One Hundred Select Sermons, New Testament · Sermon 11
SERMON XI.
LUKE 22.32.
And when thou art converted, ſtrengthen thy Brethren.
It's the uſual manner of God, in Scripture, in the expreſſions of Himſelf to his Servants, ſo to ſingle out ſome one, or a few of them, as to involve and include all the reſt. This is that which we may obſerve him to do in this Text which we have ſtill here before us at this preſent time. And he does it in two Particulars: Firſt, In the fore warning of Danger, and the evils of approaching Temptation: Simon, Simon, Satan hath, &c. Where he ſpeaks to Peter, but takes in with him all the other Apoſtles. Secondly, In the intimation of Aſſiſtance and proviſion for future Support and Confirmation; But I have prayed for thee, that, &c. And when thou art converted, ſtrengthen, &c. Where he ſpeaks ſtill, as if he prayed for him only; but yet extends the efficacy of his Prayer to all other Believers with him, which he deſires may have benefit from him.
I have formerly divided the whole Paragraph, as it makes up theſe two Verſes, into three main and Principal Heads. Firſt; A Chriſtian's Danger. Secondly; A Chriſtian's Safety. And Thirdly; A Chriſtian's Duty. The two former of theſe; to wit, The Danger and Safety of a Chriſtian, we have already ſpoken unto, in two diſtinct Exerciſes. We come now, with God's Aſſiſtance, to the Third; which is, A Chriſtian's Duty, in this clauſe; And when thou art converted, &c.
IN the Text it ſelf, 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 Saviour 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 return'd 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 recover'd himſelf: Pſal. 73.2. As for me, my feet were almoſt gone; my steps had well nigh ſlipt: 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 Ʋriah, 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 him ſelf 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 eſtabliſh'd 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 skilful perſons, whether Miniſters or other Chriſtians, which herein are very helpful unto them. When a man has broken, or put out of joynt a leg or an arm, if he meet with a skilful 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 skilful 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 joynt 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 extinguiſht, 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 connexion 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 diſtemper'd, and take no care for their recovery, or amendment; they may dye 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 our ſelves, 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. Rejoyce 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 lye 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 thy ſelf. Thus the two ancient Eaſtern Tranſlations, both Syriack and Arabick 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 thy ſelf, (which it concerns thee to endeavour) 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 call'd for in this preſent Text.
Now, the Phraſe being thus explain'd unto us, we come to the thing it ſelf, 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 Saviour 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 behaviour, and demeanour of himſelf, when this evil did indeed befall him: and that was, not long to lye 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 rejoyce.
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 joynt; 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 ſhew 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 Saviour 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 reflexion, and calling of our ſelves 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 our ſelves.
Thirdly; After diſcovery by repentance and humiliation, when we labour to ſet home ſin upon us, and aggravate and charge it upon our ſelves; this does the better free us from it, and bring us into a right path again. Thus did Peter, upon the look of our Saviour; 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 faſten'd upon it. And this is that which the ſervants of God are careful, for their own particulars, to do with themſelves.
Which ſhews 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 lye 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 connexion.
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 endeavour, 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 Saviour took care here for Peter, that he ſhould be converted, and that he ſhould endeavour to convert himſelf; but he would not have him to ſtay here: no, but to labour 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 horrour, 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 aim'd 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 refreſht 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 endeavour 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 ſuccour 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 it ſelf, but for the whole body; and the ear, it does not hear for it ſelf, 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 our ſelves 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 every one 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 it ſelf abroad; it is not eaſily kept or contain'd within its own bounds. As we ſay of moyſt things in nature, that difficulter ſuis fermicus continentur: even ſo is Grace and ſpiritual comfort in a ſpiritual heart; it delights to diſperſe it ſelf to its Brethren. Ye know how it was with the Lepers of Samaria, when they had light upon the Syrian ſpoyls, 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 tydings of Salvation is brought home to our ſelves.
Thirdly; Out of zeal to the Glory of God: we ſhould endeavour others converſion, that ſo God may have more Glory by it. The more that Sinners are converted, the more is God honoured. And that ſhould take with a gracious heart. Herein is my Father glorified, &c. ſays our Saviour. 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 our ſelves, and our own good; Qui docet indoctos, &c. The more we ſtrengthen others, the more indeed do we confirm our ſelves, 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 Oyl, it encreaſes 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 perſwaded 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 our ſelves; therefore, as we have any thing our ſelves, we ſhould mind one anothers 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 remiſneſs from us; let us make it our buſineſs to make others partakers of the ſame Grace and comfort with our ſelves.
This is done divers ways; as, Firſt, by diſcovering and laying open the flights of ſin, and the ſubtilties of the ſpiritual enemy. The reaſon why many miſcarry, and are ſurprized 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 our ſelves 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 to day; 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 labour and endeavour to aſſure them, and perſwade 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 ſhew them, what good we our ſelves have found by ſuch and ſuch good courſes. This is a means not onelyonly to draw on, but to confirm others with us: And ſo when we ſhall ſhew what comfort we have felt in ſuch and ſuch like caſes our ſelves, 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 practiſe, 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 Neighbours 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 reſtrain'd 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 my ſelf, 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 onelyonly by imparting, but by comparing theſe Experiences together, one with another. I was juſt in ſuch a caſe my ſelf, 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 meer fancy or imagination, but has a Truth and Reality in it, becauſe it is thus uniform and conſiſtent to it ſelf, 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 labour eſpecially for ſuch Graces as are conducing to the practiſe 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 our ſelves 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 condeſcention. 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 our ſelves thoſe things which we commend to others. When we make Religion but a Complement and outward formality, a thing onelyonly 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 Saviour here thus urges upon Peter, at ſuch time as himſelf ſhould be converted. Where though but one Duty is expreſs'd, yet another is alſo impli'd in it. There are two things which this Scripture doth ſeem to preſs and inforce with it: The one is, The putting of our ſelves upon the ſtrengthning of our Brethren, as concerns the Active part of it. And the other is, The ſuffering of our ſelves to be ſtrengthned by our Brethren, as concerns that part which is Paſſive.
Firſt, As to the Active part of it, That we put our ſelves upon the ſtrengthning of others; that's that which is here expreſs'd 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 onelyonly, 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 every one for, and therefore ſhould every one do, and be quickned 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 ſtrengthning 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 ſtrengthning 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 exprest, as concerns the Active part of this Performance; ſo we have alſo our duty implyed, 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 dependance betwixt Chriſtian and Chriſtian: And Chriſtians ſhould in meekneſs and humility ſubmit hereunto. We ſee how it was with our Bleſſed Lord and Saviour 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 Saviour 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 honour 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 Connexion; 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 our ſelves: 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 reform'd? 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 Honour, 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 unexperienced 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 unſetled 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 priviledg, which our Saviour 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 ſhew 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 embleme 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 lightned, 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 alledged, 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 endeavour, 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 our ſelves. 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 our ſelves. 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 it ſelf.