One Hundred Select Sermons, New Testament · Sermon 10
SERMON X.
LUKE 22.32.
But I have prayed for thee, that thy Faith fail not.
There are three things eſpecially which do lye upon all Chriſtians to be well inſtructed and acquainted withal, in reference to their ſpiritual condition. The one is the greatneſs of their danger, and the attempts which are made upon them. The other is the greatneſs of their deliverance, and the proviſion which is made for them. And the laſt is, the greatneſs of their engagements, and the work which belongs unto them, as conſequent and pertinent hereunto. Now, each of theſe (as I have formerly ſhewn you) lye before us here in this Scripture, in the diſcourſe which our Bleſſed Saviour entertains whith his Apoſtle Peter: The danger of a Chriſtian, in theſe words; Simon, Simon, Satan, &c. The deliverance of a Chriſtian, in theſe; But I have prayed for thee, &c. The engagement of a Chriſtian, in theſe: And when thou art converted, &c. The former of theſe being diſpatch'd; it remains now that we proceed to the Second, expreſſing to us a Chriſtian's ſafety, with the occaſion of it: But I have prayed for thee, that hy Faith fail not.
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 it ſelf, 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 it ſelf, 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 vertue 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 ſhews 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 conſider'd, but as in this notion of one of his Members; and ſo it extends it ſelf to all of the kind. What-ever 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 priviledg 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 Saviour 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 reſtrain'd 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 connexion 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 joyn'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 connexion 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 dye 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 Saviour 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 conſider'd 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 Magdalen, 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 Chriſts knowledg. 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 perſwade 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 croud, 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 priviledg, and advantage; when a Chriſtian ſhall think with himſelf, in what-ever 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 mens forgetfulneſs. There are many Bills and Petitions ſometimes which are put up to the Miniſters to be remembred, 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: every one's caſe is remembred 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 every one'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 Saviour 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 Phyſitian, 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 expreſt by our Saviour 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 it ſelf, how it is expreſt; 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 neer 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 ſhews 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 our ſelves, 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 deliver'd 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 it ſelf; 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 remembring you in my Prayers, &c.
Partly, for the increaſe of love and affection between Chriſtian and Chriſtian, which hereby is very much preſerv'd.
Partly alſo for the ſtirring up of our Brethren to the performance of the like office of love for our ſelves, 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 inform'd of it, may from hence be more comforted in our ſelves. And thus did our Saviour 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 inſnare 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 priviledges 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 endeavours 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 obſerv'd, 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 Saviour that labours 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 labour 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 rejoyce 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 favour and acceptance; I, that am the beloved of the Father. Of proximity and nearneſs; I, that am in the boſome 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 meer 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 Goliah 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 any thing 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 return'd, and enquir'd 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 our ſelves. He could (if he had pleaſed) have reſtrain'd Satan by his Almighty power, and overcome him by his meer 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 ſhew 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 Brethrens prayers for them.
The Third is, the oppoſition of Succeſs; Eſtabliſhment againſt Circumvention. Satan has deſired to have you: But I have ſo order'd 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 reſtrain'd; 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 Senacherib, 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 our ſelves 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 ſtedfaſt 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 it ſelf requeſted by him, in theſe words; That thy Faith fail not. This Paſſage may be conſider'd 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 ſutable. 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 foyled by them. Thus he did here with Peter; he ſuffer'd 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 ſuffer'd 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 expreſly 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 favour, 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 behoved 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 ſuccour them that are tempted.
Thirdly; God ſuffers his ſervants to be tempted, for the honour 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 conſider'd 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 endeavoured (Satan) to do all that thou could'ſt 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 expreſt 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 our ſelves againſt temptation as much as we can. We ſhould not promiſe our ſelves abſolute freedom and immunity from it, but be prepared for it. We ſhould (as our Saviour 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 in ſtead. Let us not then have our Armour to get, when our Enemy is coming upon us; but be furniſh'd afore-hand: and remember that we truſt not to any Grace which we have already received, but be ſtill labouring 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 Saviour 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 conſider'd of us two manner of ways. Firſt, Simply and abſolutely, as they lye in themſelves: and ſo they do ſignify to us the ſafety of Peter's condition. Secondly, Reſpectively, and dependantly, in their connexion 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 lye 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 ſtedfaſt 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 lyes 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 Saviour 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 Saviour 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 Sion, which cannot be moved, but abideth for ever. 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 it ſelf, 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 it ſelf 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 Apoſtacy, 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 conſider'd 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 implyed: and Secondly, there's ſomewhat expreſt. That which is implyed, is this; That a ſtedfaſt Faith is a ſingular help in temptation. That which is expreſt, is this; That the ſervants of God, they ſhall have their Faith much upheld in ſuch conditions.
Firſt; We have this implyed; That a ſtedfaſt Faith is a ſingular help in temptation. This we draw from the occaſion of theſe words, which are here added by our Saviour: Our Saviour 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 lye? namely, here; That his Faith not failing, he ſhould be therefore arm'd 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 ſtedfaſt in us, every thing elſe will with us.
Now, the efficacy of Faith in temptation is diſcernable 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 it ſelf. 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 it ſelf.
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 our ſelves, that this may not fail in us. That Prayer of the Diſciples for themſelves, Lord, encreaſe our Faith; it is that which is neceſſary for every Chriſtian; and that eſpecially, in order to temptation, that we be not vanquiſh'd 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 befal us: yea, but here is that which makes amends, that he hath provided alſo ſuch a Grace as is ſufficient for the encountring of them. He has given an Antidote for this poyſon, and a Buckler againſt this aſſault: where there's Faith, there is an help againſt temptation: That's that which is here implyed.
Secondly; For that which is expreſt: 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 recover'd, and got up again: He was ſenſible of his defect, and repented, and mourn'd 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 endeavour 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 endeavour 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 endeavours 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, conſider'd 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 dependance 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 expreſly 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 vertue or merit of their own. The perſeverance of a Believer is not ſo much from any thing 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 perſwaded 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 favour, 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 our ſelves, 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 acknowledg 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 labour 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 our ſelves upon ways of temptation, and voluntarily expoſing our ſelves 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, conſider'd reſpectively, and in connexion 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 expreſt 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 moulder 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 for ever, Pſal. 73.26.
Let us learn our ſelves 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.