much preserved.

Partly also for the stirring up of our Brethren to the performance of the like office of love for ourselves, as we have occasion for it.

And partly again, to secure one another, as to the state and condition in which we are; who having a stock of prayers going for us, and being accordingly informed of it, may from hence be more comforted in ourselves. And thus did our Savior here to Peter, in this intimation; I have prayed for thee.

Before we let go this Passage, there is somewhat here further to be observed from this Adversative Particle; But.

But I have prayed for thee: which stands in opposition to that which was said before concerning Satan's desires; Satan has desired to have you; but I have prayed for thee: which he adds by way of consolation, and to prevent discouragement in Peter, and in the rest of his Disciples. It was a grievous thing for them to hear of Satan's attempts; that he laid wait to catch, and entrap them, and desired to ensnare them: yea, but here's now that which qualifies it; that Christ also does pray for them: and the Prayers of Christ are more prevalent than the desires of Satan. He shall be able to do more for them, than the other shall be able to do against them. And God will sooner hear his Son begging and entreating for them, than he will hear Satan's clamouring and crying against them. A Christian's privileges are above his disadvantages.

And we may here further observe, and take notice of the wisdom of Christ, in the expression of himself here to Peter; where he endeavors to keep him in an even temper betwixt fear and hope; that he might the better provoke him to watchfulness, and heedfulness, and care of his ways: he therefore tells him, that Satan had desired him; and yet withal, that he keep him from discouragement, and despondency, and dejection of spirit; he tells him also, that himself had prayed for him; But I have, &c.

In this Adversative But; there's a threefold Antithesis, or Opposition, which may be here observed, and taken notice of by us. First, an Opposition of the Persons; Christ against Satan. Secondly, an Opposition of the Actions; Praying against desiring. Thirdly, an Opposition of the Success; Establishment against Circumvention.

First; An Opposition of the Persons; Christ against Satan. It is the Devil that assaults, but it is the Savior that labors to divert it. And there's a great matter in this: A Potent Assistant is a great encouragement against a Potent Assailant. Now, thus is Christ, in comparison of Satan: He has the greater prevalency with him, especially in approaches to God, and the requests which he makes to him for his people. This I, it has a very great force and emphasis with it, whereby to comfort Peter in his condition.

This should (by the way) teach us to labor to get an interest in Christ, and to improve it, and to make use of it to our best advantage. For, whatever Christ be in himself, if we have not a part in him, we shall have little comfort or benefit by him. If-so-be that we have a part, we may rest and confide in him; and in an holy confidence rejoice and triumph over all the adversaries and enemies of our Salvation. Because they which are with us, are more than are with them; as Elisha of the Heavenly Host.

For this purpose, we must take this I in its full latitude and extent, and then bring it home to our souls. Christ has all the advantages that may be for our comfort in this particular: Of favor and acceptance; I, that am the beloved of the Father. Of proximity and nearness; I, that am in the bosom of the Father. Of authority and dominion; I, that from the Father have all power both in Heaven and Earth committed unto me; it is I that have prayed for thee. These things are not mere notions, but have great realities in them, and accordingly are to be improved by us, as we have occasion for the improvement of them.

And in nothing more than in temptation: we should go forth against our Spiritual Goliath in this name, and in this strength; as David sometime against that Philistine: 1 Sam. 17.45. Thou comest to me with a Sword, and with a Spear; but I come to thee in the name of the Lord of Hosts, the God of the Armies of Israel, &c. That's the first Antithesis; the opposition of the persons; Christ against Satan. It is I.

The Second is, the opposition of Actions, or Performances: Praying against desiring. Satan has but desired: yea, but Christ has prayed. These two are much different from one another: It is one thing to ask, or crave anything from God; and it is another thing to pray to him for it. There's not the worst that are, but they may ask: even Satan himself; and so also even the Instruments of Satan. Wicked and ungodly men, they may be much in their desires to God, and oftentimes are, especially in such conditions as they may fall into. They may be very frequent in such performances: Hos. 5.15. In their affliction they will seek me early. And Psal. 78.34. When he slew them, they sought him; they returned, and inquired early after God. There are many loose and wild desires even in evil and ungodly persons; but these are howlings, they are not prayers. This is the property of Christ alone, and of those which are Members of him: it is these that pray, and none but these: I have prayed for thee. Prayer, it is the voice of the Spirit; and in the true and proper notion of it, a communication of the Soul with God; which wicked men cannot have, nor Satan especially, on whom they hold. It is a performance above their reach: For what fellowship hath righteousness with unrighteousness? or what communion hath light with darkness? or what concord hath Christ with Belial? &c. However, in a general and common sense; such persons are said sometimes to pray. Lord, in trouble they have visited thee; they have poured out a Prayer when thy chastening hath been upon them, Isa. 26.16. Yet in the strict notion of it, they cannot do it. And therefore sometimes also described by such people as call not upon God's name: They may desire, but they cannot pray; which Christ does here, in opposition to Satan.

And this practice of Christ's, it is here signified with some efficacy in it, to the comfort both of Peter, and all other Christians besides, and accordingly to be taken notice of by us. Christ's Prayers are prevailing above Satan's desires; and shall at last get the better of them.

We may here further observe (by the way) how Christ advances his own Ordinance, and thereby even teaches us likewise to advance it ourselves. He could (if he had pleased) have restrained Satan by his Almighty power, and overcome him by his mere commands: For with authority and power he commanded the unclean Spirits, and they obeyed him, Mark 1.27. But he chooses rather here to do it by Prayer, that he might hereby sanctify this performance to us, and show us the efficacy of it, as to the vanquishing of temptations themselves. There are some Devils which are not ejected, but by fasting and prayer, Matth. 17.21. And there's very good use of it in such cases as these are, in which Peter at this present now was. It is that which will countervail all the contrary attempts which are upon us. And that's the Second Antithesis. The opposition of actions, or performances: Christ's Prayer set against Satan's desire, and begging of Peter, &c.

Therefore we should make use of it; take heed of restraining Prayer before God: and despise not the prayers of the meanest Christians to this purpose. God does sometimes, for this very purpose, exercise some Christians with temptations, that they may stand in need of their Brethren's prayers for them.

The Third is, the opposition of Success; Establishment against Circumvention. Satan has desired to have you: But I have so ordered the matter, that thy Faith shall not fail notwithstanding: His attempts upon thee shall be in vain. There's this also signified in this But. The frustration and disappointment of Satan, as a consequent and effect of Christ's Prayer. This we shall speak of more particularly and distinctly by and by in the Second Branch of the Text, when we come to that. We may here now, in the mean time, take notice of it in its General Intimation, as that which is of use to us. It is very comfortable to the servants of God, to consider that their enemy is interrupted, and intercepted in his designs upon them. That as he is subject to disappointment, because his power is limited and restrained; as I have shewn heretofore out of the former verse; so that he shall indeed be actually disappointed; which is signified here in this: And so he shall: Christ has taken care for it, and accordingly will bring it to pass. This Spiritual Sennacherib, God will put his hook into his nose, and his bridle upon his lips, and turn him back by the way, whereby he came.

The Scripture is very pregnant in many gracious promises to this purpose. Thus, Rom. 16.20. The God of Peace shall tread down Satan under your feet shortly. Rev. 2.10. Fear none of those things which thou shalt suffer: Behold, the Devil shall, &c. Matth. 16.18. The Gates of Hell shall not prevail against the Church: yea, the first promise of all. Gen. 3.15. The seed of the Woman shall break the Serpent's head.

This, as it is matter of great encouragement to us in general; so, in particular, is it an encouragement to us in all our spiritual combats and conflicts, that we may not faint, or be dejected in our minds, and so give up ourselves as lost: Forasmuch as at the last we shall overcome, and go by the best. And so St. Peter himself at some time, and in some place, improves it, in the counsel which he gives to Believers upon this occasion: 1 Pet. 5.8, 9. Your adversary, the Devil, goes about like a roaring Lion, seeking whom he may devour: whom resist steadfast in the Faith, knowing that, &c. And so likewise the Apostle James, Jam. 4.7. Resist the Devil, and he will flee from you. Thus have we this Adversative Particle in all its several Antitheses or Oppositions here considerable of us. The opposition of the place. The opposition of the Actions. The opposition of the Success.

Which latter now leads me from the First General Part, to the Second here in the Text; to wit, The matter of Christ's Prayer, or the thing itself requested by him, in these words; That thy Faith fail not. This Passage may be considered of us two manner of ways: First, in the Negative, what it is not. And Secondly, in the Affirmative, what it is.

For the Negative; First, to consider that what it is not. Where we may observe, that it is not that Peter might have no temptation befall him; that, one would have thought, had been more suitable. When he had said before, Satan hath desired to have you; we might have expected he should have said next; But I have prayed that he shall have nothing to do with you. But we do not find him to say so: no, but rather, that thy Faith may not Fail. From whence we may observe thus much; that God does not always keep his children from temptations, but rather gives them Grace against them, that they may not be foiled by them. Thus he did here with Peter; he suffered Satan to tempt him, but withal, he kept up his Faith. Thus we shall find him to do with other of his Servants in Scripture. Thus he did with his Servant Job; he suffered Satan in some measure to set upon him, when he desired to have him; but yet withal, he gave him Grace to overcome him: and Job came off at last as a Conqueror. As the Lord himself bears witness of him, in Job 2.3. He still holdeth fast his integrity, although thou movest me against him, to destroy him without a cause. Thus he did also with his Servant Paul. There was the messenger of Satan sent to buffet him; and he besought the Lord that it might depart from him. But what was the answer which was made unto him? My Grace is sufficient for thee, &c. I will not with-hold the temptation now, but I will give thee the Grace, which, in effect, shall be all one, or better for thee. In Heb. 12.47. We find it to be there recorded, as a part of the condition of those Believers, and Worthies of old; that they were tempted: And so it is likewise the condition of many others still.

This it pleases God to suffer and permit upon divers considerations. First, for their greater abasement, and humiliation. The Servants of God are apt sometimes, where Grace is not more watchful in them, to be advanced, and lifted up in themselves: now therefore does the Lord now and then let Satan loose upon them, to humble them, and to bring them into Order. This we shall find to be expressly signified concerning Paul himself, and that by himself, which makes it so much the more remarkable; in 2 Cor. 12.7. And lest I should be exalted above measure, through the abundance of the revelations, there was given unto me a thorn in the flesh, &c. lest I should be exalted above measure. He repeats it twice, both in the beginning of the verse, and in the end of it, that we might the more take notice of it. Paul, he was a man which had been taken up into the third Heaven, and there had heard unspeakable words, which it was not lawful for a man to utter; as was signified in the fourth verse of that Chapter. Now, as he had been lifted up in his person; so he was apt also, through the remainders of corrupt nature still abiding in him, to be lifted up likewise in his spirit. Therefore, for the prevention of this, was there given unto him this thorn in the flesh, this messenger of Satan, &c. which was as troublesome and grievous to him, as a thorn in the flesh. And it is worth our observation; that it is said to be given unto him. It is not only, it was sent unto him, or it was laid upon him, or inflicted upon him, or the like: no, but it was given unto him; which has the force of a gracious dispensation included in it. A Gift being in the true nature of it, a matter of favor, both proceeding from love and affection in the person that gives it, and tending to some good and advantage of the person whom it is given unto. Thus are temptations, as it pleases God to order them, to those which are his; for which reason, he suffers them to be upon them: And as for other good purposes besides; so, amongst the rest, for this which we now speak of; either to prevent, or to subdue pride in them, and to root it out of them. This was the case here with Peter in the Text: Peter, he had too good a conceit and opinion of himself, and of his own stedfastness; yea, above all other men besides; as himself expresses it: now therefore would Christ have him to be tempted; that so, by this means, he might be abased.

Secondly; As to breed humility, so also to breed compassion, and tenderness of spirit to others. Christians, as they are apt sometimes to be too well opinionated of themselves; so also, to be now and then too harsh and rigorous towards their Brethren. And these distempers, they do commonly go together: There are none which are more uncharitable towards others, than those which are most indulgent to themselves. Now, temptation cures them of this; it makes them full of bowels and pity towards others in the like condition. As it is noted of the High Priest, that he was to be one who could have compassion on the ignorant, or who could reasonably bear with them: for that he himself also is compassed with infirmity. He that is sensible of his own infirmities, will be the more compassionate and bearing towards others. This is that which is taken notice of in Christ; though he had no infirmity of sin in him at all, yet, as to temptation to sin, he was not freed from it: And that for this very reason, as the Apostle expresses it; thereby to make him so much the more compassionate to others in that condition. Heb. 2.17, 18. Wherefore, in all things, it behooved him to be made like unto his Brethren, that he might be a merciful and faithful High Priest in things pertaining to God; to make reconciliation for the sins of the people: For in that himself hath suffered, being tempted; he is able to succor them that are tempted.

Thirdly; God suffers his servants to be tempted, for the honor of his own Grace in supporting them, and keeping them up; and for the confusion likewise of the enemy in his attempts upon them. Satan here desired to have Peter, and the rest of the Disciples, and he promised himself very great matters in the having of them; thought he should surely conquer them, and have them for his own: now would Christ therefore suffer him to assault them, that he might come off with the greater reproach: that when he had done all he could against them, he might see at last how little he could prevail upon them. Thus ye see it was in the case of Job; the Lord triumphs, as it were, over Satan, in that attempt, Hast thou considered my servant Job, that there is none like him upon the earth; a perfect and an upright man? &c. As if he had said; thou hast endeavored (Satan) to do all that thou couldest to undo him; but yet for all that, it will not do: he has still the better of thee, and for all that, holds his integrity. This reason which we now mention for this dealing, is expressed in the case of Paul; why the Lord did not take away his temptation, but rather gave him Grace sufficient against it. For my strength is made perfect in weakness. And the Apostle himself also so improves it, in the words that follow; Most gladly therefore will I rather glory in mine infirmities, that the power of Christ may rest upon me, 2 Cor. 12.9.

Thus we see, that there is cause why Christ should suffer his servants to be tempted, as he did Peter. &c.

The Use which we are to make of it, is therefore to arm ourselves against temptation as much as we can. We should not promise ourselves absolute freedom and immunity from it, but be prepared for it. We should (as our Savior elsewhere advises) pray against it, that we enter not into it; but yet withal, be provided against it: and to this purpose get a stock of Grace, that may then stand us instead. Let us not then have our Armor to get, when our Enemy is coming upon us; but be furnished afore-hand: and remember that we trust not to any Grace which we have already received, but be still laboring and striving for more. We had need of more Grace for the saving of that Grace we have already: and especially the Grace of watchfulness, and circumspection, and of an holy fear. But so much of this Passage, in the Negative; what our Savior here does not pray for: It is not for the preventing of Temptation; which he did suffer and permit to befall the Apostle Peter.

The Second is the Positive part of it, in the words of the Text; That thy Faith may not fail. Which words may be again considered of us two manner of ways. First, Simply and absolutely, as they lie in themselves: and so they do signify to us the safety of Peter 's condition. Secondly, Respectively, and dependantly, in their connection with the words going before: and so they do signify to us the cause of Peter 's safety.

First; To take them Absolutely, as they lie in themselves; and so they do signify to us the safety of Peter 's condition: and, together with him, of all other Believers. Their Faith, it shall not fail. Those who are true Believers, they shall never wholly depart from the Faith; but shall abide, and continue steadfast to the end.

For the better opening of this present Point unto us; we must know that there is a double Faith, and so consequently, a double sort of Believers. There is the Doctrine of Faith; and there's the Grace of Faith. There's Faith, as it lies in the understanding, and is a belief of the Truths of the Gospel. And there is Faith, as it is rooted in the heart, and is a receiving and embracing of Christ. Now, it is not the former, but the latter, which is here chiefly intended.

The Papists, that they may from hence prove that their Church cannot err, (which they will never evince from this Text;) they carry this Faith altogether to a Faith of Doctrine, and so would infer, That Peter, as the Head of the Church, should be infallible. But, besides the silliness of the inference, they are much mistaken in the ground, and supposition. For the Faith, which our Savior here speaks of; it is a Faith of Principles: a saving, justifying, renewing, and regenerating Faith, whereby we are united to Christ, as Members of his Mystical Body. This is that which our Savior here prayed for Peter; that it should not fail in him.

Indeed, it has a truth likewise of the other, so far forth as it is included; those which are born again, as they are acquainted with all necessary Truths, which God's Spirit does lead them into; so they are likewise, by the same gracious Spirit, preserved in it. But that which is mainly here intended, is that Faith which lays hold upon Christ; which (though not excluding the former) is more especially the Faith of God's Elect, Tit. 1.9. And so Faith may here be taken by a Synecdoche; for the whole work of the new creature in us. This, it is such as shall not fail, and so is intimated to us in this Scripture; and so in other places besides. As, Psal. 125.1. They that trust in the Lord, shall be as Mount Zion, which cannot be moved, but abideth forever. And Isa. 6.13. He shall be like and Oak, whose substance is in him, whiles his leaves fall; and the holy seed shall be the substance thereof, &c.

This, it may be made good unto us from sundry considerations. First, The nature of Grace itself, which is an abiding Principle. Faith is not a thing taken up, as a man would take up some new fashion, or custom; but it is a thing rooted and incorporated in us, and goes through the substance of us; it spreads itself through the whole man, and is, as it were, a new creature in us. Therefore it is said of a regenerate person, that he cannot commit sin; namely, the sin of Apostasy, and that sin which is unto death; because the seed of God remaineth in him, 1 Joh. 3.9.

Secondly; The Covenant of Grace, which is an everlasting Covenant; Jer. 32.40. I will make an everlasting Covenant with them, that I will never turn from them to do them good: but I will put my fear into their hearts, that they shall not depart from me. Therefore Faith shall not fail, because God himself does not fail, who hath put this Faith into the hearts of his servants.

Thirdly; The Spirit of Grace, which is not only a Worker, but an Establisher, and a Sealer of this Faith in us, and to us: He who hath anointed us, and hath established us, is God; who hath also sealed us, and hath given us the earnest of the Spirit in our hearts, 2 Cor. 1.20. Thus we see how it comes to pass, that the Faith of a Believer is unmovable.

But now further; as this is true of his Faith at large, and considered in general; so is it true likewise of his Faith more especially, in reference to temptations: in which sense, we are now more particularly to understand these present words; I have prayed for thee, that thy Faith fail not; that is, that thy Faith fail not at such time as thou shalt fall into temptation; and when Satan, according to his desire, shall set upon thee. This is indeed the particular scope and drift of the Text. And so again, there are two things to be observed by us in it: First, there's somewhat implied: and Secondly, there's somewhat expressed. That which is implied, is this; That a steadfast Faith is a singular help in temptation. That which is expressed, is this; That the servants of God, they shall have their Faith much upheld in such conditions.

First; We have this implied; That a steadfast Faith is a singular help in temptation. This we draw from the occasion of these words, which are here added by our Savior: Our Savior had, in the verse before, told Peter that Satan had desired to have him, and the rest of them, to sift them: now, in this verse, he tells him thus much; That he had prayed that his Faith should not fail; and he tells it him by way of encouragement. Now, where does the encouragement lie? namely, here; That his Faith not failing, he should be therefore armed against Satan's assaults, and attempts upon him. So that this, I say, is the scope of the Text; to signify to us the efficacy of Faith in such conditions as these are: He, whose Faith does not fail him, he is sufficiently provided for temptation. Faith, it is a fortifying Grace, which does keep the Soul in very good safety. And so the Scripture still sets it, as amongst the rest, in that eminent place, Eph. 6.16. Above all, taking the shield of Faith, whereby ye shall be able to quench all the fiery darts of the Devil. And so again, in 2 Cor. 16.13. Watch ye, stand ye fast in the Faith, quit ye like men, be strong. Where it is supposed, that if Faith be but sure and steadfast in us, everything else will with us.

Now, the efficacy of Faith in temptation is discernible in these particulars: First, as it pitches us upon the strength and power of God: That which keeps up a soul in temptation, it is an Almighty Power; it is a Power which is above all the Powers of Darkness itself. Now, such is the Power of God alone; and therefore the Apostle, when he would arm us against Principalities and Powers, &c. he bids us to be strong in the Lord, and in the power of his might, Eph. 6.10. Be strong, &c. for we wrestle, &c. Now this Power, it is improved by no Grace so much as by Faith. We are kept by the power of God through Faith unto Salvation, ready to be revealed in the last times. Kept by the power of God, as the main cause and original of our preservation: and withal, kept through Faith, as apprehending, and laying hold on this power, and applying it to itself.

Secondly; Faith helps in temptation, as it lays hold upon the promises of God. It has pleased the Lord to make many gracious promises to his servants in temptations, for the sustaining of them in them; as, 1 Cor. 10.13. There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above that which ye are able: but will, with the temptation, find a way to escape, that ye may be able to bear it. And many such like gracious intimations as these are. Now Faith, it applies these promises, and makes use of them in time of need: and so, by this means, does much help, and support, and keep us up in temptation.

Thirdly; As it lays hold upon Christ, and pitches us, and fastens us upon him; we are so far safe and sure in temptation, as Christ has any hold of us, and we of him. Look as it was with Peter, when he sometimes walked upon the Sea; what was that which then upheld him, and kept him from sinking? why, it was the hold which he had upon Christ. Even so was it with this same Peter likewise, when he was set upon, and assaulted by Satan, and when the waves of temptation came upon him; his security was Christ's sustaining of him. Now, Faith is that which makes us to do this; even to cling and cleave to Christ, and keep close to him.

This accordingly teaches us, how much therefore it concerns us to take care that this be vigorous in us: and, as Christ here himself prayed for us; so also to pray for ourselves, that this may not fail in us. That Prayer of the Disciples for themselves, Lord, increase our Faith; it is that which is necessary for every Christian; and that especially, in order to temptation, that we be not vanquished and overcome by that.

And further; Here is that which may satisfy us in the Providence of God himself towards us: we may think it a strange dealing with us, that he suffers temptations sometimes to befall us: yea, but here is that which makes amends, that he hath provided also such a Grace as is sufficient for the encountering of them. He has given an Antidote for this poison, and a Buckler against this assault: where there's Faith, there is an help against temptation: That's that which is here implied.

Secondly; For that which is expressed: It is this; That Peter 's Faith shall not fail at such a time as that is: It shall not fail; that is, it shall not fail in temptation, at such a time as Satan shall assault him, and set upon him; as afterwards he did. Where, by failing, we are not to understand some temporary shaking, or obscuration, (for that we know his Faith had,) but an absolute and total deficiency. Peter, when he was at the very worst, even at that time when he denied his Master; yet his Faith did not thus fail in him. There was Faith and Grace at the bottom, even in that miscarriage.

This appears from hence, in that he recovered, and got up again: He was sensible of his defect, and repented, and mourned for it; he went out, and wept bitterly; as the Scripture says of him. As soon as ever that Christ looked upon him, his heart smote him; this would not have been so, if his Faith had absolutely failed in him: no, it did not do so; but as it is noted of Eutychus, that fell from the third story, and was taken up for dead; yet notwithstanding, his life was in him, Acts 20.9, 10. Even so was it also here with Peter, who fell from the third story, in a spiritual sense, by his threefold denial: his spiritual life was still abiding in him, though he seemed to be as dead.

This may serve to comfort and establish the hearts of God's servants in such cases: There are many of the servants of God, who are apt sometimes to question their standing and continuance in Grace, especially in times of great affliction and temptation, which they shall never be able to hold out, but shall quite fall away. And Satan himself sometimes does endeavor to press this upon them. Well, but they may here be well satisfied, from this present passage and promise before us; where it is signified of Peter, and so consequently of all other Believers; that when Satan shall desire to have them, and to sift them, their Faith shall not fail.

This Point is not to be improved by us, to security and presumption of spirit, but to watchfulness, and use of the means. Because we hear that our Faith shall not fail, therefore to endeavor that it may not fail. As indeed, where-ever God intends the one, he works the other. God never preserves any Christian from having his Faith to fail in him; but he does withal, stir up in him endeavors for the strengthening and confirming of his Faith as much as he can; and so as from whence he may assure himself, that God will indeed bestow it upon him. And so much may suffice to have been spoken of these words, considered absolutely in themselves, and as signifying to us the safety of Peter 's condition; which was such, that his Faith should not fail.

The Second is, to consider them respectively, and in their dependence upon the words before: and so, as signifying to us the cause of Peter 's safety: Because Christ himself prayeth for them. I (says he) have prayed for thee, that thy Faith may not fail. And so there is this in it; that the stability of a Christian does much depend upon Christ's Intercession; therefore it is that a Believer's Faith shall not fail, because Christ interposeth for him. This is expressly signified to us in that Prayer of Christ, at large, in Joh. 17.11. Holy Father, keep through thine own name those whom thou hast given me, that they may be one as we are one.

When the stability of a Christian is said to depend upon the Prayers of Christ, this is exclusive of any virtue or merit of their own. The perseverance of a Believer is not so much from anything within him, as rather from somewhat without him; not from his own personal excellency, but from the Grace and goodness of God himself: From God's Covenant, and from God's promise, and from God's purpose; and, amongst the rest (as here) from Christ's Prayer.

The consideration of this Doctrine is very much still for the comfort of Believers, as to this particular: They may from hence, in the use of good means, be very confident, and persuaded of their perseverance, because they have Christ praying for them. And there are two things in this that make for them. The one is, (as I said) First, The acceptance which Christ is sure to have with his Father. To have one to petition in our behalf, who himself were in no great favor, that were no great booty to us. But now here is our advantage in this matter; when we have Christ himself praying for us; that we have one praying for us, who is sure to be accepted. In Joh. 12.41, 42. Father, I thank thee that thou hast heard me; and I knew that thou hearest me always. In Matth. 3.17. This is my Beloved Son, in whom I am well-pleased. And▪ Eph. 1.6. He is said to have made us accepted in the Beloved. As long as Christ is beloved, and as long as we are accepted in Christ; so long, we may assure ourselves, that Christ's Prayers shall be available for us; and, in particular, efficacious to establish us.

Secondly; As there is Christ's acceptance, so the constancy of his interceding for us. If Christ should only pray for us sometimes, we might seem to be no longer upon sure terms, than such time as he prayed for us; But now he ever liveth to make intercession for us. And he is daily at God's right-hand pleading for us; so that no sooner are we ready to stumble, but he is as ready at hand to help us up. Because he does not fail in praying, we do not fail neither in standing.

The Use of all comes to this; That therefore, First, we acknowledge the great love of Christ to us, and the great benefit which we receive by him. We see how much we are beholding to Christ, that so we may still labor to be acquainted with him, and to be incorporated into him, and to depend upon him. Beloved, we have need of Christ, not only in reference to eternal salvation, and to bring us to Heaven at last; but also, in reference to our present sustentation, and support in this present life here below: not only for the justification of our persons, and delivering us from the wrath to come; but also for the sanctification of our nature, and the continual influence of Grace upon our hearts, whiles we live here in the world. Christ is, and should be, all in all unto us, as being both the Author and Finisher of our Faith.

What a blessed thing is it to be under Christ's Regiment? to be within the door, &c. For where Faith once is, it shall be perfected.

Again; We learn from hence to walk worthy of this love of Christ to us: Christ prays for us, that we may be kept from temptations, and the prevalencies of them. Let us take heed of sinning against Christ; and, in particular, against these Prayers of his, which he makes for us; by putting ourselves upon ways of temptation, and voluntarily exposing ourselves to the mischief and advantages of our enemy; for hereby we shall provoke him to withdraw his intercession from us, and to give us up to his malice and will, as he desires to have us.

So much of these words, considered respectively, and in connection with those that went before; and so exhibiting to us the cause of a Christian's stability.

For a close of all; Let us here, in the general, take notice what it is, that the care of Christ does especially extend to about his people, as expressed in his praying for them: and that is, their spiritual good, and the welfare of their inward man. Christ has the chiefest regard to that; that their Faith may not fail. As for other matters; to wit, the things of this present life, Though the servants of God are even here also under a special Providence, and Godliness has the promise of it to them, as the Apostle speaks; yet this is not the main business which he takes care of concerning them; as not the main business which concerns them: no, but these spiritual improvements, and the establishment of Grace in them here. The Lord can dispence sometimes with our outward man, and oftentimes does. Our bodies may fail, and will fail, and molder away: our Estates are transient and liable to much uncertainty: our Riches are corruptible, our Garments ready to be moth-eaten, our Gold and Silver to be cankered, and the rust to eat into them: nay, our Wits, and Parts, and Understandings, and intellectual Abilities, they are such as we can have no assurance to be preserved or continued to us. Oh! but here's now the comfort of all, that if we be such as belong to Christ, he will be sure to take care of our Faith, that that shall not fail us. My flesh, and my heart faileth; but God is the strength of my heart, and my portion forever, Psal. 73.26.

Let us learn ourselves to take care of that most, which Christ himself most takes care of for us: and that is, of our immortal souls, and of the good of them. That though our outward man perish, yet our inward man may be daily renewed: And that, though we may be subject to conflicts and assaults whiles we are here in the world, yet our Grace may hold out in us: That we may be able to withstand in the evil day; and having done all, to stand; as St. Paul has it, Eph. 6.13.

And so now we have done with the Second main Head, which we propounded; viz. A Christian's Safety; out of these words, But I have prayed for thee, that thy Faith fail not. The Third, and last, is, a Christian's Duty, as consequent, and pertinent hereunto: That we have in the close of this verse; in these words, And when thou art converted, strengthen thy Brethren.

SERMON XI.

IN the Text itself, we may, for orders sake, observe two General Parts. First, the Qualification. And Secondly, the Improvement. The Qualification, that we have in these words; When, &c. The Improvement, in these, Strengthen, &c.

We begin with the First; viz. The Qualification; When thou art converted. Which words, according to a different reading of Interpreters, have a different notion with them: For they may be taken two manner of ways; either by way of Supposition, or by way of Imposition. According to the former sense; so, they serve to signify what would be; and have in them the intimation of a Priviledg. According to the latter sense; so, they serve to signify what ought to be; and have in them the intimation of a Duty. Either of these are considerable of us.

But we'll speak first of the former, as most agreeable to our own English Translation; When thou art converted: Which seems to take them by way of Supposition, and as the intimation of a Priviledg. Our Blessed Savior hints here to Peter; that however God might please in his Providence so far to gratify Satan in his desires, as to suffer him to tempt both himself, and the rest of his Brethren; and, for a time, to have the better of them, and of himself more especially: yet he had prayed for his support and preservation. And this should be the effect of it, that in time he should be restored, and converted: When thou art converted; as, at last, I know thou wilt be, after thy dangerous miscarriage; then thus and thus. The Point which we observe from hence, comes to this; That how-ever the servants of God may for a while be overcome with temptation, yet they do at length, through the goodness of God, recover, and get up again. Peter▪ though for a time he denied Christ, yet afterwards he returned again unto him. Thus we shall find it with many others besides. This was the case of David: ye know how far he was tempted, and how far also he fell under temptation; yet at last he recovered himself: Psal. 73.2. As for me, my feet were almost gone; my steps had well nigh slipped: for I was envious at the foolish, &c. when I thought to know this, it was too hard for me; until I went into the sanctuary of God: then understood I their end. And so again, in another place; Psal. 77.9, 10. Whether David or Asaph: Hath God forgotten to be gracious, &c. There was his temptation and distemper: Then I said, This is mine infirmity; but I will, &c. There's his recovery, and restoring again. And in his great temptation of all, which was in the matter of Uriah, wherein he lay almost a whole year; yet even there also did he at last come to himself, and wrote a Psalm on purpose about it.

If we would know how this comes about, there is this account which may be given of it: First, the special love and tenderness of God himself to them. We see how it is in bodily sicknesses, and the distempers or woundings of the outward man; that good tendance, it is a very good help to recovery. Those which are ill, and out of frame; yet if they have good and careful looking to, they do notwithstanding do well of it. Why, this is now the case with the Saints and Servants of God in the midst of their spiritual infirmities, and the distempers which do arise from temptation. God himself takes special care of them, and has a regard and respect unto them, whereby they are kept up, and supported. In Psal. 37.23, 24. The steps of a good man are ordered, or established by the Lord, and he delighteth in his way: Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand. When a man slips, and is ready to fall, yet if he has a strong hand to uphold him, he shall from hence do well enough. This is the condition of God's children in their several temptations: When I said my foot slippeth, thy mercy, O Lord, held me up, says David, Psal. 94.18. And Psal. 73.23. Nevertheless I am continually with thee; Thou hast holden me by my right-hand. Still it was God's holding of him.

Secondly; The Servants of God do sometimes happily light upon careful and skillful persons, whether Ministers or other Christians, which herein are very helpful unto them. When a man has broken, or put out of joint a leg or an arm, if he meet with a skillful Chirurgeon, or Bone-setter, it is a great advantage to him in that respect. Why, thus now does it happen sometimes to the people of God in temptation; they meet with friends skillful to this purpose; 〈◊〉 Intercessor, one of a thousand, who has the tongue of the learned, and is able to speak a word in season to the weary soul; a spiritual man, which can restore them, and put them in joint again by a spirit of meekness. And now, whiles it is thus with them, they do in such cases more easily recover. This was the case of David; who, when he was fallen in his great temptations, had this advantage of the Prophet Nathan for his conversion, and turning again. And this was the case of Eli; who, when he had trespast against the Lord, by his indulgence to his wicked Sons, had the advantage of young Samuel to admonish him, and put him in mind of it. And this was the case of Hezekiah, who being tempted to pride, and vain-glory, and carnal confidence in his treasures and possessions, had the advantage of the Prophet Isaiah to awaken him in it. And this was here now the advantage of Peter; when he was drawn aside to the denial of his Master, that he had the seasonable eye of Christ to look upon him, and thereby to reduce him, and to bring him to repentance; as we find him to have done.

Thirdly; There is in the servants of God a Principle of spiritual life, which does conduce hereunto. There's a great deal of difference betwixt a dead man, and a man in a swoon. A man which is stark dead, there's no recovery of him again; because a privatione ad habitum non datur regressus, from an absolute and total privation there is no return again to the habit. But it is otherwise here with the children of God in temptation; they are not dead, but sleep. Grace, it is not absolutely lost, or extinguished, but only stunned in them. And from hence it is, that they do at the last return to their former condition. This is signified in the connection of these words with the words going before; I have prayed for thee, that thy Faith fail not: And when thou art converted: So long as a man's Faith fails not, so long is there hope of his conversion, in the sense which is here spoken of. The Servants of God, their Principles are still sound in them; and this is very advantageous to them in this particular. As ye see in other matters; when a man has a strong nature, and a good temper and constitution of body, it will easily work out some distempers in him, which another lies under: Even so is it here in these spiritual things; where a man has a gracious frame and temper of heart for the general, this will conquer and overcome some occasional weaknesses in him.

Lastly, (which I will here but only name, because we shall speak to it more hereafter;) the children of God, they are also careful of themselves. When men are sick, and distempered, and take no care for their recovery, or amendment; they may die of the distemper: but, by good heed, health is often restored. And so here; God's Servants, when they fall into temptation, they take care of themselves in it, and so at last get out of it, and are freed from the inconveniencies of it, which are appertaining to it. Thus we see an account of this business, how God's people, after temptations, are restored.

The Use of this Point to ourselves, is not from hence to make us so much the more bold and busy with temptations, in hope of being at last delivered and freed from them, which is an ill improvement of such Truths as these are; but rather, as a word of comfort to good Christians against Satan's assaults and attempts upon them. The Devil, when at any time he sets upon any poor soul, his desire and intent is to undo it, and to take it off wholly from God, that it should never return to him more. But yet he is herein disappointed, and frustrated of his expectation, so as he shall not prevail so much against it: and therefore may every good Christian, in this case, triumph with the Church; in Mic. 7.8. Rejoice not against me, O mine enemy; when I fall, I shall rise again; when I sit in darkness, the Lord shall be a light unto me. As God sets bounds to his people's afflictions, so to their corruptions also and temptations, that they shall not too long lie upon them. Peter, though for a while tempted, yet shall at length be restored and converted. And thus much of the words in the first sense, as they may be taken by way of supposition, and as the intimation of a Priviledg; When thou art converted.

The Second is, by way of imposition, or command, and as they have in them the intimation of a Duty; Return, or convert thyself. Thus the two ancient Eastern Translations, both Syriac and Arabic carry it; and that not altogether unagreeable to the Original Text: It being ordinary in the Greek Language, to turn the Imperative into the Participle. As, Matth. 28.19. Go, teach all Nations, baptizing them; i. e. Teach them, and Baptize them: So here, having converted, strengthen; i. e. Convert, and strengthen. And this sense is also further justified, from the Participle, in the Active signification. We will therefore (not excluding the former) take it in this construction also: So there is further in it; That Christians, when they are fallen through temptation, ought, as soon as may be, to return, and restore, and recover, and convert themselves from it. Having first converted thyself, (which it concerns thee to endeavor) then do so also to thy brethren.

For the better opening of this present Point unto us; we must remember that there's a double Conversion; there's a conversion from the state of Nature to the state of Grace: and there's a conversion from some decay, or weakenings of Grace, to the renewings, and strengthening of it. There's repentance as to the state, and also to the act. Now, it is not the former Conversion, but the latter, which is here intended in this Scripture. As for Conversion, in the former sense; (wherein indeed the word is commonly, and most usually taken,) that Peter did partake of already, and was not at all fallen from it; that is, from the general work of Regeneration, and the new creature. But, as to the latter, of that he was capable. And Christ here warns him, (as occasion should serve,) that he would be mindful, and careful of it; even to recover, and convert himself. Thus we shall find this word used in another place likewise of the Gospel; as Matth. 18.3. Except ye be converted, and become as little children; ye shall not enter into the Kingdom of Heaven. He speaks it to his Disciples; who, in the first sense, were converted already, being regenerate persons.

This distinction is necessary to be premised, for the prevention of a mistake. For, as to Conversion in the former sense; so, it is not within the compass of our own power, any further than the use of means. A man that is in the state of Nature, cannot convert himself to the state of Grace; no more than a man that is dead in his grave, can raise himself to a state of natural life. But, as to Conversion in the latter sense; so, in some sort, we have power unto it. A man that's already regenerate, and converted, he may stir up the Grace of God in him, and so revive, and recover himself from some spiritual deadness which was upon him. And this is the Self-Conversion which is here called for in this present Text.

Now, the Phrase being thus explained unto us, we come to the thing itself, which is this; That it is the duty of every Christian, when temptation is upon him, thus to convert himself; that is, as soon as may be to return, and to come home to God again, from whom he has declined. There were two friendly Offices which our Blessed Savior did here for Peter, in the course of this Scripture: The one was to forewarn him of the evil which hereafter would happen unto him upon Satan's tempting of him. The other was to counsel him for his carriage, and behavior, and demeanour of himself, when this evil did indeed befall him: and that was, not long to lie in it, but, as soon as could be, to free himself from it; which is the duty of all other besides.

This, it is upon these considerations; First, because so long as a man is, in this sense, unconverted, he is in the disfavour and displeasure of God. A Christian, whiles he lies under the power of any temptation, he is at a distance from God himself, and cannot enjoy that freedom of communion with him. I do not say that God and he are enemies, as it is with a man who is in the state of unregeneracy, and absolute unconversion; but there is an over-clouding of friendship betwixt them. There is not that sweet complacency and contentment of one in another. Thus it was with the Prophet David, whiles he was as yet unconverted to God, and not reduced by timely repentance, he had no joy nor comfort in God; but, for the time, was as one which had no Grace in him at all. And so accordingly we shall find him to express himself, discoursing about it: Psal. 51 10, &c. Create a clean heart in me, O God, and renew a right spirit within me. Cast me not away from thy presence, &c. And ver. 8. Make me to hear joy and gladness, that the bones which thou hast broken, may rejoice.

Secondly; Great untowardness and indisposition to that which is good. As a man that is very sick, he is unfit for work and business; so a man that is sick spiritually, he is not so fit to serve God acceptably in the place wherein God has set him: Like a broken tooth, or a foot out of joint; not only painful, but useless: he is not ready to every good work, as it becomes him.

Thirdly; Further improvement in sin, and eagerness after it: So long as a man abides in his sin, he contracts more sinfulness to him, and is more hardened and confirmed in it, through the deceitfulness of it. As a man that is out of his way, the more he goes on, the further he goes out, till he return again: Even so it is with a man which is drawn away by temptation into any miscarriage; the longer he stays and continues in it without amendment, so much the worse will it prove to be with him in this respect. These, and the like considerations, being all of them laid together, do show how far it concerns those which are fallen, to return, and to recover themselves as soon as they can. Therefore let us make this Use of it, as we have occasion for it: according to that counsel of the Apostle, in Heb. 12.13. Make strait paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Those which are perverted by temptation, they should take the first opportunity for returning, and converting themselves; as our Savior here advises.

This is done three ways especially; First, by the preserving of a softness and sensibleness of spirit in us. That man who will quickly return into ways of goodness, must quickly spy ways of miscarriage. It is a great advantage to this purpose, to keep conscience in a tender frame: those who have wide swallows, and can down with any miscarriage without any chewing: and those who have brawny shins, that can endure any kind of striking without any starting, they are not so quickly or easily recovered; but for others, they are easily reduced; which therefore we should be careful of. We find it much in David 's heart, it still smote him, and upbraided him upon every occasion, which was very useful to him.

Secondly; By often reflection, and calling of ourselves to an account. That man that still goes on in his way, and never minds whether he be in or out, he may lose himself irrecoverably; but he that often asks, and enquires, and considers, he is the sooner reduced: Even so it is also in these spiritual things. By re-collection, we convert ourselves.

Thirdly; After discovery by repentance and humiliation, when we labor to set home sin upon us, and aggravate and charge it upon ourselves; this does the better free us from it, and bring us into a right path again. Thus did Peter, upon the look of our Savior; He went out, and wept bitterly, as the Text says of him. This, it mollifies, and softens the heart, and makes it pliable to any gracious impression which afterwards shall be fastened upon it. And this is that which the servants of God are careful, for their own particulars, to do with themselves.

Which shows us (by the way) the difference betwixt the servants of God, and other men. As for wicked and ungodly persons, when they are once overtaken with temptations, they proceed still further in it, and it gains, and gets ground upon them. Evil men grow worse and worse; deceiving, and being deceived, 2 Tim. 3.13. But the godly, they do rather reform, and recover themselves. Thus much of the words in the second sense; as they have in them the force of a Command, or intimation of a Duty. And so much also of the First General Part of the Text; The Qualification: When, &c.

The Second is the Improvement, in these words; Strengthen thy, &c. Which words are to be looked upon by us, not distinctly, only in themselves; but conjunctively, with reference to those which went before: Peter 's conversion of himself, and Peter 's strengthening of his Brethren; which go hand in hand together, and have a mutual respect to each other, as they here lie in the Text: and so have also all others besides. So that there are two things which are here observable of us: First, here's an enlargement of Personal Conversion, to Fraternal Confirmation; he that is converted himself, he must withal strengthen his Brethren. Secondly, here's a confinement of Fraternal Confirmation, to Personal Conversion. He that will strengthen his Brethren, he must himself first be converted. Each of these are signified to us in this connection.

First; (I say) Here's an enlargement of Personal Conversion, to Fraternal or Brotherly Confirmation. He that is converted himself, he must strengthen his Brethren. He that has partaken of God's Grace in his own recovery from temptation, and the consequents of it; he ought to endeavor, as much as may be, to be useful and helpful to others, whom he converses withal to this purpose. It is one thing which we have here before us in this expression; When thou art converted, strengthen, &c. Our Blessed Savior took care here for Peter, that he should be converted, and that he should endeavor to convert himself; but he would not have him to stay here: no, but to labor moreover for the conversion and restauration of others: Being converted himself, that his Brethren should be converted with him. There are two evils in temptation, which it does commonly cause to those which are overtaken with it. And so consequently there are two Benefits which are caused by strengthening, after it. First, in matter of Grace: and Secondly, in matter of Comfort. Temptation, it makes a breach upon both; it makes a breach upon our Grace, as it does corrupt us, and defile us with sin: and it makes a breach upon our Comfort, as it does afflict us, and fill us with horror, and fear of punishment. Now, in either of these respects, it is the duty of those who are themselves delivered from temptation, and so, in the sense of the Text, converted, to strengthen their Brethren.

This was the practice of the Prophet David, and that which he aimed at himself in this condition: As we may see, in Psal. 51.12, 13. Restore unto me the joy of thy Salvation, and stablish me with thy free Spirit. Then will I teach Transgressors thy ways, and sinners shall be converted unto thee. David being refreshed himself, would instruct others; and being converted, or restored himself, would convert and restore others: Sinners shall be converted unto thee; that is, in the study and endeavor after conversion. David could not assure himself, that all those whom he taught and instructed, should be really and actually converted; no more than any other Teacher besides can promise himself. But he means, in regard of the course and way which should be taken for it: They shall be converted so far as I can help it, and can any way further their conversion; which I will be no way defective in. Thus did David in his present condition; and so should others do likewise. As they see any stand in need of assistance more than others, in such and such conditions, so to be helpful to them.

And that in divers respects; First, in a way of Faithfulness, as closing with that end for which they are converted themselves. The reason why God does bestow such a measure of Grace or comfort upon this or that particular Christian, it is not for himself only, but for others, that so they may be so much the better, or comfortabler for his sake. The Scripture speaking of Believers, says, that they are members one of another. Now, we know that in a natural body, the parts and members of it, they have a mutual respect to each other, for the decency, service, and succor one of another; and the abilities which are given to one, they are for the good and advantage of all the rest. The eye, it does not see for itself, but for the whole body; and the ear, it does not hear for itself, but for the whole body. Whatever excellency one does partake of, it is for the improvement of the whole. Even so is it likewise, or at least so it should be in the mystical Body, which is, the Church. Whatever good any one Christian partakes of, it is for the good and advancement of his Brethren. As the Apostle speaks of Comfort; 2 Cor. 1.4. Who comforts us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. God comforts some of his children, that so they may comfort the rest: and so, he reduces some of his children, that they may reduce the rest. Unless therefore we are careful to do so, we do not comply with God in his ends, for which he bestows such Blessings upon us, as it becomes us to do. As everyone hath received the gift, even so minister the same one to another, as good Stewards of the manifold Grace of God, says this Apostle Peter himself, in 1 Pet. 4.10.

Secondly; In a way of Thankfulness; When thou art converted, strengthen thy Brethren: upon this account likewise, we cannot better testify our acknowledgments of God's goodness, in the bestowing of Grace or comfort upon our own souls, than by imparting and communicating it to others. True thankfulness, it hath, for the most part, joy with it. And joy, it is a spreading affection, it delights to diffuse itself abroad; it is not easily kept or contained within its own bounds. As we say of moist things in nature, that difficulter suis fermicus continentur: even so is Grace and spiritual comfort in a spiritual heart; it delights to disperse itself to its Brethren. Ye know how it was with the Lepers of Samaria, when they had light upon the Syrian spoils, they could not satisfy themselves in a secret enjoyment of the benefit of that providence to them, but took care for the divulging of it, and making others to be partakers with them; of it. Even so should we do likewise, as any good news, or tidings of Salvation is brought home to ourselves.

Thirdly; Out of zeal to the Glory of God: we should endeavor others conversion, that so God may have more Glory by it. The more that Sinners are converted, the more is God honored. And that should take with a gracious heart. Herein is my Father glorified, &c. says our Savior. This is that which we should all be very much fired and inflamed withal, to set us on work in this business: as we see it was not only with David, but also with Paul, and divers others of the Saints.

Lastly; Out of love to ourselves, and our own good; Qui docet indoctos, &c. The more we strengthen others, the more indeed do we confirm ourselves, whether in Grace, or Comfort. We lose nothing by such improvements as these are, but gain by them rather; and they return upon us with so much the greater advantage, that so we may be encouraged thereunto in the practice of them. This Oil, it increases in the spending: and this Bread, in the breaking of it. And to him that thus hath, it shall be given. We should therefore be persuaded to put this duty in practice upon all occasions. God has made and appointed us for the good one of another, and not only for ourselves; therefore, as we have anything ourselves, we should mind one another's good in it. As the Ministerial official parts of the body. The heart, and liver, and stomach, they do not only receive nourishment for themselves, but for the whole body. So should we which are Christians in spiritual things: As the Heavens, what light and influence they have in themselves, they bestow upon the earth; even so should we do to those which are below us, especially in these places of society. We see how active evil men are in that which is evil. Those which are themselves perverted, they'll be sure to pervert their Brethren, and make others as bad, or perhaps a great deal worse than themselves. And why should not we then do the contrary in matters of goodness? What a shame is it for the children of this world to be, in this sense also, wiser in their generation than the children of light. Oh! let us cast off this sluggishness and remissness from us; let us make it our business to make others partakers of the same Grace and comfort with ourselves.

This is done divers ways; as, First, by discovering and laying open the flights of sin, and the subtleties of the spiritual enemy. The reason why many miscarry, and are surprised with spiritual evils, is because they are not aware of the danger which is incident to them, and which themselves are subject unto. They are apt to think that there is no such great hazard in such ways as are undertaken by them, as indeed there is. Now, here it concerns us, being ourselves converted, to admonish them, and warn them of it. Peter, who had now unadvisedly gone into the High Priest's Hall, and mingled himself with the evil company which he met withal there in that place; he was better fitted to advise others to take heed of such kind of temptations. Exhort one another daily, whiles it is called today; lest any of you be hardened through the deceitfulness of sin, Heb. 3.13.

Secondly; By quickening, and exciting, and stirring up one another to good, we do hereby strengthen our Brethren. There's nothing does more strengthen men in goodness, than the practice of goodness: And there is nothing which does more promote and advance this practice in them, than the quickening and exciting of them. Therefore it is the Apostle's Exhortation, in Heb. 10.24. Let us consider one another, to provoke to love, and to good works. We should be putting one another upon good as much as we can, and thereby settle them in it: yea, we should encourage them, and hearten them in it, by convincing them of the great good and advantage which comes by it. This is a means to confirm and strengthen them. What strengthens men at any time in evil? why, it is the apprehension of little hurt in it; and, as they conceit, a great deal of contentment. The same would also confirm men in good, if it were truly and really understood: which we should therefore labor and endeavor to assure them, and persuade them of, and to fasten upon them.

Thirdly, By imparting and communicating of our own Experiences, we do hereby likewise strengthen our Brethren; when we shall show them, what good we ourselves have found by such and such good courses. This is a means not only to draw on, but to confirm others with us: And so when we shall show what comfort we have felt in such and such like cases ourselves, this is a means to comfort our Brethren, and to give satisfaction to them. Therefore we shall find the Prophet David to be mindful of this practice, in Psal. 66.16. Come and hear all ye that fear God, and I will declare what he hath done for my Soul. As persons which are themselves recovered of such and such a sickness or distemper, they are apt to tell what has done them good, and thereby to refresh their Neighbors which are exercised with the like infirmities: Even so should it be also with Christians, in their spiritual conditions. In case of temptation to sin, I have found benefit by such a word of Command, which has restrained me from it. And in case of temptation for sin, I have found benefit by such a word of Promise, which has comforted me in it. When I have been ready almost to sink in myself, an to faint under such an affliction; such a Divine Truth, or such a Divine Attribute has been a Cordial, and a Relief unto me, and kept me up. When Christians do thus mutually impart and communicate their Experiments to each other, they do hereby wonderfully establish and confirm each other in good, whether as to point of Grace or of Comfort. And then further, Not only by imparting, but by comparing these Experiences together, one with another. I was just in such a case myself, and found these workings in me, as you have done for your particula • . Why, this is now a great Confirmation. It appears from hence, that Religion is no matter of mere fancy or imagination, but has a Truth and Reality in it, because it is thus uniform and consistent to itself, as it is in one man as well as another. Thus we see what ways, those which are themselves converted, may strengthen their Brethren.

To help us, and enable us hereunto, we must labor especially for such Graces as are conducing to the practice of it: As first, A Spirit of Discerning, whereby to judge aright of the case and condition which our Brethren are in. It is a great part of skill in a Physician, to be able to find out the Disease, and to know the just temper and constitution of his Patients Body; and so is it also for an Healer of Souls. All kinds of Remedies are not to be used to all kind of Persons; some have need of one kind of help, and others have need of another; which is a piece of spiritual wisdom and prudence in ourselves to be able to discover. There is a word in season, which must be spoken to the weary Soul, or else it will do no good. Isa. 50.4.

Secondly, A spirit of love, and tenderness, and condescension. There is a great deal of meekness required in a Spiritual Strengthner and Restorer. Gal. 6.2. Restore with the spirit of meekness. Men which are rough and austere, and which stand too much upon their own terms, they'll never do good to others. No, there must be a yielding, and bearing, and pitying in such works and ways as those are. There must be a putting on of the bowels of compassion, which the Scripture so much calls for; there must be a yearning and bleeding for poor Souls, and a restless unfeigned desire of their welfare and peace, as we would ever do good unto them.

Thirdly, A Spirit of Faith, whereby we do believe ourselves those things which we commend to others. When we make Religion but a Complement and outward formality, a thing only to profess, or discourse of, we shall be but slight in the performance of those Duties which belong unto it; and amongst the rest, this of Christian Communion: but when we look upon it as a thing in good earnest, we shall then be more intent about it.

Well, let all these things thus laid together, both help and encourage us to this Duty whereof we now speak, and which our Savior here thus urges upon Peter, at such time as himself should be converted. Where though but one Duty is expressed, yet another is also impli'd in it. There are two things which this Scripture doth seem to press and enforce with it: The one is, The putting of ourselves upon the strengthening of our Brethren, as concerns the Active part of it. And the other is, The suffering of ourselves to be strengthened by our Brethren, as concerns that part which is Passive.

First, As to the Active part of it, That we put ourselves upon the strengthening of others; that's that which is here expressed as a Duty which lies upon us, and which accordingly we should make conscience to perform: When thou art converted, strengthen, &c. It is a Duty which belongs to all Christians in their places, whosoever they be, not Ministers only, but others. Indeed it concerns Ministers more especially by Office to do it Ministerially; but it does likewise concern other men which are private Christians in the Communion of Saints, as that which does much belong thereunto. It is that which God has, in some sort, fitted everyone for, and therefore should everyone do, and be quickened and provoked to do it. There is no true Christian whatsoever, but as through the Grace of God he is made to be good himself, so also by the same Grace he is enabled to do good to others, whereby he appears to be a true Member of the Body of Christ. Now having such power and ability conferred upon him, it is requisite to be improved by him. Therefore this justly meets with the contrary neglect which is in many persons. There are many, which are very far from the strengthening and comforting of others in the conditions in which they are, who can see their Brethren in danger of perishing, and almost sinking under sin and sorrow, and yet have never a word either of reviving or strengthening for them; How little do such as these conform themselves to this counsel and command of Christ?

But secondly, As we have our Duty here expressed, as concerns the Active part of this Performance; so we have also our duty implied, as concerns the Passive part of it likewise. And as those who are themselves converted, must be careful to strengthen their Brethren; so those also which are their Brethren, must be willing to be strengthened by them.

This, it meets with another distemper, which man's nature is subject unto: There are many who are ready to fall, and refuse to be strengthened: And there are others who are ready to sink, and refuse to be comforted. Now, such as these are to be here minded of their duty: and especially stronger Christians, in regard of weak ones, not to refuse and disdain either counsel or comfort from them. What, thinks such a man, shall I receive comfort and help from him, who is so far inferior to me, both in abilities, and also in condition? Yes, even from him, though otherwise never so mean. God, in wisdom and providence, has so orde • ed it, and appointed it to be so, for the mutual preservation of love and dependence betwixt Christian and Christian: And Christians should in meekness and humility submit hereunto. We see how it was with our Blessed Lord and Savior himself, when he was in his agony; in the 43d. verse of this very Chapter: There appeared an Angel from Heaven strengthening him. And our Blessed Lord and Savior did not disdain the strengthening of an Angel, which was so far inferior to him: and shall any Christian, though never so eminent, disdain the strengthening of his fellow-Christian? Oh! far be it from him: No, but let us all be willing, as to do good to each other; so to receive good from each other in this particular. Let us not think to work out things by the strength of our own Graces, or Parts, or Wit; but take in the help and assistance of others to further us to this purpose; and honor the wisdom of God, who hath thus graciously provided for us, by laying up our comfort and establishment in the breasts and mouths of our Brethren. And so much may be spoken of the First Point intimated in this Connection; to wit, the enlargement of Personal Conversion to Brotherly Confirmation. He that is converted himself, he must withal strengthen his Brethren. So much for that.

The Second is, the Confinement of Brotherly Confirmation to Personal Conversion. He that will strengthen his Brethren, he must himself be first of all converted. This we gather from the emphasis laid upon the word converted, which is not altogether impertinent to our purpose. That man who is himself out of frame, and has temptations prevailing upon him, he cannot do that good to others whom he associates and converses withal. Peter, till himself be converted, he cannot confirm or strengthen his Brethren, whether in Comfort or Grace. When we say, he cannot do it, this holds good according to the notion of a threefold impossibility which is in it; First, in regard of the Performance. Secondly, in regard of the Acceptance. Thirdly, the Success.

First; In regard of the Performance; He cannot strengthen his Brethren in this respect, who is himself unconverted; especially, if we take unconversion for a natural and unregenerate estate. Though it holds true also of a state of declining, and of spiritual distemper.

The reason of it is this; because persons in such a condition, they are devoid of those Graces which are requisite to such a performance. Those that will strengthen and comfort others, they must have some sense and feeling of a work of Grace upon their own hearts; they must be full of love, and bowels, and pity, as we hinted before. Now, such as these, for the most part, are not. They have no sense of the bitterness of sin, nor of the love of God, nor affection to the souls of others. Barrenness, and self-love, do ill dispose men to duties of communion: now, these are commonly predominant in such persons as these are. Therefore David, in the place before cited, lays an emphasis upon this: Establish me with thy free Spirit; then will I teach, &c. Which is to be taken, not only consequentially, but also exclusively. Then I will do it, and till then I shall be unable to do it. There's no teaching or converting of others, till we are first wrought upon, and converted ourselves: He that is otherwise, he cannot do it. Cannot do it, in regard of Performance. That's the first.

Secondly; Cannot do it, in regard of Acceptance; God will not take it so well from him, in his mking and pretending to do it; neither is it altogether so satisfactory to men. To hear a man speaking against such and such corruptions in others, which he does indulge in himself, it has not that comeliness in it, neither does God himself so approve it in him. What hast thou to do to take my words into thy mouth, &c. (Psal. 50.16.) when thou hatest to be reformed? Isaiah durst not go on God's message, whiles he was a man of unclean lips. And Paul was a chosen Vessel to God before, a Vessel to bear his name before the Gentiles. A Vessel of Election, before a Vessel of Honor, and fit for the Master's use, and prepared unto every good work: And so are all others else to be; according to that of the Apostle, 2 Tim. 2.21.

Thirdly; Cannot, in regard of Success. He that's himself unconverted, and inexperienced in his own heart, he cannot speak so profitably to others, and to the good of their Souls. Nothing goes to the heart so much as that which comes from it. When the Spirit of the Teacher goes along with his words and speeches, then they are likely to be most effectual. How coldly do words of consolation come from an uncomfortable spirit? or words of confirmation from an unsettled spirit? or words of correction from a licentious? How forcible are right words? says Job, 6.25. And then are words right, when the heart is right from whence they come.

Therefore this teaches us what in this case is to be done by us: We see what cause Christians have (among many other reasons besides) to look to the frame and temper of their hearts, even to the good and advantage of others, among whom they live, and converse withal: That from hence they may be so much the more useful and beneficial in the communion of Saints, and have greater success in the application of themselves to their Brethren, whether as Ministers, or other men. For though God may sometimes do some good even by those who are themselves unconverted yet it is not so natural, nor usual. God first converts Peter, before he strengthens others by Peter. And Jeremiah must first return to God, before he stand before God, as serviceable to him, Jer. 15.19.

And when this is done, then this effect follows upon it: When Peter is converted, then his Brethren also shall be strengthened: which is another sense may be fastened upon the words, by taking the Imperative for the Future; which is also common and ordinary in Scripture. And so here's again, not only a duty, but a mercy, and a privilege, which our Savior does intimate and exhibit unto us. The conversion of one Christian, it is a strengthening and corroboration to the rest. God's Grace and goodness to some of his Servants, is an heartening and encouraging to their Brethren. Thus St. Paul, 1 Tim. 1.16. For this cause I obtained mercy, that in me first Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to everlasting life. God's mercy to the Apostle, it was an emblem of the like mercy to be shewn to all other Believers. And David, Psal. 34.4, 5. I sought the Lord, and he heard me, and delivered me from all my fears. And what follows? They looked unto him, and were lightened, and their faces were not ashamed. They, i. e. they which stood by, which were strangers, but yet observers of God's dealings and carriages to me. And so again, in that place before alleged, which may serve as a kind of parallel to this. Psal 51.12. David signifies, that when God had restored to him the joy of his Salvation, and had stablish'd him with his free Spirit; that then, as he, in regard of endeavor, would teach s • i • ers: so then also, in regard of success, (in all likelihood, and probability of dispensation) sinners should be converted unto him.

The Use of all comes to this; namely, to teach us accordingly to improve the examples which are set before us in this particular. The examples of our Brethren falling, and overcome with temptation, should make us so much the warier, and more shy of being tempted ourselves. To be strengthened, that is, strengthened with Grace, and ability of resistance. And the examples of our Brethren rising again, and recovering from temptation, should make us also to be so much the cheerfuller, and more hopeful of being supported ourselves. Strengthened, that is, strengthened with comfort, and expectation of subsistence. And in both together shall we close with God's ends in such Providences as these are before us. I have done now with the Third General Head, which is a Christian's Duty: and so also with the whole Text itself.

SERMON XII.

THis present Verse before, is nothing else, as I may say, but a description of the work of Regeneration, or of the state of a regenerate person, which is here illustrated, and set forth unto us by a lively comparison, or similitude, taken from the Wind. And that in three Particulars, which may serve to make up unto us the parts of this Text. First, from the quality of its motion. Secondly, from the sensibleness of its effects. And Thirdly, from the intricacy and mysteriousness of its proceeding. The quality of its motion; that we have in these words: The wind bloweth where it listeth. The sensibleness of its effects; that we have in these: Thou hearest the sound thereof. The intricacy or mysteriousness of its proceeding; in these: But knowest not, &c.

We begin in order, with the First of these Parts, viz. The quality of the motion; The wind bloweth where it listeth. Some by 〈 in non-Latin alphabet 〉 , which is here translated, the wind, understand the Spirit of God, in the first sense; and so render it. But we are rather to take it in the analogy, according to our own English Translation. First, the Wind; and then the Spirit of God, as compared, and likened unto it. Look, as it happens in the blowings of the wind, so it falls out in the breathings of the Spirit: where, whiles it is said that it bloweth where it listeth; there are three things further implied in it. First, the indefiniteness of it, it is not limited. Secondly, the freeness of it; it is not engaged. Thirdly, the efficacy, or irresistibility of it; it is not hindered.

First; Whiles it is said of the wind, that it bloweth where it listeth; there is hereby signified to us, the indefiniteness of it in its motions; that it is not determined, or limited in them; no more it is not. The Wind, it blows where, and when it pleases; sometimes out of one corner of the world, sometimes out of another: Sometimes in the East, and sometimes in the West; and sometimes in the North, and sometimes in the South. There's no certain place for the Wind, which it is tied, and restrained unto; but it is indifferently inclinable unto any. Sometimes it rises and sometimes again it lies still: it is indefinite in all respects. And, as it is thus with the Wind; so it is thus also with the Spirit of God; which is thus far here compared unto it. It is indefinite, and undetermined in its Applications. Thus it is in regard of Nations, and thus it is in regard of Persons. In regard of the means of Grace, which it affords: And in regard of its blessing of those means, which are afforded.

Take it in regard of Nations. And this wind of the Spirit, it blows where it lists here, as not limited to any particular, either for place, or time; neither where, nor how long it shall do so: but all is still within the compass of his own will and good pleasure. Thus, in Acts 16.6. It is said of the Apostles; that when they had gone through-out Phrygia, and the region of Galatia, they were forbidden of the Holy Ghost to preach the word in Asia. And again, in the seventh verse of the same Chapter: After they were come to Mysia, they assayed to go into Bythinia; and the Spirit suffered them not to Preach in those places; either by some express prohibition of them, or by withholding of his assistance from them. And that at such a time, as when in other places they had more liberty and freedom. The wind, it served them for one way, when it did not serve them for another. We may see this, if we compare the Eastern Churches and Western together. The time was, when this Wind, it blew more Easternly; witness those famous Churches of Asia in the Apostle St. John 's time, which are made mention of in the Book of the Revelation: they did, for a time, enjoy the Preaching of the Gospel in a plentiful and glorious manner; whereas now they are altogether defaced, and under the power of Mohammedanism, and Turkish Tyranny. Again, on the other side; the Wind is now come into the West, and the Gospel is Preached in these parts, which are more remote from the other. Thus it is indifferent in regard of Nations, sometimes vouchsafed to one people, and sometimes vouchsafed to another, though never so opposite.

And so as for Nations, so for Persons; it is unlimited here likewise. God's Spirit is not always confined, or determined to them: He may deal with them at one time, and at another time withdraw from them: move in their hearts now, and for hereafter be forever silent to them, and never more apply himself to them. It is that which he often-times does, and which many persons have the experience of in their own particulars; who sometimes have gracious stirrings and excitements of them to good, which at another time they may be deprived of, and have no such thing in them.

The proper Use which we are to make of this Point, is, still to close with the present advantages and opportunities which are vouchsafed unto us, and to take heed of the neglecting of them. Be not high-minded, but fear. We should do in this case, as it is with those who have some voyage by Sea; who watch the wind when it makes for them, and are careful to take hold on it; so should we, in this our passage to Heaven. Let us not think to have the winds always at our command; for we are mistaken, if we think so. The wind bloweth where it listeth, as it is here expressed unto us. And so does this wind of the Spirit: and so there's a variety, and an uncertainty in it. It is dangerous for any persons to neglect, and especially to resist the secret and gracious motions of the Spirit; whether as restraining, and keeping from evils, or provoking and exciting to good: because it may so fall out, as they may never meet with them again. It is not as we list, but as he lists; remember that. And therefore observe him, and attend upon him, and give heed and respect unto him, all that may be.

It pleases God sometimes in his Providence to be more free in his dispensations than otherwise; it may be occasionally from such a Sermon, or such a Discourse, or such a Conference, more effectually to stir in the heart, and to deal with such a particular person. Now it is wisdom, in such a case, to follow it, and to close with it; and that upon this ground and consideration which we have now in hand, as an argument and motive hereunto. And that's the first thing considerable in this motion of the wind, and so consequently of the Spirit, as to the quality of it: Its indefiniteness, that it is not limited.

The Second is its Freeness, that it is not engaged: The wind blows where it lists; that is, nothing moving it, or inclining it thereunto, but its own proper nature and disposition. And so is it also with the Spirit of God in the activity and operations thereof. There's a voluntariness, and a spontaneity in it: what he does in this respect, he does it freely and willingly, and of his own accord; without anything in us either to move him or mind him of it, or to persuade him, and engage him to it. There's nothing so free as Grace, in the Collations and Distributions of it. It is bestowed without any worth or Dignity in us at all to Promerit it.

This may appear if we shall consider but the Persons upon whom it is bestowed, who are often times such as have nothing in them tending hereunto; whether we take it as to worldly qualifications, or else to moral. It is very free in either Consideration. As to worldly Qualifications, first of all, the Aposte Paul has here informed us, how that not many wise men after the Flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the World to confound the wise, &c.

And Secondly, as for moral Qualifications, God sometimes makes choice of such as are the greatest Sinners, where he passes by some other Persons of greater Civility; Matthew the Publican, Mary Magdalene the Harlot, Saul the Persecutor, the Barbarian Jailor. That God's Spirit should blow upon these, whiles it blew over others which were better: what does this speak unto us, but that it bloweth there where it listeth. Into what can we possibly resolve it, but into the will and good pleasure of God! Look what St. Paul says sometimes of the common gifts, the same may we say also of the sanctifying. But all these worketh that one and the self-same spirit, dividing to every man severally as he will. 1 Cor. 12.11. And again, Unto everyone of us is given grace according to the measure of the gist of Christ. Whatever Grace any man partakes of, he has it purely from the Spirit of God, who of his own accord bestows it upon them. And therefore it is said, in 1 Cor. 2.12. We have received the Spirit of God, that we might know the things that are freely given us of God. All we have it is of free grace, and it is freely given and conferred upon us.

The consideration of this point may be thus far useful to us; First, as it may teach us where to acknowledge all that we receive. If any have more Grace than others, let them see here how they came by it; not by Merit, but by Gift; not by anything as deserving it in themselves, but from the goodness of the Spirit of Godas bestowing it upon them: and therefore not to attribute it to themselves, but to Him, who is the Author and Giver of it, as St. Paul himself gives us an example, in 2 Cor. 15.10. By the Grace of God I am that I am, and his grace which was bestowed upon me was not in vain. Yet not I, but the grace of God which was with me.

Secondly, We have here an account of the difference and variety of Christians, both from one another, and from themselves; we see why one Christian abounds in Grace more than another: and we see also why the same Christian is better at one time than he is at another. Both are from this ground in the Text, because the Spirit bloweth there where it listeth. And everyone to this purpose should rest satisfied in this equal dispensation. God may do with his own as he pleases; and he pleases thus to do with it, that so hereby he may show his own liberty and freedom in this particular. We are able to move no farther in good, than the Spirit of God helps us so to do. As ye know it was in the Vision in Ezekiel, as the Spirit moved, the living Creatures which were in the wheels, so the wheels went; when that went, they went; and when that stood still, they stood still with it, Ezek. 1.2. Even so is it here in these motions of the Soul; we are so far forth more lively in regard either of Grace or Comfort, as the Spirit of God is pleased to breathe and to infuse either of them into us. And without Him we are able to do nothing, as may be worth anything to us.

Therefore thirdly, Let us also make this use of it, To be depending upon him for it. If we cannot do anything without his blowing, and his blowing be only there where he pleases, we see what cause we have to keep in good terms with him, and to do nothing which may be displeasing to him; for if we lose his favor, we lose his influence and his assistance, which is the effect of it; it is where he lists, and only there where he blows. And therefore make much of him, and wait upon him; take heed of grieving so good and so gracious a Spirit as this is; and besides, who is so useful to us, and necessary for us.

And further, Fourthly, let it teach us also tenderness and compassion towards others, who, it may be, do not partake of so much grace or comfort as ourselves. For it is God and his Spirit who makes this difference betwixt us, it is not we ourselves. Let us take heed of insulting too much over others weaknesses, forasmuch as it is that Grace that distinguishes us, and makes that difference that is betwixt us. And that's the second thing also in this motion, its freeness, that it is not engaged.

The third and last is its Efficacy or unresistableness, that it is not, nor cannot be hindered. Wherever the Spirit of God will blow, there is no standing out against it; it blows where it lists; that is it obtains whatsoever it endeavors. Who hath resisted his will? Surely none at all to any purpose. Indeed corrupt Nature sometimes opposes the motions of God's Spirit, and that even Conversion in itself reluctates and strives against it; but all in vain, where he sets to the work. Look, as it is not in the power of a Child to hinder his own first birth, even so it is not in the power of a sinner to hinder his own new birth, where God undertakes and sets himself to it; because his Spirit it does effect whatsoever he pleases. Who hath gathered the wind in his fist? as Agur makes the question, in Prov. 30.4. Surely it is not Man, but God. Look as no man can hinder the wind, or stop the blowings and motions thereof, so neither can any man hinder the Spirit, and stop the motions and influences thereof, that they should not prove effectual.

This is a comfortable point in all contrary blasts whatsoever. Satan, who is the evil Spirit, he has his blowings too; and he oftentimes blows very hard, 〈 in non-Latin alphabet 〉 , as St. Chrysostom speaks: but yet he does not blow where he lists, nor can his blowings prevail against this blowing which we have here before us in this present Text, which carries all before it, and shall overturn and overthrow whatsoever stands in opposition to it. It is said of Antichrist, the man of sin, and who is a great instrument of Satan, that the Lord shall consume him with the spirit of his mouth, and destroy him with the brightness of his coming. And so he shall, and all such persons as do adhere unto him. The Spirit of Christ shall scatter the spirit of Antichrist; and the wind of the Holy Spirit shall confound the wind of the evil Spirit, and what ever is attempted by it. This is a very comfortable point in all the assaults and temptations of Satan, and his endeavors, either against the Church in general, or against any particular member of it. Every Christian is thus far secure, and in good condition, as he has this Wind, as I may so say, for him, which is sure to blow him nothing but good. The Reason of it is this, Because he is one that belongs to Christ, and has an interest in him, and so consequently has an interest in the Spirit, which is the Spirit of Christ; and so all the motions of it subordinate and subservient to him, and disposed of according to his pleasure. There are different and various winds, which blow now and then, both upon the Church, and likewise upon the Soul, but they are all ordered and regulated by him. Therefore we find in the Canticles, how it is Christ himself that stirs up his Spirit for the good of his Spouse; Awake, O North-wind, and come, thou South, and blow upon my Garden, that the Spices thereof may flow out. The Spirit it blows where it lists, and it lists there where Christ lists too; which is very satisfactory for all those that seek unto him. And so I have done with the first part of the Text, as to the resemblance betwixt the Spirit and the Wind, in the work of Regeneration, and that is the Quality of the Maker, The Wind bloweth, &c.

The Second is the Sensibleness of its effects, in those words, And thou hearest the sound thereof. The wind it comes with a Sound, and so does the Spirit of God. It did so in its first coming of all, when it came upon the Apostles on the day of Pentecost; There came suddenly a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting, Acts 2.4. And so it is still to this present day in a proportion. It has a sound, and such as may be heard. Now thus it is in a twofold consideration: The one is the sound of it in the Ear, and the other is the sound of it in the Conscience.

First, There is the sound of the Spirit in the Ear, and that is in the external Preaching of the Word, and Ministerial Dispensation; where this is performed as it should be, it is no other than the sound of the Spirit, and the voice of the Holy Ghost himself speaking to us. Their sound is gone forth into all the earth, and their words unto the ends of the world, Rom. 10.18. This is such a sound as may be heard, and it is a mercy to hear it, and to be made partakers of it; and that in regard of the virtue and benefit, which, by the blessing of God, is conveyed by it; for, Faith comes by hearing, and hearing by the word of God, as the Apostle there tells us, Rom. 10.17.

Therefore accordingly we should prize it, and esteem of it, and apply ourselves to it, as that which is appointed for our good. If we look upon Preaching only as the work of men, so there is but little in it; and it may be rather matter of contempt, in regard of the meanness of it: But when we shall consider that it is the Ordinance of God, and the voice and sound of the Spirit; here's that in it which commands our regard and attention to it. And we should be glad of all opportunities which are at any time afforded unto us for the partaking of it, that we may hear the sound of this wind blowing upon us. That's the first, The sound in the Ear.

But secondly, that's not all, there is moreover the sound in the Conscience, which is the main and chiefest of all. This is that which comes home to the heart of a Christian for his conversion, and the raising him from the death of sin, under which he was held: Like the voice of Christ to Lazarus, when he bad him come forth of the grave. This is that which is heard also by those persons, whom it pleases God to vouchsafe it unto; according to that of our blessed Savior, in Joh. 5.25. Verily, verily I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear, shall live. Thus we shall find it was with the Disciples going to Emmaus, Luke 24.32. They said one to another, Did not our bearts burn within us, while he talked with us by the way and whiles he opened to us the Scripture? There was a special efficacy went with his word to the hearts of his hearers. And so it was with St. Peter 's Converts, Acts 2.37. When they heard these words, they were pricked at their hearts. And the Jailor, Acts 16.33. he heard not only the sound of the wind, but the sound of the Spirit; and this sound of it, whereof we now speak, in the heart-quake, as well as the earth quake, which he was sensible of upon that occasion. And so it has been with many more, and still is; they daily hear this sound made unto them, they have strong and strange impressions upon their hearts and spirits to this purpose, which they cannot but hear in several kinds; sometimes checking them for sin, and sometimes restraining them from it; sometimes exciting them to good, and sometimes encouraging them in it. The Spirit of God in their hearts and consciences deals diversely and variously with them; and it is their duty and wisdom accordingly to attend unto him. They that hear thus, they shall hear; that is, they shall hear effectually; as it is intimated in the place before cited. And therefore it concerns us to regard it, and to give heed unto it all that possible may be. There are a great many people in the world, who though this sound, which we now speak of, in both the branches of it, be continually exhibited unto them, and such as may be heard; yet they do not, or at least will not hear it; who, like the deaf Adder, stop their ears, and will not hear the voice of the charmers, charm they never so wisely; as the Prophet David speaks of them in Psal. 68.4, 5. Now what do such as these, but as much as in themselves lies, hinder their own conversion and regeneration, and the work of grace in their hearts, which is accomplished by such ways and means as these. And besides, after a great indignity and disrespect to the holy Ghost himself, as the Apostle Paul signifies to us in 1 Thess. 4.8. He that despiseth, despiseth not man, but God, who hath also given us his holy Spirit: Whose voice, as it is sensible to be heard, so it ought to be heard by us as we have occasion for it. And so we have also the Second part, which is the sensibleness of this wind in its Effects, Thou hearest the sound thereof.

The Third and last is the Intricacy, or Mysteriousness of it in its proceedings, in these words, But canst not tell whence it cometh, and whither it goeth. This the nature and condition of the Wind, that there can but little account be given of it, at least as to the manner and reason of its motions. We can say, It blows here, or, It blows there; but the rise and original of it from whence it first comes, and the term or end of it where it rests and stays, that we are not able to discern; forasmuch as at one and the same time the Winds are different on the Sea and in the Land, And there is no fixedness or certainty in them. We hear the noise and sound of them, but we know not in the mean time what becomes of them, as it is here expressed unto us by our Savior in this present passage which we have now before us. And as it is thus with the carriage of the Wind, so more especially with the carriage of the Spirit, and the proceeding of the Holy Ghost in us, as to the work of Grace and Regeneration. It is such as is not so easily perceived or discerned by us; but is remote, and hidden from us. Therefore it is set forth to us in Scripture by such expressions as these; Of the hidden Life; of the hidden Manna; of the mystery of Godliness, and the like; in regard of the great intricacy and imperceptibility which is upon it, as that which is so difficultly apprehended. It is such as the best that are, and those who are the subjects of it, do not discern or apprehend perfectly; but it is such as natural and unregenerate persons do not discern at all. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned, as the Apostle tells us, 2 Cor. 2.14.

Indeed such persons as these may discourse at random about it, and speak problematically of it, as the Philosophers do of the winds: and they may have some common notions and apprehensions of it, as far as Parts and Books will carry them; but to speak distinctly, and understandingly of it, that they cannot do, as wanting the sense and experience of it upon their own hearts. And those that have this experience of it, yet are they to seek of it in sundry particulars. We may take notice of it in either of these persons, whether those who are not regenerate, or which are so; and so show you how either of them are in their kinds, ignorant of this Mystery.

First; Take it as to those who are regenerate, and themselves partakers of this new-birth, and work of the Spirit, even such as these cannot give an account of it in some particulars which are belonging unto it; as to instance a little in some few, amongst the rest. For the manner of working of it; for the moment in which it is wrought; for the growth and increase of it; for the condition of the persons wrought upon: why in these, and not in others. These are things which are not so easily discerned: or if in persons that are grown, and come to years, there may be some clearer footsteps of these things than in others; yet for infants, and younger children, how it pleases God to work upon them, it is a Mystery which the most intelligent Christians are not able to determine. And we may apply hereunto that which the Preacher has of the natural generations. As thou knowest not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child; even so thou knowest not the works of God, that maketh all, Eccl. 11.5. And the Argument, it holds here in this particular business, a fortiori. If we cannot discover the Mysteries of Nature, much less the Mysteries of Grace: and if not the things of Earth, how much less the things of Heaven, which are so far remote from human understanding. This is the very scope and drift of our Savior here in the Text, to conclude the one from the other. That because the motions of the wind were imperceptible, therefore were also the motions of the